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Origin of all (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

Madhudviṣa: "In the Viṣṇu Purāṇa also this truth has been established. It is stated there that Viṣṇu and His abodes all have self-illuminated spiritual existence. The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth. This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance. Removal of this ignorance means reestablishment of the eternal relationship between the worshiper and the worshipable and the consequent understanding of the difference between part-and-parcel living entities and the Supreme Personality of Godhead. One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole. In the Vedānta-sūtra as well as in the Śrīmad-Bhāgavatam, the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entity belongs to the superior nature, as will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as supreme and the energy, or nature, is accepted as the subordinate. The relationship of the living entities therefore is always to be subordinate to the Supreme Lord, as with master and the servant or the teacher and the taught. Such clear knowledge is impossible to grasp under the spell of ignorance. To drive away such ignorance, the Lord teaches the Bhagavad-gītā for enlightenment of all beings for all time." Seventeen: "That which pervades the body is indestructible. No one is able to destroy the imperishable soul."

Prabhupāda: Now, "pervades the body," that is consciousness. The soul is very small, but... Just like you take one grain of, what is called, poison? Snake poison? Arsenic? Poison called? What is called? Yes, venom poison.

Lecture on BG 2.23 -- Hyderabad, November 27, 1972:

Just like the whole material world, innumerable planets, they are existing on the sunshine. The sunshine is impersonal effulgence of the sun globe, and there are millions of planets resting on the sunshine. Everything is happening on, on account of the sunshine. Similarly the Brahman effulgence coming out, the rays coming out from the body of Kṛṣṇa, and everything is resting on that Brahman effulgence. Actually, different types of energies. Just like from the sunshine there are different types of colors, energies. That is creating this material world. Just like we can experience practically. When there is no sunshine in Western countries, when there is snow, all the leaves of the tree immediately falls down. It is called fall, the season. It remains only wood, piece of wood only. Again, when there is spring season, the sunshine is available, all at a time, they become green. So as the sunshine is working in this material world, similarly the ultimate bodily rays of the Supreme Personality of Godhead is the origin of all creation. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On account of the Brahman effulgence, millions and millions of brahmāṇḍas, or universes, are coming out.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

We have to purify our existence. That people do not know, what is impure existence and pure existence. They do not know. There is no education, there is no science. The... Because we do not, do not understand that we are living entities, we are part and parcel of God. God is eternal, so I am also eternal. God is always fresh. I am also fresh. Nityaḥ śāśvato 'yaṁ purāṇaḥ. Although Kṛṣṇa is the oldest person. Kṛṣṇa is ādi-puruṣa. He must be the oldest. But He... Nava-yauvanaṁ ca. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanam (Bs. 5.33). This is Kṛṣṇa's feature. He is the ādi-puruṣa, the oldest.

Aham ādir hi devānām (Bg 10.2). Kṛṣṇa says: "I am the origin of all the demigods, Brahmā, Viṣṇu, Maheśvara." The Brahma-saṁhitā supports it that ādyaṁ purāṇa-puruṣam. Lord Brahmā says the Lord is ādyam He's the origin. Kṛṣṇa also says: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). The Vedānta says: janmādy asya yataḥ (SB 1.1.1). Janmādy asya yataḥ, the Supreme Lord. So He's the oldest and, we, being part and parcel, we are also the oldest. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We are also nitya, and Kṛṣṇa is also nitya. We are also living entity with knowledge. Kṛṣṇa is also living entity with knowledge. Simply He's our leader. He's the Supreme. That's all. So we do not know how our existence has been polluted. That we do not know. We are just like cats and dogs. We are taking birth and dying without any knowledge. Bhūtvā bhūtvā pralīyate (BG 8.19). But this is not our position. Our position is as good as Kṛṣṇa. Kṛṣṇa is all powerful. We are minute. He is vibhu, we are aṇu. That is the difference. Otherwise, qualitatively, we are all one. So why you are under this obligation of taking birth and dying again. This is our impure existence. This is our impure existence.

