Disparity in human society is due to lack of principles in a godless civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful Bhāgavatam, or Śrīmad-Bhāgavatam.
Emanate (SB cantos 1 - 6)
Srimad-Bhagavatam
SB Preface and Introduction
SB Introduction:
"The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons.
"The Vedas inform us that from Him (Brahman) everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only. Therefore, He is the ultimate dative, causative and accommodating cause of all causes. And these causes cannot be attributed to an impersonal object.
SB Introduction:
"The theory of emanations is the beginning subject of the Vedānta-sūtra. All the cosmic manifestations are emanations from the Absolute Personality of Godhead by His inconceivable different energies. The example of the touchstone is applicable to the theory of emanation. The touchstone can convert an unlimited quantity of iron into gold, and still the touchstone remains as it is. Similarly, the Supreme Lord can produce all manifested worlds by His inconceivable energies, and yet He is full and unchanged. He is pūrṇa (complete), and although an unlimited number of pūrṇas emanate from Him, He is still pūrṇa.
"The theory of illusion of the Māyāvāda school is advocated on the ground that the theory of emanation will cause a transformation of the Absolute Truth. If that is the case, Vyāsadeva is wrong. To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic creation is not false, as maintained by the Māyāvāda school. It simply has no permanent existence. A nonpermanent thing cannot be called false altogether. But the conception that the material body is the self is certainly wrong.
SB Introduction:
The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows. The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide ācāryas past and present. The system of varṇāśrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu rejected it as superficial and asked Rāmānanda Rāya to go further into the matter.
SB Canto 1
SB 1.1.1, Purport:
Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahāprabhu Śrī Caitanya as the spotless Purāṇa because it contains the transcendental narration of the Personality of Godhead Śrī Kṛṣṇa. The history of the Śrīmad-Bhāgavatam is also very glorious. It was compiled by Śrī Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing the four divisions of the Vedas, the Vedānta-sūtras (or the Brahma-sūtras), the Purāṇas, the Mahābhārata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī Kṛṣṇa. These transcendental activities are described specifically in the Bhāgavatam's Tenth Canto, which is considered its substance. But in order to reach the very substance one must proceed gradually by developing knowledge of the categories.
SB 1.1.1, Purport:
The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are apparently being carried out by demigods. Beginning from Brahmā down to the insignificant ant, no one is independent in the matter of material creation, for the hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on.
SB 1.1.1, Purport:
In the śruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the smṛti-mantra, the same is confirmed. It is said there that the source from which everything emanates at the beginning of Brahmā's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literature, Brahmā is the creator of this universe. Yet he had to meditate to get inspiration for such creation. Therefore, neither Brahmā nor the sun is the ultimate creator. It is stated in this śloka that Brahmā was taught Vedic knowledge by the Personality of Godhead.
SB 1.1.2, Purport:
It is even higher than the karma-kāṇḍa division, and even higher than the upāsanā-kāṇḍa division, because it recommends the worship of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In the karma-kāṇḍa, there is competition to reach heavenly planets for better sense gratification, and there is similar competition in the jñāna-kāṇḍa and the upāsanā-kāṇḍa. The Śrīmad-Bhāgavatam is superior to all of these because it aims at the Supreme Truth which is the substance or the root of all categories. From Śrīmad-Bhāgavatam one can come to know the substance as well as the categories. The substance is the Absolute Truth, the Supreme Lord, and all emanations are relative forms of energy.
SB 1.1.3, Translation:
O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.
SB 1.3.5, Purport:
This Garbhodakaśāyī Viṣṇu is glorified in the Vedas in the hymns of Garbha-stuti, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakaśāyī Viṣṇu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Viṣṇu who is the plenary portion of the Garbhodakaśāyī Viṣṇu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Kṣīrodakaśāyī Viṣṇu. So the three features of the original puruṣa are thus understood. And all the incarnations within the universe are emanations from this Kṣīrodakaśāyī Viṣṇu.
SB 1.5.20, Translation:
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.
SB 1.5.20, Purport:
For a pure devotee, the conception of Mukunda, Lord Śrī Kṛṣṇa, is both personal and impersonal. The impersonal cosmic situation is also Mukunda because it is the emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas the leaves and the branches of the tree are emanated parts and parcels of the tree. The leaves and branches of the tree are also the tree, but the tree itself is neither the leaves nor the branches. The Vedic version that the whole cosmic creation is nothing but Brahman means that since everything is emanating from the Supreme Brahman, nothing is apart from Him. Similarly, the part-and-parcel hands and legs are called the body, but the body as the whole unit is neither the hands nor the legs. The Lord is the transcendental form of eternity, cognition and beauty. And thus the creation of the energy of the Lord appears to be partially eternal, full of knowledge and beautiful also. The captivated conditioned souls under the influence of the external energy, māyā, are therefore entrapped in the network of the material nature.
SB 1.5.20, Purport:
According to the Vedic version, the Lord is naturally fully powerful, and thus His supreme energies are always perfect and identical with Him. Both the spiritual and the material skies and their paraphernalia are emanations of the internal and external energies of the Lord. External energy is comparatively inferior, whereas the internal potency is superior. The superior energy is living force, and therefore she is completely identical, but the external energy, being inert, is partially identical. But both the energies are neither equal to nor greater than the Lord, who is the generator of all energies; such energies are always under His control, exactly as electrical energy, however powerful it may be, is always under the control of the engineer.
SB 1.5.22, Purport:
This perfection of life culminates in the realization of the Supreme Being, Viṣṇu. The śruti therefore directs that those who are actually advanced in learning should aspire for the service of Lord Viṣṇu. Unfortunately persons who are enamored by the external beauty of viṣṇu-māyā do not understand that culmination of perfection or self-realization depends on Viṣṇu. Viṣṇu-māyā means sense enjoyment, which is transient and miserable. Those who are entrapped by viṣṇu-māyā utilize advancement of knowledge for sense enjoyment. Śrī Nārada Muni has explained that all paraphernalia of the cosmic universe is but an emanation from the Lord out of His different energies because the Lord has set in motion, by His inconceivable energy, the actions and reactions of the created manifestation. They have come to be out of His energy, they rest on His energy, and after annihilation they merge into Him. Nothing is, therefore, different from Him, but at the same time the Lord is always different from them.
SB 1.5.27, Purport:
By ignorance only, the conditioned soul wrongly thinks that both he and the Lord are products of material nature. But in fact the Personality of Godhead and the living beings are transcendental, and they have nothing to do with the material nature. When ignorance is removed and it is perfectly realized that there is nothing existing without the Personality of Godhead, then nescience is removed. Since the gross and subtle bodies are emanations from the Personality of Godhead, the knowledge of light permits one to engage both of them in the service of the Lord. The gross body should be engaged in acts of rendering service to the Lord (as in bringing water, cleansing the temple or making obeisances, etc.). The path of arcanā, or worshiping the Lord in the temple, involves engaging one's gross body in the service of the Lord. Similarly, the subtle mind should be engaged in hearing the transcendental pastimes of the Lord, thinking about them, chanting His name, etc. All such activities are transcendental. None of the gross or subtle senses should otherwise be engaged. Such realization of transcendental activities is made possible by many, many years of apprenticeship in the devotional service, but simply attraction of love for the Personality of Godhead, as it was developed in Nārada Muni, by hearing, is highly effective.
SB 1.5.33, Purport:
That is the secret of spiritual success. We should not try to lord it over the material nature, nor should we reject material things. The best way to make the best use of a bad bargain is to use everything in relation with the supreme spiritual being. Everything is an emanation from the Supreme Spirit, and by His inconceivable power He can convert spirit into matter and matter into spirit. Therefore a material thing (so-called) is at once turned into a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the spirit. That is the way to treat our material diseases and elevate ourselves to the spiritual plane where there is no misery, no lamentation and no fear. When everything is thus employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic mantra that "everything is Brahman" is thus realized by us.
SB 1.7.4, Purport:
When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are ātmārāma, or fixed in trance, take shelter of this māyā, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gītā that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead Śrī Kṛṣṇa. The parama-puruṣa cannot be anyone except Śrī Kṛṣṇa Himself, as will be explained in the later ślokas.
SB 1.7.23, Purport:
The Lord states in the Bhagavad-gītā that one who surrenders unto the lotus feet of the Lord can get release from the clutches of nescience. Kṛṣṇa is just like the sun, and māyā or material existence is just like darkness. Wherever there is the light of the sun, darkness or ignorance at once vanishes. The best means to get out of the world of ignorance is suggested here. The Lord is addressed herein as the original Personality of Godhead. From Him all other Personalities of Godhead expand. The all-pervasive Lord Viṣṇu is Lord Kṛṣṇa's plenary portion or expansion. The Lord expands Himself in innumerable forms of Godhead and living beings, along with His different energies. But Śrī Kṛṣṇa is the original primeval Lord from whom everything emanates. The all-pervasive feature of the Lord experienced within the manifested world is also a partial representation of the Lord. Paramātmā, therefore, is included within Him. He is the Absolute Personality of Godhead. He has nothing to do with the actions and reactions of the material manifestation because He is far above the material creation.
