Emanate (CC)

Expressions researched:
"emanate" |"emanated" |"emanates" |"emanating" |"emanation" |"emanations"

CC Preface and Introduction

CC Introduction:

The impersonalists do not have the power to go beyond the effulgence of God and arrive at the Personality of Godhead, from whom this effulgence is emanating. The Īśopaniṣad is a hymn to that Personality of Godhead. It is not that the impersonal Brahman is denied; it is also described, but that Brahman is revealed to be the glaring effulgence of the body of Lord Kṛṣṇa.

CC Adi-lila

CC Adi 1.49, Purport:

This awakening of divine consciousness enthralls a devotee, who thus relishes his eternal transcendental mellow. Such an awakening is awarded only to those convinced by devotional service about the transcendental nature of the Personality of Godhead. They know that the Supreme Truth, the all-spiritual and all-powerful person, is one without a second and has fully transcendental senses. He is the fountainhead of all emanations. Such pure devotees, always merged in knowledge of Kṛṣṇa and absorbed in Kṛṣṇa consciousness, exchange thoughts and realizations as great scientists exchange their views and discuss the results of their research in scientific academies. Such exchanges of thoughts in regard to Kṛṣṇa give pleasure to the Lord, who therefore favors such devotees with all enlightenment.

CC Adi 1.53, Purport:

The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikuṇṭhas, this brahmajyoti emanates. He is never impersonal. Since impersonalists cannot understand the source of the Brahman energy, they mistakenly choose to think this impersonal Brahman the ultimate or absolute goal. But as stated in the Upaniṣads, one has to penetrate the impersonal effulgence to see the face of the Supreme Lord.

CC Adi 1.53, Purport:

The cause of the creation is called the mahat-tattva, or total material energy, and its effect is the creation itself. But neither cause nor effect existed in the beginning; they emanated from the Supreme Personality of Godhead, as did the energy of time. This is stated in the Vedānta-sūtra (janmādy asya yataḥ). The source of birth of the cosmic manifestation, or mahat-tattva, is the Personality of Godhead. This is confirmed throughout Śrīmad-Bhāgavatam and the Bhagavad-gītā. In the Bhagavad-gītā (10.8) the Lord says, ahaṁ sarvasya prabhavaḥ: "I am the fountainhead of all emanations." The material cosmos, being temporary, is sometimes manifest and sometimes unmanifest, but its energy emanates from the Supreme Absolute Lord. Before the creation there was neither cause nor effect, but the Supreme Personality of Godhead existed with His full opulence and energy.

CC Adi 1.91, Purport:

An empiric philosopher in search of spiritual knowledge may endeavor most laboriously for many, many births in mental speculation, but unless and until he reaches the stage of the purest quality of goodness—in other words, until he transcends the plane of material speculation—it is not possible for him to know that everything emanates from the Personality of Godhead Vāsudeva.

CC Adi 2.24, Purport:

There are innumerable authoritative statements in the Vedas regarding the personal feature of the Absolute Truth. Some of them are as follows:

(1) From the Ṛk-saṁhitā (1.22.20):

tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ

divīva cakṣur ātatam

"The Personality of Godhead Viṣṇu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes."

(2) From the Nārāyaṇātharva-śira Upaniṣad (1–2): nārāyaṇād eva samutpadyante nārāyaṇāt pravartante nārāyaṇe pralīyante. . . . atha nityo nārāyaṇah. . . . nārāyaṇa evedaṁ sarvaṁ yad bhūtaṁ yac ca bhavyam. . . . śuddho deva eko nārāyaṇo na dvitīyo ’sti kaścit. "It is from Nārāyaṇa only that everything is generated, by Him only that everything is maintained, and in Him only that everything is annihilated. Therefore Nārāyaṇa is eternally existing. Everything that exists now or will be created in the future is nothing but Nārāyaṇa, who is the unadulterated Deity. There is only Nārāyaṇa and nothing else."

(3) From the Nārāyaṇa Upaniṣad (1.4): yataḥ prasūtā jagataḥ prasūtī. "Nārāyaṇa is the source from whom all the universes emanate."

(4) From the Hayaśīrṣa Pañcarātra: paramātmā harir devaḥ. "Hari is the Supreme Lord."