Lecture on BG 7.7 -- Vrndavana, August 13, 1974:

They are not different. The other day I explained. The candle... First candle, second candle, third candle... But no candle is less powerful than the other candles. This is the conclusion. So either we say Viṣṇu or we say Kṛṣṇa or Rāma, Nṛsiṁha, Balarāma, They are all expansions of the Supreme Person Kṛṣṇa. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior authority than Me." This is the conclusion. Mattaḥ, "from Me," na anyat, "nobody else is superior." That is the conclusion of the śāstra. And Kṛṣṇa personally also says. Mattaḥ parataraṁ nānyat kiñcit. "Nobody."

There is controversy... In another place Kṛṣṇa says, aham ādir hi devānām (Bg 10.2). He is the origin of all demigods. The principal demigods are Viṣṇu and Maheśvara and... Maheśvara means Lord Śiva. And Brahmā. Brahmā, Viṣṇu, Maheśvara. So Kṛṣṇa is the origin of Brahmā, Viṣṇu, Maheśvara. They are guṇa-avatāra. For maintaining this material world... The material world is composed of three guṇas: sattva, rajas, tamas. So the director of the sattva-guṇa department is Lord Viṣṇu, and the director of the rajo-guṇa department is Lord Brahmā, and the director of the tamo-guṇa department is Lord Śiva. Origin is Kṛṣṇa. Therefore in the Śrīmad-Bhāgavatam it is concluded after describing all the incarnations of God, different incarnations, the conclusion is made, ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam: (SB 1.3.28) "All the incarnations mentioned in this chapter, they are either expansion of the Supreme Personality of Godhead or expansion of the expansion, secondary expansion." Aṁśa-kalā. Aṁśa means expansion, and kalā means expansion of the expansion. Just like a... First expansion is Balarāma, and from Balarāma, next expansion is the catur-vyūha, Saṅkarṣaṇa, Pradyumna, Vāsudeva, Pradyumna, Aniruddha, Saṅkarṣaṇa.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

And maharṣayaḥ. Maharṣayaḥ means that seven great sages. Their planet is near the Pole Star. You have seen it that like asking questions, seven stars. So these stars are different planets for different great sages. They also do not know.

So na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānām: (BG 10.2) "I am the original... I am the source of all these maharṣayaḥ, all these demigods." He's the father of everyone. Maharṣīṇāṁ ca sarvaśaḥ: "I am not only the origin of these demigods, but I am also the origin of all these great sages." That means He is the origin of this universe. In the Śrīmad-Bhāgavatam it is very nicely described how this universal form took place and how Brahmā was created and from Brahmā the ṛṣis were created, how population increased generally. These descriptions are there. So actually He is the origin. Janmādy asya yataḥ (SB 1.1.1). As it is said in the Vedānta-sūtra, everything is emanating from Him.

So He's also... According to this version, He's also origin of Paramātmā, the Supersoul. And He is also the origin of nirviśeṣa or impersonal brahma-jyotir. Because it is said, aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ (BG 10.2). Sarvaśaḥ means, "Anything that you have any conception of, of all them, I am the supreme source."

Therefore, as it is stated in the Śrīmad-Bhāgavatam, the Absolute Truth is realized in three phases, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Advayam means nonduality, one. The one supreme truth, Absolute Truth, is realized in three phases, brahmeti paramātmeti bhagavān iti śabdyate: realization of the impersonal Brahman, or the glowing effulgence, just like sunshine, then the localized Supersoul, then Bhagavān, the Supreme Personality of Godhead.