SB 1.11.4-5, Purport:
The Supreme Lord Kṛṣṇa is described herein as ātmārāma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee.
SB 1.12.24, Purport:
Yayāti was much attached to Devayānī, and when he went to his father-in-law's place to call her, Śukrācārya was angry with him and cursed him to become impotent. Yayāti begged his father-in-law to withdraw his curse, but the sage asked Yayāti to ask youthfulness from his sons and let them become old as the condition of his becoming potent. He had five sons, two from Devayānī and three from Śarmiṣṭhā. From his five sons, namely (1) Yadu, (2) Turvasu, (3) Druhyu, (4) Anu and (5) Pūru, five famous dynasties, namely (1) the Yadu dynasty, (2) the Yavana (Turk) dynasty, (3) the Bhoja dynasty, (4) the Mleccha dynasty (Greek) and (5) the Paurava dynasty, all emanated to spread all over the world. He reached the heavenly planets by dint of his pious acts, but he fell down from there because of his self-advertisement and criticizing other great souls. After his fall, his daughter and grandson bestowed upon him their accumulated virtues, and by the help of his grandson and friend Śibi, he was again promoted to the heavenly kingdom, becoming one of the assembly members of Yamarāja, with whom he is staying as a devotee. He performed more than one thousand different sacrifices, gave in charity very liberally and was a very influential king. His majestic power was felt all over the world. His youngest son agreed to award him his youthfulness when he was troubled with lustful desires, even for one thousand years. Finally he became detached from worldly life and returned the youthfulness again to his son Pūru. He wanted to hand over the kingdom to Pūru, but his noblemen and the subjects did not agree. But when he explained to his subjects the greatness of Pūru, they agreed to accept Pūru as the King, and thus Emperor Yayāti retired from family life and left home for the forest.
SB 1.15.17, Purport:
The Supreme Lord, the Personality of Godhead Śrī Kṛṣṇa, is the object of worship both by impersonalists and by the devotees of the Lord. The impersonalists worship His glowing effulgence, emanating from His transcendental body of eternal form, bliss and knowledge, and the devotees worship Him as the Supreme Personality of Godhead. Those who are below even the impersonalists consider Him to be one of the great historical personalities. The Lord, however, descends to attract all by His specific transcendental pastimes, and thus He plays the part of the most perfect master, friend, son and lover. His transcendental relation with Arjuna was in friendship, and the Lord therefore played the part perfectly, as He did with His parents, lovers and wives. While playing in such a perfect transcendental relation, the devotee forgets, by the internal potency of the Lord, that his friend or son is the Supreme Personality of Godhead, although sometimes the devotee is bewildered by the acts of the Lord. After the departure of the Lord, Arjuna was conscious of his great friend, but there was no mistake on the part of Arjuna, nor any ill estimation of the Lord. Intelligent men are attracted by the transcendental acting of the Lord with a pure, unalloyed devotee like Arjuna.
SB 1.18.21, Translation:
Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Śiva.
SB 1.19.7, Purport:
The water of the Ganges sanctifies all the three worlds, including the gods and the demigods, because it emanates from the lotus feet of the Personality of Godhead Viṣṇu. Lord Kṛṣṇa is the fountainhead of the principle of viṣṇu-tattva, and therefore shelter of His lotus feet can deliver one from all sins, including an offense committed by a king unto a brāhmaṇa. Mahārāja Parīkṣit, therefore, decided to meditate upon the lotus feet of Lord Śrī Kṛṣṇa, who is Mukunda, or the giver of liberations of all description. The banks of the Ganges or the Yamunā give one a chance to remember the Lord continuously. Mahārāja Parīkṣit freed himself from all sorts of material association and meditated upon the lotus feet of Lord Kṛṣṇa, and that is the way of liberation.
SB Canto 2
SB 2.1.25, Purport:
He is complete, and although innumerable complete forms emanate from Him, He is still complete, without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the Bhagavad-gītā, the Personality of Godhead, Lord Kṛṣṇa, manifested His virāṭ-rūpa just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute person without any rival or superior. Materialistic men can think, although very imperfectly, of the huge universal space, comprehending an innumerable number of planets as big as the sun. They can see only the circular sky overhead, without any information that this universe, as well as many other hundreds of thousands of universes, are each covered by sevenfold material coverings of water, fire, air, sky, ego, noumenon and material nature, just like a huge football, pumped and covered, floating on the water of the Causal Ocean, wherein the Lord is lying as Mahā-viṣṇu. All the universes in seed are emanating from the breathing of the Mahā-viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-viṣṇu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord.
SB 2.1.39, Purport:
The whole material creation, therefore, is one with and different from Nārāyaṇa, simultaneously, and this supports the acintya-bhedābheda-tattva philosophy of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiraṅgā māyā) and is aloof from the internal potency (ātma-māyā), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him.
SB 2.2.26, Translation:
At the time of the final devastation of the complete universe (the end of the duration of Brahmā's life), a flame of fire emanates from the mouth of Ananta (from the bottom of the universe). The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.
SB 2.4.10, Purport:
That is the transcendental potency of the Lord. The Vedas say that He is so complete that even though the whole complete identity emanates from Him, He still remains the same complete whole (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation)). As such, there is no validity in a material conception of the Lord produced by the mental speculator. Thus He remains always a mystery for the mundane scholar, even if he is vastly learned in the Vedic literatures (vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33)). Therefore, the Lord is beyond the limit of conception for mundane learned scholars, philosophers or scientists. He is easily understandable for the pure devotee because the Lord declares in the Bhagavad-gītā (18.54) that after surpassing the stage of knowledge, when one is able to be engaged in the devotional service of the Lord, then only can one know the true nature of the Lord. One cannot have any clear conception of the Lord or His holy name, form, attributes, pastimes, etc., unless one is engaged in His transcendental loving service.
SB 2.4.14, Purport:
That is part of His personal features. And by His impersonal feature He expands the rays of the brahma-jyotir, which is limitless and all-pervasive. Part of this all-pervasive brahma-jyotir, which is compared to the sun rays, is covered by the darkness of the mahat-tattva, and this insignificant part is known as the material world. In this material world there are innumerable universes like the one we can experience, and in each of them there are hundreds of thousands of planets like the one we are inhabiting. The mundaners are more or less captivated by the unlimited expansion of the rays of the Lord, but the devotees are concerned more with His personal form, from which everything is emanating (janmādy asya yataḥ (SB 1.1.1)).
SB 2.5.21, Purport:
It is said that although the air and the atoms rest within the huge expansion of the sky, which is like the resting reservoir of everything materially created, still the sky remains separate and unaffected. Similarly although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Śaṅkarācārya, the great advocate of the impersonal form of the Absolute. He says nārāyaṇaḥ paro 'vyaktāt, or Nārāyaṇa exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Nārāyaṇa at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as ātmā, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord.
SB 2.6.10, Purport:
In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.
SB 2.6.13-16, Purport:
This philosophical truth of simultaneous oneness and difference was propounded by Lord Śrī Caitanya Mahāprabhu, and it is known as acintya-bhedābheda-tattva. Brahmā, Nārada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is pūrṇam, complete; even if pūrṇam is deducted from the pūrṇam, still the supreme pūrṇam remains the same pūrṇam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gītā as well as in the Bhāgavatam, Lord Caitanya's theory of acintya-bhedābheda-tattva is the perfect philosophy of the Absolute Truth.
SB 2.7.6, Translation:
To exhibit His personal way of austerity and penance, He appeared in twin forms as Nārāyaṇa and Nara in the womb of Mūrti, the wife of Dharma and the daughter of Dakṣa. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead.
SB 2.7.21, Purport:
As stated in the beginning of the Śrīmad-Bhāgavatam, everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science or knowledge in medicine was also inaugurated by the Personality of Godhead in His incarnation Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity. The embodied living entity is diseased by the very construction of his body. The body is the symbol of diseases. The disease may differ from one variety to another, but disease must be there just as there is birth and death for everyone. So, by the grace of the Personality of Godhead, not only are diseases of the body and mind cured, but also the soul is relieved of the constant repetition of birth and death. The name of the Lord is also called bhavauṣadhi, or the source of curing the disease of material existence.
SB 2.8.17, Purport:
Lord Kṛṣṇa is the original Personality of Godhead, and all the incarnations of the Supreme Lord, although nondifferent from Him, are emanations from the Supreme. Mahārāja Parīkṣit inquired from the great and learned sage Śukadeva Gosvāmī about the different activities of such incarnations so that the incarnation of the Lord might be confirmed by His activities in the authoritative scriptures. Mahārāja Parīkṣit was not to be carried away by the sentiments of the common man to accept an incarnation of the Lord very cheaply. Instead he wished to accept the incarnation of the Lord by symptoms mentioned in the Vedic literatures and confirmed by an ācārya like Śukadeva Gosvāmī. The Lord descends by His internal energy without any obligation to the laws of material nature, and thus His activities are also uncommon. The specific activities of the Lord are mentioned, and one should know that the activities of the Lord and the Lord Himself are identical due to being on the absolute plane. Thus to hear the activities of the Lord means to associate with the Lord directly, and association with the Lord directly means purification from material contamination. We have already discussed this point in the previous volume.