CC Adi 2.37, Purport:

The Lord is the reservoir of all cosmic manifestation, animate and inanimate. The advocates of Viśiṣṭādvaita-vāda philosophy explain the Vedānta-sūtra by saying that although the living entity has two kinds of bodies—subtle (consisting of mind, intelligence and false ego) and gross (consisting of the five basic elements)—and although he thus lives in three bodily dimensions (gross, subtle and spiritual), he is nevertheless a spiritual soul. Similarly, the Supreme Personality of Godhead, who emanates the material and spiritual worlds, is the Supreme Spirit. As an individual spirit soul is almost identical to his gross and subtle bodies, so the Supreme Lord is almost identical to the material and spiritual worlds.

CC Adi 2.91-92, Purport:

Nirodha: the winding up of all energies employed in creation. Such potencies are emanations from the Personality of Godhead who eternally lies in the Kāraṇa Ocean. The cosmic creations, manifested with His breath, are again dissolved in due course.

CC Adi 2.91-92, Purport:

Āśraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all. The āśraya is also called the Supreme Brahman, as in the Vedānta-sūtra (athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1)). Śrīmad-Bhāgavatam especially describes this Supreme Brahman as the āśraya. Śrī Kṛṣṇa is this āśraya, and therefore the greatest necessity of life is to study the science of Kṛṣṇa.

CC Adi 2.104, Translation:

“These are the principal manifestations and expansions of the Personality of Godhead and His three energies. They are all emanations from Śrī Kṛṣṇa, the Transcendence. They have their existence in Him."

CC Adi 3.71, Purport:

"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." (Śrī Īśopaniṣad, Invocation)

CC Adi 4.29, Purport:

One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence. The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science.

CC Adi 4.68, Purport:

The product of the hlādinī-śakti is love of Godhead, which has two divisions—namely, pure love of Godhead and adulterated love of Godhead. Only when the hlādinī-śakti emanates from Śrī Kṛṣṇa and is bestowed upon the living being to attract Him does the living being become a pure lover of God. But when the same hlādinī-śakti is adulterated by the external, material energy and emanates from the living being, it does not attract Kṛṣṇa; on the contrary, the living being becomes attracted by the glamor of the material energy. At that time instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment, and because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful, unhappy feelings.

CC Adi 5.22, Purport:

As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikuṇṭhaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord.

CC Adi 5.41, Purport:

Saṅkarṣaṇa is also Viṣṇu, but from Him all other Viṣṇus expand. This is confirmed in the Brahma-saṁhitā (5.46), wherein it is said that just as a flame transferred from another flame acts like the original, so the Viṣṇus who emanate from Mūlasaṅkarṣaṇa are as good as the original Viṣṇu. One should worship that Supreme Personality of Godhead, Govinda, who thus expands Himself.

CC Adi 5.41, Purport:

"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 by itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." (Bṛhad-āraṇyaka Upaniṣad 5.1) It is most apparent that nondevotees violate the rules and regulations of devotional service to equate the whole cosmic manifestation, which is the external feature of Viṣṇu, with the Supreme Personality of Godhead, who is the controller of māyā, or with His quadruple expansions.

CC Adi 5.71, Purport:

This description of the Lord's creative energy is from the Brahma-saṁhitā (5.48), which Lord Brahmā compiled after his personal realization. When Mahā-Viṣṇu exhales, the spiritual seeds of the universes emanate from Him in the form of molecular particles like those that are visible, three times the size of an atom, when sunlight is diffused through a small hole. In these days of atomic research it will be a worthwhile engagement for atomic scientists to learn from this statement how the entire creation develops from the spiritual atoms emanating from the body of the Lord.

CC Adi 5.72, Purport:

A conditioned soul, even one so great as Brahmā, who manages the affairs of the entire universe, cannot compare to the Personality of Godhead, for He can produce numberless universes simply by the spiritual rays emanating from the pores of His body. Material scientists should take lessons from the utterances of Śrī Brahmā regarding our insignificance in comparison to God. In these prayers of Brahmā there is much to learn for those who are falsely puffed up by the accumulation of power.

CC Adi 5.132, Purport:

Even Śaṅkarācārya, in his commentary on the Bhagavad-gītā, has accepted Nārāyaṇa as the transcendental Personality of Godhead who appeared as Kṛṣṇa, the son of Devakī and Vasudeva. Therefore this matter may be difficult to understand. But the Gauḍīya Vaiṣṇava-sampradāya, headed by Rūpa Gosvāmī, has established the principle of the Bhagavad-gītā that everything emanates from Kṛṣṇa, who says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: (BG 10.8) "I am the original source of everything." "Everything" includes Nārāyaṇa. Therefore Rūpa Gosvāmī, in his Laghu-bhāgavatāmṛta, has established that Kṛṣṇa, not Nārāyaṇa, is the original Personality of Godhead.