Lecture on BG 10.8 -- New York, January 6, 1967:

Iti matvā bhajante mām. One who has understood this fact, that God is the origin of all emanations... One who has understood this fact very nicely, scientifically, then, by loving God, you love everything, universe. If you think that "God is something manufactured by my imagination," then you cannot love universe or God. You have to understand the position of God. In every literature, in every scripture... Just like in your Bible it is said, "God said, 'Let there be creation.' So there was creation." So creation is the universe. So God created this universe. So if you love God, then you love the universe. That is automatically. If I say, "I love my body"—everyone loves his body—that does not mean I do not love my finger. So a God conscious person...

There is a nice example. A hunter... In Sanskrit language it is called vyādha. He was hunting in the forest and killing the animals, boar and other, deer and so many animals—hunter's business is to kill animals—so half-dead. And Nārada was passing through that road. He saw that "These half-dead animals are flapping. Who has killed them in that way, half-dead? Why not full kill?" So he went to the vyādha, hunter, that "Why you are doing this business? Better kill them altogether so that they may not suffer. It is a great sinful act." So he explained, "Oh, I do not know what is sinful or not, pious. My father has taught me this business. I am doing this." So Nārada explained him, "So it is not a very good business. You better do another business for your livelihood. Simply killing, and half-killing. Better kill them fully. That is also (not) very good." So he said, "Then I am committing sins?" And Nārada said, "Yes, you are committing sins." "Then, if I give up this business, how shall I eat, my living?"

Lecture on BG 13.5 -- Paris, August 13, 1973:

There are six changes: first of all birth, then living for some time, then producing some byproduct, then deterioration, then finish. Janma-sthiti... There are six kinds of changes. So anything material you study, these six kinds of changes are there. So this material world... How this rascal says that "It was existing"? "It was existing." Nothing was existing. Otherwise why the Brahma-sūtra says, janmādy asya yataḥ (SB 1.1.1), that "The Absolute Truth is that from whom, or from which, everything is taking birth." This is Brahma-sūtra. So "everything is taking birth" means this material world also has taken birth from that Absolute Truth. That is answered in the Bhagavad-gītā, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Kṛṣṇa says that "I am the origin of all births, everything." So the material world was not existing. This is insufficient. How you can say it is existing? Anything you see, material, it has got a date of birth. Who can deny it? Can you present anything material which was, which has no beginning? Everything has got beginning. So how you can say this material world has no beginning? This is nonsense.

Therefore hetumadbhir viniścitaiḥ. Hetu means "with reason," not like dogmatic obstinacy. You must have the beginning. Then, as soon as you, we, accept that this material world has had a beginning... The śāstra says it has beginning. Just like Brahma-sūtra, janmādy asya yataḥ (SB 1.1.1). Why it says, janmādy asya (SB 1.1.1)? Everything has beginning.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gītā.

Bhagavad-gītā is based on philosophy, this system, Kṛṣṇa-bhakti. Bhagavad-gītā means Kṛṣṇa-bhakti, devotion to Kṛṣṇa, Kṛṣṇa consciousness. That is Bhagavad-gītā. Bhagavad-gītā, the teaching is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is Bhagavad-gītā. "Always think of Me." Kṛṣṇa conscious, pure and simple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Everywhere Kṛṣṇa stressed on His personality. Aham ādir hi devānām: (BG 10.2) "I am the origin of all the devatās." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
(BG 10.8)
Everything is there.

So sarva dharmān parityajya mām ekam (BG 18.66), mām, aham, "Me." So in every verse, every chapter, Kṛṣṇa... Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta, "One who is attached to Me," āsakta-manaḥ, "mind attached to Me, that is yoga." Yogīnām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata, again mat (BG 6.47). Mad-gatenāntarātmanā, śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So everything is given stress, Kṛṣṇa. But the rascal commentators, they want to make minus Kṛṣṇa.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

Pradyumna: Translation: "The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature."