SB 2.9.28, Purport:
By the inconceivable energy of the Lord, every creative element has its own potencies, known as the potency of the element, potency of knowledge and potency of different actions and reactions. By a combination of such potential energies of the Lord there is the manifestation of creation, maintenance and annihilation in due course of time and by different agents like Brahmā, Viṣṇu and Maheśvara. Brahmā creates, Viṣṇu maintains, and Lord Śiva destroys. But all such agents and creative energies are emanations from the Lord, and as such there is nothing except the Lord, or the one supreme source of different diversities. The exact example is the spider and spider's web. The web is created by the spider, and it is maintained by the spider, and as soon as the spider likes, the whole thing is wound up within the spider. The spider is covered within the web. If an insignificant spider is so powerful as to act according to its will, why can't the Supreme Being act by His supreme will in the creation, maintenance and destruction of the cosmic manifestations? By the grace of the Lord, a devotee like Brahmā, or one in his chain of disciplic succession, can understand the almighty Personality of Godhead eternally engaged in His transcendental pastimes in the region of different energies.
SB 2.9.33, Purport:
We should note very carefully that the Personality of Godhead is addressing Lord Brahmā and specifying with great emphasis Himself, pointing out that it is He, the Personality of Godhead, who existed before the creation, it is He only who maintains the creation, and it is He only who remains after the annihilation of the creation. Brahmā is also a creation of the Supreme Lord. The impersonalist puts forth the theory of oneness in the sense that Brahmā, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I, and that there is thus nothing more than the principle of I, as explained in this verse. Accepting the argument of the impersonalist, it is to be admitted that the Lord is the creator I and that the Brahmā is the created I. Therefore there is a difference between the two "I's," namely the predominator I and the predominated I. Therefore there are still two I's, even accepting the argument of the impersonalist. But we must note carefully that these two I's are accepted in the Vedic literature (Kaṭhopaniṣad) in the sense of quality.
SB 2.9.34, Purport:
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.
SB 2.10.13, Purport:
As such, before the creation or manifestation of the material cosmic world, the Lord exists as total energy (mahā-samaṣṭi), and thus desiring Himself to be diffused to many, He expands Himself further into multitotal energy (samaṣṭi). From the multitotal energy He further expands Himself into individuals in three dimensions, namely adhyātmic, adhidaivic and adhibhautic, as explained before (vyaṣṭi). As such, the whole creation and the creative energies are nondifferent and different simultaneously. Because everything is an emanation from Him (the Mahā-viṣṇu or Mahā-samaṣṭi), nothing of the cosmic energies is different from Him; but all such expanded energies have specific functions and display as designed by the Lord, and therefore they are simultaneously different from the Lord. The living entities are also similar energy (marginal potency) of the Lord, and thus they are simultaneously one with and different from Him.
SB 2.10.33, Purport:
As explained in the Bhagavad-gītā (7.4), the separated material energy of the Personality of Godhead is covered by eight kinds of material coverings: earth, water, fire, air, sky, mind, intelligence and false ego. All these are emanations from the Personality of Godhead as His external energy. These coverings are just like the covering of clouds for the sun. The cloud is a creation of the sun, yet it actually covers the eyes so that one cannot see the sun. The sun cannot be covered by the clouds. The cloud can at utmost extend a few hundreds of miles in the sky, but the sun is far greater than millions of miles. So a hundred-mile covering is not competent to cover millions of miles. Therefore, one of the various energies of the Supreme Personality of Godhead cannot, of course, cover the Lord. But these coverings are created by Him to cover the eyes of the conditioned souls who want to lord it over the material nature. Actually the conditioned souls are covered by the illusory creative cloud of matter, and the Lord reserves the right of not being exposed to their eyes. Because they have no eyes of transcendental vision and because they cannot see the Personality of Godhead, they therefore deny the existence of the Lord and the transcendental form of the Lord. The covering of the gigantic material feature is accepted by such men with a poor fund of knowledge, and how this is so is explained in the following verse.
SB Canto 3
SB 3.2.16, Purport:
Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated—ahaṁ sarvasya prabhavaḥ (BG 10.8), janmādy asya yataḥ (SB 1.1.1) (Vedānta-sūtra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered.
SB 3.5.23, Purport:
The Personality of Godhead is described herein as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays. This existence of the Lord before the creation is confirmed by the śrutis: vāsudevo vā idaṁ agra āsīt na brahmā na ca śaṅkaraḥ, eko vai nārāyaṇa āsīn na brahmā neśānāḥ. Because everything that be is an emanation from the Personality of Godhead, He always exists alone without a second. He can so exist because He is all-perfect and omnipotent.
SB 3.5.41, Purport:
The paramahaṁsas are compared to royal swans who make their nests on the petals of the lotus flower. The Lord's transcendental bodily parts are always compared to the lotus flower because in the material world the lotus flower is the last word in beauty. The most beautiful thing in the world is the Vedas, or Bhagavad-gītā, because therein knowledge is imparted by the Personality of Godhead Himself. The paramahaṁsa makes his nest in the lotuslike face of the Lord and always seeks shelter at His lotus feet, which are reached by the wings of Vedic wisdom. Since the Lord is the original source of all emanations, intelligent persons, enlightened by Vedic knowledge, seek the shelter of the Lord, just as birds who leave the nest again search out the nest to take complete rest. All Vedic knowledge is meant for understanding the Supreme Lord, as stated by the Lord in Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. Intelligent persons, who are like swans, take shelter of the Lord by all means and do not hover on the mental plane by fruitlessly speculating on different philosophies.
SB 3.7.2, Purport:
A juggler or magician displays many wonders with his acts and arts. He can become a cow by his magical tactics, and yet he is not that cow; but at the same time, the cow displayed by the magician is not different from him. Similarly, the material potency is not different from the Lord because it is an emanation from Him, but at the same time, that manifestation of potency is not the Supreme Lord. The Lord's transcendental knowledge and potency always remain the same; they do not change, even when displayed in the material world. As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature.
SB 3.10.14, Purport:
The scheduled creations and annihilations take place in terms of the supreme will. There are other creations due to interactions of material elements which take place by the intelligence of Brahmā. Later these will be more explicitly explained. At present, only preliminary information is given. The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one's qualitative actions and reactions.
SB 3.10.15, Purport:
The first emanation from the Supreme Lord for material creation is called the mahat-tattva. The interaction of the material modes is the cause of false identification, or the sense that a living being is made of material elements. This false ego is the cause of identifying the body and mind with the soul proper. Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Jñāna indicates the senses which are sources of knowledge, and their controlling deities. Work entails the working organs and their controlling deities. All these are generated in the second creation.
SB 3.10.30, Purport:
The cosmic manifestation is an expansion of one of the many energies of the Supreme Personality of Godhead; the creator and the created are both emanations of the same Supreme Truth, as stated in the beginning of the Bhāgavatam: janmādy asya yataḥ (SB 1.1.1).
SB 3.11.30, Translation:
The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.
SB 3.12.36, Translation:
Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahmā established the Vedic knowledge which emanated from his mouth.
SB 3.12.38, Translation:
He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.
SB 3.13.44, Purport:
Ordinarily the body of a hog is considered impure, but one should not consider that the hog incarnation assumed by the Lord is also impure. That form of the Lord is the personified Vedas and is transcendental. The inhabitants of the Jana, Tapas and Satya lokas are the most pious persons in the material world, but because those planets are situated in the material world, there are so many material impurities there also. Therefore, when the drops of water from the tips of the Lord's shoulder hairs were sprinkled upon the bodies of the inhabitants of the higher planets, they felt purified. The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental.
SB 3.16.17, Purport:
In the Brahma-saṁhitā it is clearly stated that the Supreme Personality of Godhead is the cause of all causes. There are undoubtedly many demigods, the chiefs of whom are Brahmā and Śiva. Lord Viṣṇu is the Lord of Brahmā and Śiva, not to speak of the brāhmaṇas in this material world. As mentioned in Bhagavad-gītā, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge. The Lord is the Supersoul of everyone. In Bhagavad-gītā it is said that the Lord is the source of all emanations; thus He is also the source of Brahmā and Śiva.
SB 3.18.20, Purport:
The fight between the Lord, the Supreme Personality of Godhead, and the demon is compared to a fight between bulls for the sake of a cow. The earth planet is also called go, or cow. As bulls fight between themselves to ascertain who will have union with a cow, there is always a constant fight between the demons and the Supreme Lord or His representative for supremacy over the earth. Here the Lord is significantly described as yajñāvayava. One should not consider the Lord to have the body of an ordinary boar. He can assume any form, and He possesses all such forms eternally. It is from Him that all other forms have emanated. This boar form is not to be considered the form of an ordinary hog; His body is actually full of yajña, or worshipful offerings. Yajña (sacrifices) are offered to Viṣṇu. Yajña means the body of Viṣṇu. His body is not material; therefore He should not be taken to be an ordinary boar.