CC Adi 5.132, Purport:

In the Brahmāṇḍa Purāṇa it is said, "The same Personality of Godhead who is known in Vaikuṇṭha as the four-handed Nārāyaṇa, the friend of all living entities, and in the milk ocean as the Lord of Śvetadvīpa, and who is the best of all puruṣas, appeared as the son of Nanda. In a fire there are many sparks of different dimensions; some of them are very big, and some are small. The small sparks are compared to the living entities, and the large sparks are compared to the Viṣṇu expansions of Lord Kṛṣṇa. All the incarnations emanate from Kṛṣṇa, and after the end of their pastimes they again merge with Kṛṣṇa."

CC Adi 7.83, Purport:

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts." A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment. Bhāva is the almost successful stage of spiritual life.

CC Adi 7.106, Purport:

It is said that both the Vedic knowledge and the supplement of the Vedas called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The Vedānta-sūtra aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. The Pañcarātra and Vedānta-sūtra, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedānta-sūtra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa.

CC Adi 7.112, Purport:

In the Bhagavad-gītā (10.8) the Lord says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the origin of all. Everything emanates from Me." Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the Bṛhad-āraṇyaka Upaniṣad confirms, pūrṇam idaṁ pūrṇāt pūrṇam udacyate: “Although He expands in many ways, He keeps His original personality.

CC Adi 7.115, Purport:

Māyā is controlled by the Supreme Personality of Godhead; it is not that He is covered by māyā. Therefore Lord Viṣṇu cannot be a product of the material energy. In the beginning of the Vedānta-sūtra it is said, janmādy asya yataḥ (SB 1.1.1), indicating that the material energy is also an emanation of the Supreme Brahman. How then could He be covered by the material energy? If that were possible, material energy would be greater than the Supreme Brahman. Even these simple arguments, however, cannot be understood by the Māyāvādī philosophers, and therefore the term māyayāpahṛta-jñāna, which is applied to them in the Bhagavad-gītā, is extremely appropriate.

CC Adi 7.119, Purport:

The separated energy can be understood from a practical example. I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me. Similarly, the material energy originally emanates from the Supreme Personality of Godhead, but it acts separately, although the energy is supplied by the Lord. This is also explained in the Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings."

CC Adi 7.120, Purport:

In the Vedānta-sūtra, Vyāsadeva has described that the Supreme Personality of Godhead is potent and that everything, material or spiritual, is but an emanation of His energy. The Lord, the Supreme Brahman, is the origin or source of everything (janmādy asya yataḥ (SB 1.1.1)), and all other manifestations are emanations of different energies of the Lord. This is also confirmed in the Viṣṇu Purāṇa:

eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat

"Whatever we see in this world is simply an expansion of different energies of the Supreme Personality of Godhead, who is exactly like a fire that spreads illumination for a long distance although it is situated in one place." This is a very vivid example.

CC Adi 7.121, Purport:

This generation of a second, independent truth from a first truth is called vikāra, or transformation resulting in a by-product. The Supreme Brahman is the Absolute Truth, and the energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation, which is called vikāra or pariṇāma. To give another example of vikāra, milk is a truth, but the same milk may be transformed into yogurt. Thus yogurt is a transformation of milk, although the ingredients of yogurt and milk are the same.

CC Adi 7.121, Purport:

The Supreme Lord is a fact, and therefore whatever is created by the Supreme Lord is also factual. Everything is true and complete (pūrṇam), but the original pūrṇam, the complete Absolute Truth, always remains the same. Pūrṇāt pūrṇam udacyate pūrṇasya pūrṇam ādāya (Īśo Invocation). The Absolute Truth is so perfect that although innumerable energies emanate from Him and manifest creations which appear to be different from Him, He nevertheless maintains His personality. He never deteriorates under any circumstances.

CC Adi 7.121, Purport:

One may argue, "If the Supreme Personality of Godhead is completely spiritual, how is it possible for Him to be the origin of creation and have within Himself both material and spiritual energies?" To answer this challenge, Śrīpāda Rāmānujācārya quotes a mantra from the Taittirīya Upaniṣad (3.1) that states:

yato vā imāni bhūtāni jāyante yena jātāni jīvanti yat prayanty abhisaṁviśanti

This mantra confirms that the entire cosmic manifestation emanates from the Absolute Truth, rests upon the Absolute Truth and after annihilation again reenters the body of the Absolute Truth, the Supreme Personality of Godhead. The living entity is originally spiritual, and when he enters the spiritual world or the body of the Supreme Lord, he still retains his identity as an individual soul.