Prabhupāda: Now we can see, these are contradictory. Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. He's the origin of all senses, but He has no senses. Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. Asaktam: He has no attachment, but at the same time, sarva-bhṛc ca, He's maintainer of everyone. Nirguṇam, without any qualities. Guṇa-bhoktṛ ca, but He is the enjoyer of all qualities. So this requires elucidation, how these contradictions are adjusted. This requires knowledge.

Somebody is taking that God is without any form because here it is said, sarvendriya-varjitam, vivarjitam. Vivarjitam, specifically He has no indriyas. So if God has no indriya, then He's nirākāra. But in the previous verse Kṛṣṇa has said that, "Yes, I have got my indriyas. I can see everything, I can hear everything." So unless He has got ears and eyes to see, we cannot conceive anything that a man without any eyes can see. Is there any such idea? Or a man without having ears can hear also? We cannot conceive any such thing.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- Caracas, February 20, 1975:

So first of all, before beginning the Śrīmad-Bhāgavatam, the author is offering respectful obeisances to the Supreme Personality of Godhead. The Supreme Personality of Godhead is explained in the following four lines. The first line is janmādy asya yataḥ, means Supreme Personality of Godhead is the origin of all emanation. The human mind is inquisitive. A human being, even a child, he enquires from his father. We have got experience personally. Any intelligent boy, he enquires from the father. He is inquisitive. That is human life. He enquires, "What is this, father? What is this father?" And the father replies. So unless this enquiry is there, he is not human being. A cat and dog cannot enquire about the origin of a thing. But a human mind is developed in such a way that he enquires, he makes research to find out the original cause. Just like nowadays the scientists are enquiring about the origin of life. But unfortunately, they are finding out the original cause which is not. Just like they are trying to research out what is the origin of life. And there are many, many learned scientists. They think that the origin of life is chemical combination. So that is not the fact.

Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972:

It is the end of knowledge. Vidyā-bhāgavatāvadhi. If one wants to be educated, he has to come to the limit of Śrīmad-Bhāgavatam, and all the sublime informations are there.

Now if we take instruction of Śrīmad-Bhāgavatam, as it is indicated, every one of us should take to Kṛṣṇa consciousness. It is clearly said, śreyāṁsi tatra khalu sattva-tanoḥ, sattva-tanor nṛṇāṁ syuḥ. Lord Viṣṇu. And Viṣṇu, the original Viṣṇu, is Lord Kṛṣṇa. So if we take to Kṛṣṇa, Kṛṣṇa's shelter... Kṛṣṇa also says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So if we take shelter of Kṛṣṇa, according to the injunction of the śāstras and Vedas... Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That is stated in Bhagavad-gītā. The purpose of all Vedic Knowledge is to understand Kṛṣṇa, and as soon as we understand Kṛṣṇa, what He is, then tyaktvā dehaṁ punar janma naiti (BG 4.9), then hariṁ vinā na mṛtiṁ taranti. If we want to stop this repetition of birth, death, old age and disease, then we must take shelter of Lord Viṣṇu. And Kṛṣṇa is the origin of all viṣṇu-tattva. That means we must become Kṛṣṇa conscious. That is our highest benefit of life.

Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972:

So we have to take instruction from Kṛṣṇa to understand Kṛṣṇa. Kṛṣṇa says that "I am the supreme." You have to accept that, in the Bhāgavata. You cannot interpret in a different way: "Yes, Kṛṣṇa is supreme, all right. But..." Not like that. Take it as it is. Kṛṣṇa says ahaṁ sarvasya prabhavaḥ (BG 10.8), "I am the original source of everything." Because our inquiries, every scientist, every philosopher is trying to find out the ultimate source. That is called progressive science or philosophy. But here we get the information. Why should we take so much trouble? Kṛṣṇa says aham ādir hi devānām: (Bg 10.2) "I am the original of all demigods." Just like Brahmā. Brahmā is the first demigod within this universe, but he is not original. Original is Kṛṣṇa. Aham ādir hi devānāṁ maharṣīṇām. So He says that He is the ādi, ādi-puruṣam. Brahmā says ādi-puruṣam, the original person. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. So He's the ādi-puruṣa, He's the original source. Every Vedic literature declares, every authority declares. He comes Himself to declare, but still we are so rascal, we are finding out, making research work, "What is the ādi-puruṣa?" This is called rascaldom. Everything is there, but the rascal will simply spoil their own time and spoil others' time making research work. This is called illusion. Everything is there. Sun is there, brilliant, and one is searching sun with a lamp. What is the use of this lamp? The sun is self-effulgent, you can see. Similarly, Kṛṣṇa is self-effulgent. By śāstra, by authority, by action, everything. Why you are wasting your time? Wasting your time? Yes. What is the reason?