SB 3.20.12, Purport:
The First Canto of Śrīmad-Bhāgavatam discusses all these three Viṣṇus, and here also it is confirmed that Viṣṇu is the cause of creation. From Bhagavad-gītā also we learn that prakṛti begins to work and is still working under Kṛṣṇa's, or Viṣṇu's, glance of superintendence, but the Supreme Personality of Godhead is unchangeable. One should not mistakenly think that because the creation emanates from the Supreme Personality of Godhead, He has therefore transformed into this material cosmic manifestation. He exists in His personal form always, but the cosmic manifestation takes place by His inconceivable potency. The workings of that energy are difficult to comprehend, but it is understood from Vedic literature that the conditioned soul creates his own destiny and is offered a particular body by the laws of nature under the superintendence of the Supreme Personality of Godhead, who always accompanies him as Paramātmā.
SB 3.22.20, Translation:
The highest authority for me is the unlimited Supreme Personality of Godhead, from whom this wonderful creation emanates and in whom its sustenance and dissolution rest. He is the origin of all Prajāpatis, the personalities meant to produce living entities in this world.
SB 3.23.42, Purport:
The words yair āśritas tīrtha-padaś caraṇaḥ are significant here. The Supreme Personality of Godhead is known as tīrtha-pāda. The Ganges is called a sacred river because it emanates from the toe of Viṣṇu. The Ganges is meant to eradicate all the material distresses of the conditioned souls. For any living entity, therefore, who has taken shelter of the holy lotus feet of the Lord, nothing is impossible. Kardama Muni is special not because he was a great mystic, but because he was a great devotee. Therefore it is said here that for a great devotee like Kardama Muni, nothing is impossible. Although yogīs can perform wonderful feats, as Kardama has already displayed, Kardama was more than a yogī because he was a great devotee of the Lord; therefore he was more glorious than an ordinary yogī. As it is confirmed in Bhagavad-gītā, "Out of the many yogīs, he who is a devotee of the Lord is first class." For a person like Kardama Muni there is no question of being conditioned; he was already a liberated soul and better than the demigods, who are also conditioned. Although he was enjoying with his wife and many other women, he was above material, conditional life. Therefore the word vyasanātyayaḥ is used to indicate that he was beyond the position of a conditioned soul. He was transcendental to all material limitations.
SB 3.24.43, Purport:
Whenever there is bhakti, there must be three things present—the devotee, the devotion and the Lord. Without these three—bhakta, bhakti and Bhagavān—there is no meaning to the word bhakti. Kardama Muni fixed his mind on the Supreme Brahman and realized Him through bhakti, or devotional service. This indicates that he fixed his mind on the personal feature of the Lord because bhakti cannot be executed unless one has realization of the personal feature of the Absolute Truth. Guṇāvabhāse: He is beyond the three modes of material nature, but it is due to Him that the three modes of material nature are manifested. In other words, although the material energy is an emanation of the Supreme Lord, He is not affected, as we are, by the modes of material nature. We are conditioned souls, but He is not affected, although the material nature has emanated from Him. He is the supreme living entity and is never affected by māyā, but we are subordinate, minute living entities, prone to be affected by the limitations of māyā. If he is in constant contact with the Supreme Lord by devotional service, the conditioned living entity also becomes freed from the infection of māyā. This is confirmed in Bhagavad-gītā: sa guṇān samatītyaitān (BG 14.26). A person engaged in Kṛṣṇa consciousness is at once liberated from the influence of the three modes of material nature. In other words, once the conditioned soul engages himself in devotional service, he also becomes liberated like the Lord.
SB 3.26.3, Purport:
The theory that consciousness develops at a certain stage of material combination is not accepted herein, for the consciousness which exists everywhere is said to be without beginning. The materialistic or atheistic theory stating that there is no soul, that there is no God and that consciousness is the result of a combination of matter is not acceptable. Matter is not beginningless; it has a beginning. As this material body has a beginning, the universal body does also. And as our material body has begun on the basis of our soul, the entire gigantic universal body has begun on the basis of the Supreme Soul. The Vedānta-sūtra says, janmādy asya (SB 1.1.1). This entire material exhibition—its creation, its growth, its maintenance and its dissolution—is an emanation from the Supreme Person. In Bhagavad-gītā also, the Lord says, "I am the beginning, the source of birth of everything."
SB 3.26.4, Purport:
In this verse the word guṇamayīm is very significant. Daivīm means "the energy of the Supreme Personality of Godhead," and guṇamayīm means "invested with the three modes of material nature." When the material energy of the Supreme Personality of Godhead appears, this guṇamayīm energy acts as a manifestation of the energies of the three modes; it acts as a covering. The energy emanated from the Supreme Personality of Godhead manifests in two ways—as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gītā it is said that because the whole world is illusioned by the three modes of material nature, the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead.
SB 3.26.5, Purport:
Material energy has the power to cover knowledge, but this covering cannot be applied to the Supreme Personality of Godhead. It is applicable only to the prajāḥ, or those who are born with material bodies, the conditioned souls. The different kinds of living entities vary according to the modes of material nature, as explained in Bhagavad-gītā and other Vedic literature. In Bhagavad-gītā (7.12) it is very nicely explained that although the modes of goodness, passion and ignorance are born of the Supreme Personality of Godhead, He is not subject to them. In other words, the energy emanating from the Supreme Personality of Godhead cannot act on Him; it acts on the conditioned souls, who are covered by the material energy. The Lord is the father of all living entities because He impregnates material energy with the conditioned souls. Therefore, the conditioned souls get bodies created by the material energy, whereas the father of the living entities is aloof from the three modes.
SB 3.26.33, Purport:
Every word we hear has a meaning behind it. As soon as we hear the word "water," there is a substance—water—behind the word. Similarly, as soon as we hear the word "God," there is a meaning to it. If we receive that meaning and explanation of "God" from God Himself, then it is perfect. But if we speculate about the meaning of "God," it is imperfect. Bhagavad-gītā, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahmā, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gītā from a person authorized in the disciplic succession.
When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky.
SB 3.26.45, Purport:
Mixed smell is sometimes perceived in foodstuffs prepared from various ingredients, such as vegetables mixed with different kinds of spices and asafoetida. Bad odors are perceived in filthy places, good smells are perceived from camphor, menthol and similar other products, pungent smells are perceived from garlic and onions, and acidic smells are perceived from turmeric and similar sour substances. The original aroma is the odor emanating from the earth, and when it is mixed with different substances, this odor appears in different ways.
SB 3.27.6, Purport:
Bhāvena, or bhāva, is a very important factor in the practice of yoga or in any spiritual process. Bhāva is explained in Bhagavad-gītā (10.8). Budhā bhāva-samanvitāḥ: one should be absorbed in the thought of love of Kṛṣṇa. When one knows that Kṛṣṇa, the Supreme Personality of Godhead, is the source of everything and that everything emanates from Him (ahaṁ sarvasya prabhavaḥ (BG 10.8)), then one understands the Vedānta aphorism janmādy asya yataḥ (SB 1.1.1) ("the original source of everything"), and then he can become absorbed in bhāva, or the preliminary stage of love of Godhead.
SB 3.27.28-29, Purport:
Niḥśreyasa means "the ultimate destination." Sva-saṁsthāna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuṇṭhas, chief of which is Kṛṣṇaloka. Some devotees are elevated to the Vaikuṇṭha planets, and some are elevated to the planet Kṛṣṇaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saṁsthāna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world.
SB 3.27.28-29, Purport:
The words liṅgād vinirgame, which are used here, mean "after being freed from the two kinds of material bodies, subtle and gross." The subtle body is made of mind, intelligence, false ego and contaminated consciousness, and the gross body is made of five elements—earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saṁsthānam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Nārāyaṇa in the Vaikuṇṭhas, or with Kṛṣṇa in Kṛṣṇaloka, go to those abodes, wherefrom they never return.
SB 3.28.21, Purport:
A concrete description of the eternal form of the Lord is given here. The Lord's sole is depicted with distinctive lines resembling a thunderbolt, a flag, a lotus flower and a goad. The luster of His toenails, which are brilliantly prominent, resembles the light of the moon. If a yogī looks upon the marks of the Lord's sole and on the blazing brilliance of His nails, then he can be freed from the darkness of ignorance in material existence. This liberation is not achieved by mental speculation, but by seeing the light emanating from the lustrous toenails of the Lord. In other words, one has to fix his mind first on the lotus feet of the Lord if he wants to be freed from the darkness of ignorance in material existence.
SB 3.28.22, Purport:
It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.
SB 3.28.27, Purport:
All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.