CC Adi 7.128, Purport:

One who chants oṁkāra no longer remains a śūdra but immediately comes to the position of a brāhmaṇa. Simply by chanting oṁkāra one can understand the whole creation to be one unit, or an expansion of the energy of the Supreme Lord: idaṁ hi viśvaṁ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ. "The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only this cosmic manifestation has emanated, in Him it rests, and unto Him it enters after annihilation." (SB 1.5.20) Although one who does not understand concludes otherwise, Śrīmad-Bhāgavatam states that the entire cosmic manifestation is but an expansion of the energy of the Supreme Lord. Realization of this is possible simply by chanting the holy name of the Lord, oṁkāra.

CC Adi 14.33, Purport:

If from the beginning of life one is taught the Vaiṣṇava philosophy of duality or variety, the monistic philosophy will not bother him very much. In reality, everything is an emanation from the supreme source (janmādy asya yataḥ (SB 1.1.1)). The original energy is exhibited in varieties, exactly as the sunshine, the original energy emanating from the sun, exhibits itself in variety as light and heat. One cannot say that light is heat or that heat is light, yet one cannot separate one from the other. Therefore Lord Caitanya Mahāprabhu's philosophy is acintya-bhedābheda, inconceivable nonseparation and distinction.

CC Adi 16.41, Translation:

""The greatness of mother Ganges always brilliantly exists. She is the most fortunate because she emanated from the lotus feet of Śrī Viṣṇu, the Personality of Godhead. She is a second goddess of fortune, and therefore she is always worshiped both by demigods and by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Śiva.""

CC Adi 17.18, Purport:

All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇu-tattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead.

CC Adi 17.105, Purport:

As stated in the Brahma-saṁhitā (yasya prabhā prabhavato jagad-aṇḍa-koṭi- (Bs. 5.40)), the Brahman effulgence emanating from the body of the Supreme Lord creates innumerable planets in both the spiritual and material worlds; thus these planets are creations of the Supreme Personality of Godhead. The astrologer saw Śrī Caitanya Mahāprabhu to be the very same Personality of Godhead. We can just imagine how learned he was, yet he was traveling door to door, just like an ordinary beggar, for the highest benefit of human society.

CC Adi 17.106, Purport:

As confirmed in the Bhagavad-gītā (10.8), mattaḥ sarvaṁ pravartate: everything begins from the Supreme Personality of Godhead. The Supreme Lord is the supreme living entity. Therefore whatever exists, whether matter or spirit, is all but an emanation from the Supreme Person, or supreme life. The modern scientists' theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge.

CC Madhya-lila

CC Madhya 1.43, Purport:

The fourth Sandarbha is called Kṛṣṇa-sandarbha, and in this book Kṛṣṇa is proved to be the Supreme Personality of Godhead. There are discussions of Kṛṣṇa's pastimes and qualities, His superintendence of the puruṣa-avatāras, and so forth. The opinions of Śrīdhara Svāmī are corroborated. In each and every scripture, the supremacy of Kṛṣṇa is stressed. Baladeva, Saṅkarṣaṇa and other expansions of Kṛṣṇa are emanations of Mahā-Saṅkarṣaṇa. All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed.

CC Madhya 5.97, Purport:

To an ordinary person, however, the Deity will appear to be made of stone, wood or some other material. In the higher sense, since all material elements ultimately emanate from the supreme spiritual entity, nothing is really material. Being omnipotent, omnipresent and omniscient, Kṛṣṇa can deal with His devotee in any form without difficulty. By the mercy of the Lord, the devotee knows perfectly well about the Lord's dealings. Indeed, he can talk face to face with the Lord.

CC Madhya 6.109, Purport:

In ancient times philosophers like Kapila, Gautama, Jaimini, Kaṇāda and similar brāhmaṇas propounded useless philosophical theories, and in modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord's illusory energy. The illusory energy, therefore, sometimes appears correct because it is emanating from the Supreme Correct. To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as they are. Only then can one escape the influence of the illusory energy.

CC Madhya 6.143, Translation:

“Everything in the cosmic manifestation emanates from the Absolute Truth, remains in the Absolute Truth, and after annihilation again enters the Absolute Truth."

CC Madhya 6.143, Purport:

In the Taittirīya Upaniṣad (3.1) it is said, yato vā imāni bhūtāni jāyante: "The entire material cosmic manifestation is born of the Supreme Brahman." Also, the Brahma-sūtra begins with the verse janmādy asya yataḥ: (SB 1.1.1) "The Absolute Truth is that from whom everything emanates." (Bs. 1.1.2) That Absolute Truth is Kṛṣṇa. In the Bhagavad-gītā (10.8), Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Therefore Kṛṣṇa is the original Absolute Truth, the Supreme Personality of Godhead.