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

Then Caitanya Mahāprabhu pacified him. Then he cooked. He could understand that "I invited..." It was done. Then, when he was returning, I forget the name of the Purāṇa... Kūrma Purāṇa. He got evidences that Sītā-devī, when she was supposed to be kidnapped by Rāvaṇa, her a false form was kidnapped, and when Sītā-devī was tested, putting her into the fire, she entered into the fire and the māyā Sītā was burned and the original Sītā came out. So it was not possible for Rāvaṇa to touch even the lotus feet of mother Sītā. But apparently it is externally manifested that Sītā was taken away just to teach us that even Sītā-devī...

Sītā-devī is the origin of all potencies of the Supreme Personality of Godhead. Cit-śakti. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). The Supreme Personality of Godhead has got many potencies, multipotencies, and one of the potency is hlādinī-śakti, pleasure potency. That pleasure potency is Sītā, Rādhārāṇī, Lakṣmī-devī. This has been described by Svarūpa-dāmodara Gosvāmī, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau (CC Adi 1.5). These are described, that the Kṛṣṇa's pleasure potency, Rādhārāṇī, is Kṛṣṇa. But to take pleasure They became two. Ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. They became divided into two, Rādhā and Kṛṣṇa. Again, Śrī Caitanya, prakaṭam. When Kṛṣṇa came as Śrī Caitanya Mahāprabhu, the Rādhā-Kṛṣṇa combined together. Therefore the devotees of Rādhā-Kṛṣṇa or Caitanya Mahāprabhu, they worship śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. They say. This is a fact. So Lord Rāmacandra is also Kṛṣṇa. Sītā-devī is also expansion of Rādhārāṇī. They are the same tattva.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

After all, we get this human form of life, especially civilized form of life, with some idea of religion. If we do not utilize it... Religion means to understand God. That is religion. In religion, a godless religion, where there is no conception of God, that is not religion. That is called cheating religion. In the name of religion, but there is no conception of God. That is not religion.

Then here it is said that śrotavyaḥ bhagavān hariḥ. If you do not know who is Bhagavān, if you do not know who is Hari, if you do not know who is Īśvara, then what you will hear about Him? That is the problem. Those who are after God, they make God nirākāra. "There is no ākāra. There is no form." God is the origin of all forms, but the poor God has no form. Just see. This is the conclusion. He is the origin of all forms, yato vā imāni bhūtāni jāyante, from whom everything is coming out. Janmādy asya yataḥ (SB 1.1.1). Everything... We have also come from God. We are also claimed as sons of God. Kṛṣṇa says in the Bhagavad-gītā, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4). There are 8,400,000 species of life, and they have got forms. They are sons of God. So where is our experience that a son who has got a form, his father is impersonal, no form? Where you have got this experience? If the son has got form and the father is formless, how it can be? What is the reason? Where is the argument? But they are concluding like that. I am the son of my father, so my father has got a form. I have got a form. His father has got form. His father has got form. Even if we do not see the tenth generation, up to, whether it was form or formless, but it is supposed that he must have a form. So similarly, if you ultimately go to the supreme father, then how it is formless?

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

I am simply repeating Kṛṣṇa's words. That's all. So everyone can do that. Everyone can take this matter very seriously. His life will be successful. He will make others successful. It is so nice thing.