SB 3.31.38, Purport:
There are many instances in the history of the world of a great conqueror's being captivated by the charms of a Cleopatra. One has to study the captivating potency of woman, and man's attraction for that potency. From what source was this generated? According to Vedānta-sūtra, we can understand that everything is generated from the Supreme Personality of Godhead. It is enunciated there, janmādy asya yataḥ (SB 1.1.1). This means that the Supreme Personality of Godhead, or the Supreme Person, Brahman, the Absolute Truth, is the source from whom everything emanates. The captivating power of woman, and man's susceptibility to such attraction, must also exist in the Supreme Personality of Godhead in the spiritual world and must be represented in the transcendental pastimes of the Lord.
SB 3.32.29, Purport:
The Supreme Lord is described as mahat-pada, which means that the total material energy, known as the mahat-tattva, is lying at His lotus feet. The origin or the total energy of the cosmic manifestation is the mahat-tattva. From the mahat-tattva all the other twenty-four divisions have sprung, namely the eleven senses (including the mind), the five sense objects, the five material elements, and then consciousness, intelligence and false ego. The Supreme Personality of Godhead is the cause of the mahat-tattva, and therefore, in one sense, because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation.
SB Canto 4
SB 4.1.20, Purport:
It appears that the great sage Atri Muni had no specific idea of the Supreme Personality of Godhead. Of course, he must have been conversant with the Vedic information that there is a Supreme Personality of Godhead who is the creator of the universe, from whom everything emanated, who maintains this created manifestation, and in whom the entire manifestation is conserved after dissolution. Yato vā imāni bhūtāni (Taittirīya Upaniṣad 3.1.1). The Vedic mantras give us information of the Supreme Personality of Godhead, so Atri Muni concentrated his mind upon that Supreme Personality of Godhead, even without knowing His name, just to beg from Him a child exactly on His level.
SB 4.1.30, Purport:
Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe.
SB 4.2.31, Purport:
That is accepted by such stalwart scholars as Śaṅkarācārya, not to speak of other ācāryas such as Rāmānujācārya and Madhvācārya. Śaṅkarācārya has accepted that Nārāyaṇa and Kṛṣṇa are transcendental, and in Bhagavad-gītā also Lord Kṛṣṇa has established, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: (BG 10.8) "I am the origin of everything; everything emanates from Me." This material creation, including Brahmā and Śiva and all the demigods, has been created by Him, for everything has emanated from Him. He also says that the purpose of all the Vedas is to understand Him (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). He is the original veda-vit, or knower of the Vedas, and vedānta-kṛt, or compiler of Vedānta. Brahmā is not the compiler of the Vedas.
SB 4.6.25, Purport:
It is understood that even the damsels of the heavenly planets are polluted by thoughts of sex enjoyment, and therefore they come in airplanes to bathe in the rivers Nandā and Alakanandā. It is significant that these rivers, Nandā and Alakanandā, are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead. In other words, just as the Ganges is sacred because its water emanates from the toes of the Supreme Personality of Godhead, Nārāyaṇa, so whenever water or anything is in touch with devotional service to the Supreme Personality of Godhead, it is purified and spiritualized. The rules and regulations of devotional service are based on this principle: anything in touch with the lotus feet of the Lord is immediately freed from all material contamination.
SB 4.7.45, Purport:
In this statement Lord Viṣṇu's all-pervasiveness is partially explained. It is said in the Viṣṇu Purāṇa that as a fire situated in one place emanates its heat and illumination everywhere, so whatever we see within the material or spiritual worlds is nothing but a manifestation of different energies emanating from the Supreme Personality of Godhead. The brāhmaṇas' statement is that Lord Viṣṇu is everything—the fire, the offering, the clarified butter, the utensils, the place of sacrifice and the kuśa. He is everything. It is confirmed herein that the performance of saṅkīrtana-yajña in this age is as good as all other yajñas in all other ages. If one performs saṅkīrtana-yajña by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, there is no need to arrange elaborate paraphernalia for the prescribed sacrificial ceremonies recommended in the Vedas.
SB 4.7.51, Purport:
As explained in Bhagavad-gītā (7.5), jīva-bhūtāṁ mahā-bāho: the whole world is energy released from the supreme source, the Personality of Godhead, who, it is further stated in Bhagavad-gītā, acts in superior energies and inferior energies. The superior energy is the living entity, who is part and parcel of the Supreme Lord. As parts and parcels, the living entities are not different from the Supreme Lord; the energy emanated from Him is not different from Him. But in the actual activity of this material world, the living entity is under the different qualities of material energy and in different forms. There are 8,400,000 life forms. The same living entity acts under the influence of the different qualities of material nature. The entities have different bodies, but originally, in the beginning of creation, Lord Viṣṇu is alone. For the purpose of creation, Brahmā is manifested, and for annihilation there is Lord Śiva. As far as the spiritual entrance into the material world is concerned, all beings are part and parcel of the Supreme Lord, but under the covering of different material qualities they have different names. Lord Brahmā and Lord Śiva are qualitative incarnations of Viṣṇu, as guṇa-avatāras, and Viṣṇu with them accepts control of the quality of goodness; therefore He is also a qualitative incarnation like Lord Śiva and Lord Brahmā. Actually the different names exist for different directions, otherwise the origin is one only.
SB 4.9.47, Purport:
The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, "Long may you live," which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Mahārāja was blessed by the Lord, due to his transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Śrīnivāsa Ācārya said that the six Gosvāmīs of Vṛndāvana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect.
SB 4.17.6-7, Purport:
Lord Kṛṣṇa is also known as avatārī, which means, "one from whom all the incarnations emanate." In Bhagavad-gītā (10.8) Lord Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Thus Lord Kṛṣṇa is the origin of everyone's appearance. As far as this material world is concerned, Lord Brahmā, Lord Viṣṇu and Lord Śiva are all emanations from Kṛṣṇa. These three incarnations of Kṛṣṇa are called guṇa-avatāras. The material world is governed by three material modes of nature, and Lord Viṣṇu, Lord Brahmā and Lord Śiva respectively take charge of the modes of goodness, passion and ignorance. Mahārāja Pṛthu is also an incarnation of those qualities of Lord Kṛṣṇa by which one rules over conditioned souls.
SB 4.20.24, Purport:
In the previous verse Mahārāja Pṛthu addressed the Lord as kaivalya-pati, the master of the liberation of merging into His existence. This does not mean that he was anxious for kaivalya liberation. That is made clear in this verse: "My dear Lord, I do not want such a benediction." Mahārāja Pṛthu wanted to have a million ears to hear the glories of the lotus feet of the Lord. He specifically mentioned that the glories of the Lord should emanate from the mouths of pure devotees, who speak from the cores of their hearts. It is stated in the beginning of Śrīmad-Bhāgavatam (1.1.3), śuka-mukhād amṛta-drava-saṁyutam: the nectar of Śrīmad-Bhāgavatam became more relishable because it emanated from the mouth of Śrīla Śukadeva Gosvāmī. One might think that these glories of the Lord can be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is specifically mentioned that the glories of the Lord must emanate from the mouths of pure devotees. Śrī Sanātana Gosvāmī has strictly prohibited hearing from the mouth of a nondevotee. There are many professional reciters of Śrīmad-Bhāgavatam who speak the narrations very ornamentally, but a pure devotee does not like to hear from them because such glorification of the Lord is simply a vibration of material sound. But when heard from the mouth of a pure devotee, glorification of the Lord is immediately effective.
SB 4.20.25, Purport:
A pure devotee always engages in the service of the Lord, taking shelter of His lotus feet, and therefore he has a direct connection with the saffron mercy-particles that are strewn over the lotus feet of the Lord. Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, the voice is spiritually very powerful because it touches the particles of saffron dust on the lotus feet of the Lord. As soon as a sleeping living entity hears the powerful voice emanating from the mouth of a pure devotee, he immediately remembers his eternal relationship with the Lord, although up until that moment he had forgotten everything.
SB 4.21.27, Purport:
"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection." This indicates that the Supreme Personality of Godhead is the original source of everything, as described in the Vedānta-sūtra (janmādy asya yataḥ (SB 1.1.1)). The Lord Himself also confirms in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: (BG 10.8) "I am the origin of everything." The Supreme Personality of Godhead is the original source of all emanations, and at the same time, as Paramātmā, He is spread all over existence. The Absolute Truth is therefore the Supreme Personality of Godhead, and every living being is meant to satisfy the Supreme Godhead by performing his respective duty (sva-karmaṇā tam abhyarcya (BG 18.46)). Mahārāja Pṛthu wanted to introduce this formula amongst his citizens.
SB 4.21.31, Translation:
By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Kṛṣṇa consciousness gradually increases.
SB 4.21.31, Purport:
A very respectable brāhmaṇa in Calcutta never took a doctor's medicine. Even though he sometimes felt sick, he would not accept medicine from the physician but would simply drink Ganges water, and he was always cured within a very short time. The glories of Ganges water are known to Indians and to ourselves also. The River Ganges flows by Calcutta. Sometimes within the water there are many stools and other dirty things which are washed away from neighboring mills and factories, but still thousands of men take baths in the Ganges water, and they are very healthy as well as spiritually inclined. That is the effect of Ganges water. The Ganges is glorified because it emanates from the toes of the lotus feet of the Lord.