CC Madhya 6.144, Purport:

Śrīla Bhaktivinoda Ṭhākura states in his Amṛta-pravāha-bhāṣya that according to the injunction of the Upaniṣads ("the Supreme Absolute Truth is He from whom everything emanates"), it is understood that the whole cosmic manifestation emanated from Brahman, the Supreme Absolute Truth. The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases—ablative, instrumental and locative.

CC Madhya 6.144, Purport:

And in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva tad brahma. This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth. In this mantra, the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin). It is stated in Śrīmad-Bhāgavatam (1.5.20):

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

"The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person."

CC Madhya 6.172, Translation and Purport:

“Śaṅkarācārya's theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the Vedānta-sūtra and interpret it to try to establish the theory of illusion."

The first verse of the Brahma-sūtra is athāto brahma jijñāsā: "We must now inquire into the Absolute Truth." The second verse immediately answers, janmādy asya yataḥ: "The Absolute Truth is the original source of everything." Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the Bhagavad-gītā (10.8), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: "From Me, everything emanates." This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. "The Supreme Absolute Truth is that from which everything is born."

CC Madhya 6.269, Purport:

The origin of everything is the Supreme Personality of Godhead, Bhagavān, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities, parts and parcels of the Supreme Lord, are assembled. Because these living entities do not wish to keep their individual existences, they are combined and allowed to remain in Brahmaloka like so many atomic particles of sunshine emanating from the sun.

CC Madhya 8.200, Purport:

All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of māyā, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamāyā. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.

CC Madhya 12.194, Purport:

As Kṛṣṇa says in the Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties.

CC Madhya 20.153, Purport:

Kṛṣṇa is the origin of all viṣṇu-tattvas, including Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. He is the ultimate goal of Vaiṣṇava philosophy. Everything emanates from Him. His body is completely spiritual and is the source of all spiritual being. Although He is the source of everything, He Himself has no source. Advaitam acyutam anādim ananta-rūpam/ ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). Although He is the supreme source of everyone, He is still always a fresh youth.

CC Madhya 20.272, Purport:

All material elements, as well as the spiritual sparks (individual souls), are emanating from the Supreme Personality of Godhead. This is confirmed by the Vedānta-sūtra (1.1): janmādy asya yataḥ (SB 1.1.1). "The Absolute Truth is He from whom everything emanates." He is the Supreme Truth: satyaṁ paraṁ dhīmahi. The absolute ultimate truth is Kṛṣṇa. Oṁ namo bhagavate vāsudevāya/ janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ: "The Absolute Truth is a person who is directly and indirectly cognizant of the entire cosmic manifestation."

CC Madhya 20.273, Purport:

The innumerable brahmāṇḍas, or universes, come from the pores of the Lord's body, and innumerable living entities also come from the pores of the transcendental body of the Lord. This is the process of material creation. Without the living entities, this material nature has no value. Both emanate from the pores of the transcendental body of Lord Mahā-Viṣṇu. They are different energies.

CC Madhya 20.278, Translation:

“The first form of Lord Viṣṇu is called Mahā-Viṣṇu. He is the original creator of the total material energy. The innumerable universes emanate from the pores of His body."

CC Madhya 21.23, Translation:

“All these transcendental bodies emanated from the body of Kṛṣṇa, and within a second They all entered again into His body."

CC Madhya 24.189, Translation:

“"I (Kṛṣṇa) am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.""

CC Madhya 25.151, Translation:

“"The Śrīmad-Bhāgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Śukadeva Gosvāmī. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this Śrīmad-Bhāgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.""

CC Antya-lila

CC Antya 4.71, Purport:

Therefore whatever one does in executing devotional service must be accompanied by the chanting of the holy name of the Lord.” The chanting of the holy name of Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—has been praised by Śrīla Rūpa Gosvāmī in his Nāmāṣṭaka (verse 1):

nikhila-śruti-mauli-ratna-mālā-

dyuti-nīrājita-pāda-paṅkajānta

ayi mukta-kulair upāsyamānaṁ

paritas tvāṁ hari-nāma saṁśrayāmi

"O Hari-nāma! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upaniṣads, the crown jewels of all the Vedas. You are eternally adored by liberated souls such as Nārada and Śukadeva. O Hari-nāma! I take complete shelter of You."

CC Antya 19.94, Translation:

“Kṛṣṇa's eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body."