SB 4.21.34, Purport:
Therefore, the mention of aneka-guṇa refers to the Supreme Personality of Godhead's many transcendental qualities, for He is not affected by the material qualities. The different kinds of material paraphernalia or physical elements are also gradually transformed into spiritual understanding because ultimately there is no difference between material and spiritual qualities, for everything emanates from the Supreme Spirit. This is realized by a gradual process of realization and purification. One vivid example of this is Dhruva Mahārāja, who took to meditation in the forest to achieve material benefit but ultimately became spiritually advanced and did not want any benediction for material profit. He was simply satisfied with the association of the Supreme Lord. Āśaya means "determination." Generally a conditioned soul has the determination for material profit, but when these desires for material profit are satisfied through performance of yajña, one gradually achieves the spiritual platform. Then his life becomes perfect.
SB 4.22.57, Purport:
It is the duty of a king to give protection to the citizens and to fulfill their desires. At the same time, the citizens must obey the laws of the state. Mahārāja Pṛthu maintained all the standards of good government, and he was so invincible that no one could disobey his orders any more than a person could stop heat and light emanating from a fire. He was so strong and powerful that he was compared to the King of heaven, Indra. In this age modern scientists have been experimenting with nuclear weapons, and in a former age they used to release brahmāstras, but all these brahmāstras and nuclear weapons are insignificant compared to the thunderbolt of the King of heaven. When Indra releases a thunderbolt, even the biggest hills and mountains crack. On the other hand, Mahārāja Pṛthu was as tolerant as the earth itself, and he fulfilled all the desires of his citizens just like torrents of rain from the sky. Without rainfall, it is not possible to fulfill one's various desires on this planet. As stated in Bhagavad-gītā (3.14), parjanyād anna-sambhavaḥ: food grains are produced only because rain falls from the sky, and without grains, no one on the earth can be satisfied. Consequently an unlimited distribution of mercy is compared to the water falling from the clouds. Mahārāja Pṛthu distributed his mercy incessantly, much like rainfall. In other words, Mahārāja Pṛthu was softer than a rose flower and harder than a thunderbolt. In this way he ruled over his kingdom.
SB 4.23.39, Purport:
The word bhava-sindhu-pota-pāde is significant in this verse. The lotus feet of the Lord are known as mahat-padam; this means that the total source of material existence rests on the lotus feet of the Lord. As stated in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: everything is emanating from Him. This cosmic manifestation, which is compared to an ocean of nescience, is also resting on the lotus feet of the Lord. As such, this great ocean of nescience is minimized by a person who is a pure devotee. One who has taken shelter of the lotus feet of the Lord need not cross over the ocean, for he has already crossed it by virtue of his position at the Lord's lotus feet.
SB 4.24.35, Purport:
The whole universe is maintained by the integrating power of the Supreme Lord, who is known in that capacity by the name Saṅkarṣaṇa. The material scientists may have discovered the law of gravity, which maintains the integration of objects within the material energy, yet the master of all integration can create devastation by the disintegrating blazing fire emanating from His mouth. A description of this can be found in the Eleventh Chapter of Bhagavad-gītā, wherein the universal form of the Lord is described. The master of integration is also the destroyer of this world by virtue of His disintegrating energy. Saṅkarṣaṇa is the master of integration and disintegration, whereas Pradyumna, another feature of Lord Vāsudeva, is responsible for universal growth and maintenance.
SB 4.24.36, Purport:
When there is sufficient rainfall grains are produced, and these grains maintain living entities in each and every planet. The sun-god is also addressed herein as pūrṇa, or complete, because the rays emanating from the sun have no end. For millions and millions of years since the creation of this universe, the sun-god has been supplying heat and light without diminution. The word paramahaṁsa is applied to persons who are completely cleansed. When there is sufficient sunshine, the mind remains clear and transparent—in other words, the sun-god helps the mind of the living entity to become situated on the platform of paramahaṁsa. Thus Lord Śiva prays to Aniruddha to be kind upon him so that his mind will always be in the perfect state of cleanliness and will be engaged in the devotional service of the Lord. Just as fire sterilizes all unclean things, the sun-god also keeps everything sterilized, especially dirty things within the mind, thus enabling one to attain elevation to the platform of spiritual understanding.
SB 4.24.42, Purport:
Kāraṇātmane: everything has a cause. The theory of chance is repudiated in this verse. Because everything has its cause, there is no question of chance. Because so-called philosophers and scientists are unable to find the real cause, they foolishly say that everything happens by chance. In Brahma-saṁhitā Kṛṣṇa is described as the cause of all causes; therefore He is addressed herein as kāraṇātmane. His very personality is the original cause of everything, the root of everything and the seed of everything. As described in the Vedānta-sūtra (1.1.2), janmādy asya yataḥ: (SB 1.1.1) the Absolute Truth is the supreme cause of all emanations.
SB 4.24.52, Translation:
My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.
SB 4.24.52, Purport:
Ānanda-cinmaya-sad-ujjvala-vigrahasya: (Bs. 5.32) every limb of the transcendental body of the Lord is made of ānanda-cinmaya-sad-ujjvala. Thus every limb is eternally bright. As sunshine dissipates the darkness of this material world, the effulgence emanating from the body of the Lord immediately dries up the darkness in the heart of the conditioned soul. In other words, everyone serious about understanding the transcendental science and seeing the transcendental form of the Lord must first of all attempt to see the lotus feet of the Lord by studying the First and Second Cantos of Śrīmad-Bhāgavatam. When one sees the lotus feet of the Lord, all kinds of doubts and fears within the heart are vanquished.
SB 4.24.58, Purport:
The Ganges water is celebrated as being able to eradicate all kinds of sinful reactions. In other words, when a person takes his bath in the Ganges, he becomes freed from all life's contaminations. The Ganges water is celebrated in this way because it emanates from the lotus feet of the Supreme Personality of Godhead. Similarly, those who are directly in touch with the lotus feet of the Supreme Personality of Godhead and who are absorbed in the chanting of His glories are freed from all material contamination. Such unalloyed devotees are able to show mercy to the common conditioned soul. Śrīla Vṛndāvana dāsa Ṭhākura has sung that the devotees of Lord Caitanya are so powerful that each one of them can deliver a universe. In other words, it is the business of devotees to preach the glories of the Lord and deliver all conditioned souls to the platform of śuddha-sattva, pure goodness. Here the word su-sattva means śuddha-sattva, the transcendental stage beyond material goodness. By his exemplary prayers, Lord Śiva teaches us that our best course it to take shelter of Lord Viṣṇu and His Vaiṣṇava devotees.
SB 4.24.63, 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."
When Kṛṣṇa says that He is the origin of everything (ahaṁ sarvasya prabhavaḥ (BG 10.8)), He means that He is even the source of Lord Brahmā, Lord Śiva, the puruṣa-avatāras, the material manifestation and all the living entities within the material world. Actually the word prabhava ("creation") only refers to this material world, for since the spiritual world is eternally existing, there is no question of creation. In the Catuḥ-ślokī of Śrīmad-Bhāgavatam, the Lord says, aham evāsam evāgre: "I was existing in the beginning before the creation." (SB 2.9.33) In the Vedas it is also said, eko nārāyaṇa āsīt: "Before the creation there was only Nārāyaṇa." This is also confirmed by Śaṅkarācārya. Nārāyaṇaḥ paro 'vyaktāt: "Nārāyaṇa is transcendental to the creation." (Gīta-bhāṣya) Since all the activities of Nārāyaṇa are spiritual, when Nārāyaṇa said, "Let there be creation," that creation was all-spiritual. The "material" only exists for those who have forgotten that Nārāyaṇa is the original cause.
SB 4.29.42-44, Purport:
According to the foolish Darwinian theory of the anthropologists, it is said that forty thousand years ago Homo sapiens had not appeared on this planet because the process of evolution had not reached that point. However, the Vedic histories—the purāṇas and Mahābhārata—relate human histories that extend millions and millions of years into the past. In the beginning of creation there was a very intelligent personality, Lord Brahmā, and from him emanated all the Manus, and the brahmacārīs like Sanaka and Sanātana, as well as Lord Śiva, the great sages and Nārada. All these personalities underwent great austerities and penances and thus became authorities in Vedic knowledge. Perfect knowledge for human beings, as well as all living entities, is contained in the Vedas. All the above-mentioned great personalities are not only powerful—being cognizant of past, present and future—but are also devotees. Still, in spite of their great education in knowledge, and despite their meeting the Supreme Personality of Godhead, Lord Viṣṇu, they cannot actually understand the perfection of the living entity's relationship with Lord Viṣṇu.
SB 4.30.7, Purport:
The Brahma-saṁhitā also says, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam: (Bs. 5.1) "The Supreme Lord is not caused by anything (anādi), but He is the cause of all causes." The Vedānta-sūtra says, janmādy asya yataḥ: (SB 1.1.1) "The Absolute Truth is that from which everything emanates." The Absolute Truth is described as ādi-puruṣa. The Absolute Truth is therefore a person and is not impersonal.
SB 4.30.25, Purport:
"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." Lord Kṛṣṇa says: "I am the origin of everything." Therefore whatever we see emanates from Him. This is also confirmed in the Vedānta-sūtra. Janmādy asya yataḥ: (SB 1.1.1) "The Absolute Truth is He from whom everything emanates."
SB 4.31.15, Translation:
During the rainy season, water is generated from the sun, and in due course of time, during the summer season, the very same water is again absorbed by the sun. Similarly, all living entities, moving and inert, are generated from the earth, and again, after some time, they all return to the earth as dust. Similarly, everything emanates from the Supreme Personality of Godhead, and in due course of time everything enters into Him again.
SB 4.31.15, Purport:
Transcendental rays emanate from the body of Kṛṣṇa, and within those rays, which are the Brahman effulgence, everything is existing. This is confirmed in Bhagavad-gītā (9.4). Mat-sthāni sarva-bhūtāni. Although Kṛṣṇa is not personally present everywhere, His energy is the cause of all creation. The entire cosmic manifestation is nothing but a display of Kṛṣṇa's energy.
SB 4.31.17, Purport:
Although the material, or physical, elements are the energy of the Supreme Personality of Godhead, they are separate. The Supreme Personality of Godhead is therefore not affected by material conditions. The Vedānta-sūtra confirms, janmādy asya yataḥ: (SB 1.1.1) the creation, maintenance and dissolution of this cosmic manifestation are due to the existence of the Supreme Lord. Nonetheless, the Lord is unaffected by all these changes in the material elements. This is indicated by the word pravāha ("emanation"). The sun always shines brilliantly and is not affected by clouds or darkness. Similarly, the Supreme Personality of Godhead is always present in His spiritual energy and is not affected by the material emanations.
SB 4.31.18, Translation:
Because the Supreme Lord is the cause of all causes, He is the Supersoul of all individual living entities, and He exists as both the remote and immediate cause. Since He is aloof from the material emanations, He is free from their interactions and is Lord of material nature. You should therefore engage in His devotional service, thinking yourself qualitatively one with Him.
SB 4.31.18, Purport:
Nārada Muni therefore advises the Pracetās to worship the direct cause, the Supreme Personality of Godhead. As stated before, when the root of a tree is watered, all the parts are energized. According to the advice of Nārada Muni, one should directly engage in devotional service. This will include all pious activity. Caitanya-caritāmṛta states, kṛṣṇe bhakti kaile sarva-karma kṛta haya: when one worships the Supreme Lord, Kṛṣṇa, in devotional service, one automatically performs all other pious activity. In this verse the words sva-tejasā dhvasta-guṇa-pravāham are very significant. The Supreme Personality of Godhead is never affected by the material qualities, although they all emanate from His spiritual energy. Those who are really conversant with this knowledge can utilize everything for the service of the Lord because nothing in this material world is unconnected with the Supreme Personality of Godhead.
SB Canto 5
SB 5.2.12, Purport:
Still bewildered, Āgnīdhra wanted to see the place from which the brāhmaṇa boy had come, where the men had such raised breasts. Such attractive features, he thought, must be due to the severe austerities performed there. Āgnīdhra addressed the girl as suhṛttama, the best friend, so that she would not refuse to take him there. Not only was Āgnīdhra captivated by the girl's raised breasts; he was also attracted by her sweet speech. Nectar seemed to emanate from her mouth, and therefore he was increasingly surprised.
SB 5.2.13, Translation:
My dear friend, what do you eat to maintain your body? Because you are chewing betel, a pleasing scent is emanating from your mouth. This proves that you always eat the remnants of food offered to Viṣṇu. Indeed, you must also be an expansion of Lord Viṣṇu's body. Your face is as beautiful as a pleasing lake. Your jeweled earrings resemble two brilliant sharks with unblinking eyes like those of Viṣṇu, and your own eyes resemble two restless fish. Simultaneously, therefore, two sharks and two restless fish are swimming in the lake of your face. Besides them, the white rows of your teeth seem like rows of very beautiful swans in the water, and your scattered hair resembles swarms of bumblebees following the beauty of your face.
SB 5.2.13, Purport:
The devotees of Lord Viṣṇu are also His expansions. They are called vibhinnāṁśa. Lord Viṣṇu is offered all kinds of sacrificial ingredients, and because devotees always eat prasāda, the remnants of His food, the scent of sacrificial ingredients emanates not only from Viṣṇu but also from the devotees who eat the remnants of His food or the food of His devotees. Āgnīdhra considered Pūrvacitti an expansion of Lord Viṣṇu because of the pleasing scent of her body. Aside from that, because of her jeweled earrings, shaped like sharks, because of her scattered hair, resembling bumblebees mad after the scent of her body, and because of the white rows of her teeth, which resembled swans, Āgnīdhra compared Pūrvacitti's face to a beautiful lake decorated with lotus flowers, fish, swans and bumblebees.
SB 5.5.21-22, Purport:
In this verse, the evolutionary process is indirectly mentioned. The modern theory that life evolves from matter is to some extent supported in this verse because it is stated, bhūteṣu vīrudbhyaḥ. That is, the living entities evolve from vegetables, grass, plants and trees, which are superior to dull matter. In other words, matter also has the potency to manifest living entities in the form of vegetables. In this sense, life comes out of matter, but matter also comes out of life. As Kṛṣṇa says in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me."
SB 5.5.33, Translation:
Because Lord Ṛṣabhadeva remained in that condition, the public did not disturb Him, but no bad aroma emanated from His stool and urine. Quite the contrary, His stool and urine were so aromatic that they filled eighty miles of the countryside with a pleasant fragrance.
SB 5.12.8, Purport:
When we can understand by an analytical study that the Supreme Personality of Godhead is the cause of all causes, our knowledge is perfect. Simply understanding the transformations of different energies is partial knowledge. We must come to the ultimate cause. Na te viduḥ svārtha gatiṁ hi viṣṇum (SB 7.5.31). The knowledge of those who are not interested in knowing the original cause of all emanations is never perfect knowledge. There is nothing in the phenomenal world that is not produced by the supreme energy of the Supreme Personality of Godhead. Aromas from the earth are different scents manufactured and used for different purposes, but the original cause is the earth, nothing else. A waterpot made of earth can be used to carry water for some time, but ultimately the pot is nothing but earth. Therefore there is no difference between the pot and its original ingredient, earth. It is simply a different transformation of the energy.
SB 5.16.25, Purport:
This is human civilization. Ample food grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through cow protection. Abundant honey can be obtained if the forests are protected. Unfortunately, in modern civilization, men are busy killing the cows that are the source of yogurt, milk and ghee, they are cutting down all the trees that supply honey, and they are opening factories to manufacture nuts, bolts, automobiles and wine instead of engaging in agriculture. How can the people be happy? They must suffer from all the misery of materialism. Their bodies become wrinkled and gradually deteriorate until they become almost like dwarves, and a bad odor emanates from their bodies because of unclean perspiration resulting from eating all kinds of nasty things. This is not human civilization. If people actually want happiness in this life and want to prepare for the best in the next life, they must adopt a Vedic civilization. In a Vedic civilization, there is a full supply of all the necessities mentioned above.
SB 5.17 Summary:
The Ganges River, emanating from the lotus feet of the Lord, inundates the heavenly planets, especially the moon, and then flows through Brahmapurī atop Mount Meru. Here the river divides into four branches (known as Sītā, Alakanandā, Cakṣu and Bhadrā), which then flow down to the ocean of salt water. The branch known as Sītā flows through Śekhara-parvata and Gandhamādana-parvata and then flows down to Bhadrāśva-varṣa, where it mixes with the ocean of salt water in the West. The Cakṣu branch flows through Mālyavān-giri and, after reaching Ketumāla-varṣa, mixes with the ocean of salt water in the West. The branch known as Bhadrā flows onto Mount Meru, Mount Kumuda, and the Nīla, Śveta and Śṛṅgavān mountains before it reaches Kuru-deśa, where it flows into the ocean of salt water in the north. The Alakanandā branch flows through Brahmālaya, crosses over many mountains, including Hemakūṭa and Himakūṭa, and then reaches Bhārata-varṣa, where it flows into the southern side of the ocean of salt water. Many other rivers and their branches flow through the nine varṣas.
SB 5.21.3, Translation:
In the midst of that region of outer space (antarikṣa) is the most opulent sun, the king of all the planets that emanate heat, such as the moon. By the influence of its radiation, the sun heats the universe and maintains its proper order. It also gives light to help all living entities see. While passing toward the north, toward the south or through the equator, in accordance with the order of the Supreme Personality of Godhead, it is said to move slowly, swiftly or moderately. According to its movements in rising above, going beneath or passing through the equator—and correspondingly coming in touch with various signs of the zodiac, headed by Makara (Capricorn)—days and nights are short, long or equal to one another.
SB 5.24.31, Translation:
Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods—some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.
SB 5.25.7, Translation:
Śukadeva Gosvāmī continued: The demigods, the demons, the Uragas (serpentine demigods), the Siddhas, the Gandharvas, the Vidyādharas and many highly elevated sages constantly offer prayers to the Lord. Because He is intoxicated, the Lord looks bewildered, and His eyes, appearing like flowers in full bloom, move to and fro. He pleases His personal associates, the heads of the demigods, by the sweet vibrations emanating from His mouth. Dressed in bluish garments and wearing a single earring, He holds a plow on His back with His two beautiful and well-constructed hands. Appearing as white as the heavenly King Indra, He wears a golden belt around His waist and a vaijayantī garland of ever-fresh tulasī blossoms around His neck. Bees intoxicated by the honeylike fragrance of the tulasī flowers hum very sweetly around the garland, which thus becomes more and more beautiful. In this way, the Lord enjoys His very magnanimous pastimes.
SB Canto 6
SB 6.1.4-5, Purport:
Here the words yathedam asṛjad vibhuḥ clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth. Atheists try to conceal the hand of God, which is present in every creation, but they cannot explain how all these creations could come into existence without a competent intelligence and almighty power behind them. Simply to imagine or speculate is a waste of time. In Bhagavad-gītā (10.8), the Lord says, ahaṁ sarvasya prabhavo: "I am the origin of everything." Mattaḥ sarvaṁ pravartate: "whatever exists in the creation emanates from Me." Iti matvā bhajante māṁ budhā bhāva-samanvitāḥ: "When one fully understands that I create everything by My omnipotence, one becomes firmly situated in devotional service and fully surrenders at My lotus feet." Unfortunately, the unintelligent cannot immediately understand Kṛṣṇa's supremacy. Nonetheless, if they associate with devotees and read authorized books, they may gradually come to the proper understanding, although this may take many, many births.
SB 6.1.40, Purport:
Dharma is not actually manufactured by Nārāyaṇa. As stated in the Vedas, asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ iti: the injunctions of dharma emanate from the breathing of Nārāyaṇa, the supreme living entity. Nārāyaṇa exists eternally and breathes eternally, and therefore dharma, the injunctions of Nārāyaṇa, also exist eternally. Śrīla Madhvācārya, the original ācārya for those who belong to the Mādhva-Gauḍīya-sampradāya, says:
- vedānāṁ prathamo vaktā
- harir eva yato vibhuḥ
- ato viṣṇv-ātmakā vedā
- ity āhur veda-vādinaḥ
The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiṣṇava principles because Viṣṇu is the origin of the Vedas. The Vedas contain nothing besides the instructions of Viṣṇu, and one who follows the Vedic principles is a Vaiṣṇava. The Vaiṣṇava is not a member of a manufactured community of this material world. A Vaiṣṇava is a real knower of the Vedas, as confirmed in Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)).
SB 6.9.26-27, Purport:
Although prakṛti and puruṣa superficially appear to be the causes of the material manifestation, both are emanations of different energies of the Supreme Lord. Therefore the Supreme Lord is the cause of prakṛti and puruṣa. He is the original cause (sarva-kāraṇa-kāraṇam (Bs. 5.1)). The Nāradīya Purāṇa says:
- avikāro 'pi paramaḥ
- prakṛtis tu vikāriṇī
- anupraviśya govindaḥ
- prakṛtiś cābhidhīyate
Both the prakṛti and puruṣa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gītā (gām āviśya (BG 15.13)), the Lord enters the prakṛti, and then the prakṛti creates different manifestations. The prakṛti is not independent or beyond His energies. Vāsudeva, Lord Śrī Kṛṣṇa, is the original cause of everything.
SB 6.9.26-27, Purport:
"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." In Śrīmad-Bhāgavatam (2.9.33) the Lord also says, aham evāsam evāgre: "Only I existed before the creation." This is confirmed in the Brahmāṇḍa Purāṇa as follows:
- smṛtir avyavadhānena
- prakṛtitvam iti sthitiḥ
- ubhayātmaka-sūtitvād
- vāsudevaḥ paraḥ pumān
- prakṛtiḥ puruṣaś ceti
- śabdair eko 'bhidhīyate
To generate the universe, the Lord acts indirectly as the puruṣa and directly as the prakṛti. Because both energies emanate from Lord Vāsudeva, the all-pervasive Supreme Personality of Godhead, He is known as both prakṛti and puruṣa. Therefore Vāsudeva is the cause of everything (sarva-kāraṇa-kāraṇam (Bs. 5.1)).
SB 6.9.36, Purport:
The Supreme Personality of Godhead, being self-sufficient, is full of transcendental bliss (ātmārāma). He enjoys bliss in two ways—when He appears happy and when He appears distressed. Distinctions and contradictions are impossible in Him because only from Him have they emanated. The Supreme Personality of Godhead is the reservoir of all knowledge, all potency, all strength, opulence and influence. There is no limit to His powers. Since He is full in all transcendental attributes, nothing abominable from the material world can exist in Him. He is transcendental and spiritual, and therefore conceptions of material happiness and distress do not apply to Him.
SB 6.9.41, Translation:
O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.
SB 6.9.45, Purport:
As expressed in the prayers offered by Queen Kuntī, the Lord is akiñcana-vitta, the property of such a devotee. Those who are liberated from the bondage of conditioned life are elevated to the spiritual world, where they achieve five kinds of liberation—sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya (CC Madhya 6.266). They personally associate with the Lord in five mellows—śānta, dāsya, sakhya, vātsalya and mādhurya. These rasas are all emanations from Kṛṣṇa. As described by Viśvanātha Cakravartī Ṭhākura, the original mellow, ādi-rasa, is conjugal love. Kṛṣṇa is the origin of pure and spiritual conjugal love.
SB 6.15.8, Purport:
Actually there are two energies—material and spiritual. Both of them are ever-existing because they are emanations from the eternal truth, the Supreme Lord. Because the individual soul, the individual living entity, has desired to act in forgetfulness of his original identity since time immemorial, he is accepting different positions in material bodies and being designated according to many divisions of nationality, community, society, species and so on.
SB 6.16.23, Translation:
The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances.
SB 6.16.41, Purport:
Bhāgavata-dharma is not a concocted sectarian belief, for it entails research to find how everything is connected with Kṛṣṇa (īśāvāsyam idaṁ sarvam (ISO 1)). According to the Vedic injunctions, sarvaṁ khalv idaṁ brahma: Brahman, the Supreme, is present in everything. Bhāgavata-dharma captures this presence of the Supreme. Bhāgavata-dharma does not consider everything in the world to be false. Because everything emanates from the Supreme, nothing can be false; everything has some use in the service of the Supreme. For example, we are now dictating into a microphone and recording on a dictating machine, and thus we are finding how the machine can be connected to the Supreme Brahman. Since we are using this machine in the service of the Lord, it is Brahman. This is the meaning of sarvaṁ khalv idaṁ brahma. Everything is Brahman because everything can be used for the service of the Supreme Lord. Nothing is mithyā, false; everything is factual.
SB 6.16.51, Purport:
The categories of emanations from the nonsubstance are two—activities and forbidden activities (karma and vikarma). Karma refers to the pious life or material activities performed during the day and the mental activities of dreams at night. These are more or less desired activities. Vikarma, however, refers to illusory activities, which are something like the will-o'-the-wisp. These are activities that have no meaning. For example, modern scientists imagine that life can be produced from chemical combinations, and they are very busy trying to prove this in laboratories throughout the world, although no one in history has been able to produce the substance of life from material combinations. Such activities are called vikarma.
SB 6.16.51, Purport:
"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of the living entities, who are struggling with material nature and are sustaining the universe." The living entity tries to lord it over the material or physical elements, but both the physical elements and the spiritual spark are energies emanating from the Supreme Personality of Godhead. Therefore the Lord says, ahaṁ vai sarva-bhūtāni: "I am everything." Just as heat and light emanate from fire, these two energies—the physical elements and the living entities—emanate from the Supreme Lord. Therefore the Lord says, ahaṁ vai sarva-bhūtāni: "I expand the physical and spiritual categories."
SB 6.19.4, 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." Therefore, to take shelter of the Supreme Lord is required. Whatever a devotee needs will be supplied by the complete Supreme Personality of Godhead (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham (BG 9.22)). Therefore a pure devotee will not ask anything from the Lord. He simply offers the Lord his respectful obeisances, and the Lord is prepared to accept whatever the devotee can secure to worship Him, even patraṁ puṣpaṁ phalaṁ toyam (BG 9.26)-a leaf, flower, fruit or water. There is no need to artificially exert oneself. It is better to be plain and simple and with respectful obeisances offer to the Lord whatever one can secure. The Lord is completely able to bless the devotee with all opulences.
| Page Title: | Emanate (SB cantos 1 - 6) |
| Compiler: | Rishab, Mayapur |
| Created: | 17 of May, 2011 |
| Totals by Section: | BG=0, SB=124, CC=0, OB=0, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 124 |