Therefore Śukadeva Gosvāmī says, tasmād sarvātmā bhagavān. You must speak about Bhagavān. You must know what is Bhagavān, that Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. There are many Bhagavāns. That's all right. Or incarnation of Bhagavān. But Bhāgavata says, ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). Particularly says that "All the incarnations are described, but at the end, the Bhāgavata points out that 'There are so many Bhagavāns.' " That's all right. Not so many. I mean not everyone. Not pantheism, not like that. Bhagavān has got innumerable incarnations. They have been described, but particularly pointing out that "Bhagavān is Kṛṣṇa." Kṛṣṇas tu bhagavān svayam. And Kṛṣṇa also says in Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "My dear Dhanañjaya, I am the Supreme. There is nobody superior to Me." Aham ādir hi devānām: (Bg 10.2) "I am the origin of all the devas." Devas means, principle devas, Brahmā, Viṣṇu, Maheśvara. So Kṛṣṇa is the origin of Brahmā, Viṣṇu, Maheśvara. And what to speak of others. Aham ādir hi devānām. And so many things there are.

Lecture on SB 2.1.5 -- Paris, June 13, 1974:

Therefore it is called martya-loka, "the universe of being slaughtered." Nobody wants. Just like the animal does not want to be slaughtered, but he is, by force, it is slaughtered. Similarly, nobody wants death, but we are forced. Even such a big man like Napoleon, he wanted to complete that arch, but he was slaughtered before his desire was fulfilled. This is material nature. You must be slaughtered before his desire was fulfilled. This is material nature. You must be slaughtered as soon as required.

Therefore it is said here that icchatā abhayam: "Anyone, if he wants fearlessness, saved from being slaughtered, then he must do this." What is that? Sarvātmā bhagavān īśvaraḥ: "The Supreme Lord who is the origin of all living entities, sarvātmā, and He is Bhagavān." Bhagavān means all-powerful, all-opulences. He can do anything and everything. That is Bhagavān. Not that imitation rascals who claim that "I am God," but he cannot do anything—not that kind of Bhagavān. Bhagavān means all-powerful. Whatever He likes, He can do. Ṣaḍ-aiśvarya-pūrṇa, full of six opulences. That is called Bhagavān.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

Then next question may be that "If all the forms are coming from Kṛṣṇa, then Kṛṣṇa also must have come from some other form." Because we see ... Suppose I have got hundred children, so I was also born by some father. No. Kṛṣṇa is not like that.

Anādi. He is not emanation from anyone. He's original. Kṛṣṇas tu bhagavān svayam. All others are emanations from Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyam (Bs. 5.33). He's the original. Ādyaṁ Purāṇa, the oldest. Then why Kṛṣṇa does not look like old man? Just like in some other religious sects they present God as very old man. But Kṛṣṇa is, although the oldest... Because He's the origin of all emanations, He must be oldest, but He's nava-yauvanaṁ ca, just like a young man, sixteen to twenty years old. That is Kṛṣṇa. Yogeśvara. Kṛṣṇa, the oldest of all, still He appears nava-yauvana. Nava-yauvana, just youthful life is beginning. That is called nava-yauvana. So according to our human society, the youthful life begins at sixteen years. So Kṛṣṇa is like that. He'll look always sixteen to twenty years old, not more than that. We have never seen Kṛṣṇa has become old. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Liṅgāni. Liṅgāni means form. So Kṛṣṇa has many forms.

Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

So every senses you can engage in Kṛṣṇa's service. Just we have got senses, ten senses, and the mind. So mind engaged in Kṛṣṇa, legs engaged for going to the temple, hands engaged for cleansing the temple, nose engaged for smelling the flower offered to Kṛṣṇa or tulasī offered to Kṛṣṇa, tongue to taste Kṛṣṇa's prasādam, hear Hare Kṛṣṇa mantra—in this way, you can engage all the senses. There is no need of education. There is no need of passing M.A., Ph.D. You practice this simple yoga system. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). Ambarīṣa Mahārāja used to do that. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. You have to talk, but don't talk nonsense. But you engage your talking about Śrīmad-Bhāgavatam, Bhagavad-gītā, vaikuṇṭha. Vaikuṇṭha means without any kuṇṭha, without any anxiety. Other talking, you will have so many anxieties because that is not vaikuṇṭha talking. But if you engage your talking on the subject matter of Kṛṣṇa... Kṛṣṇa is talking. Kṛṣṇa is not dumb, deaf and dumb, nirākāra. No. He is talking before Kṛṣṇa, aham ādir hi devānām (Bg 10.2), aham: "Here I am. I am the origin of all the devas." So Kṛṣṇa is talking like that. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). He is talking. Man-manā bhava mad-bhaktaḥ: "Just think of Me, become My devotee." He is stressing everywhere, a person, mama, "unto Me," "My," "I," the first person, everywhere. Aham ādir hi devānām. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8).

Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:

Iti nānā-yoga-caryācaraṇo bhagavān. So Bhagavān's another name is mahat-pada. Mahat-pada means whatever wonderful things are there, that is resting at His lotus feet. Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ. Samāśritā, if you take shelter of the lotus feet of the Supreme Personality of Godhead, bhagavān, kṛṣṇas tu bhagavān svayam: (SB 1.3.28) Kṛṣṇa is the origin of all manifestation of Bhagavān, Viṣṇu-tattva. Kṛṣṇa is the origin of Viṣṇu-tattva. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Viṣṇu-tattva is also originated from Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. He's the ādi-puruṣa. And Kṛṣṇa was accepted in the Bhagavad-gītā, puruṣam ādyam. Paraṁ brahma paraṁ dhāma (BG 10.12). So everything is there in Kṛṣṇa. Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ. All this manifestation of cosmic creation, that is from the mahat-tattva. That mahat-tattva is resting within the dust of the lotus feet of mahat-padaṁ puṇya-yaśo murāreḥ. So if one takes shelter of the lotus feet of Kṛṣṇa, then this bhava-samudra, the vast ocean of birth and death...

Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971:

Bhajante. Bhajante means engaged in devotional service. Why? Now, budhā bhāva-samanvitāḥ: "Because he is situated in the bhāva." What is that bhāva? That bhāva is vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). One who is always absorbed in thought, one who sees Kṛṣṇa's energy in everything, that is called bhāva. Budhā bhāva-samanvitāḥ. How that bhāva comes? When one understands clearly that Kṛṣṇa is the origin of all creation. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "Everything is emanating from Me." When one understands this fact in full knowledge, that is called bhāva. He sees everything. He doesn't see anything except Kṛṣṇa. Sthāvara-jaṅgama dekhe nā dekhe tāra mūrti. He sees the trees and the animals, or the men, sthāvara-jaṅgama, everything he sees, but he does not see the tree, but he sees in that tree Kṛṣṇa. That is bhāva-yoga.

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

Pradyumna: (leads chanting, etc.) "Translation: My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is women. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence."

Prabhupāda: Purport also.

Pradyumna: Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta (SB 7.5.5)). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 9, 1973:

I am the origin of all creation, ahaṁ sarvasya prabhavaḥ. Mattaḥ sarvaṁ pravartate, everything emanates from me. Aham ādir hi devānām (Bg 10.2), Kṛṣṇa says. Devānām, from Brahmā, devānām means beginning with Brahmā, Viṣṇu, Maheśvara, then other devas, Indra, Candra. So Kṛṣṇa says, aham ādir hi devānām. I am the ṛṣīnām, all the ṛṣis, then prakṛti. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10), under my superintendence this material world is working. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Man-manā bhava mad-bhakta mad-yājī māṁ nama... Everything Kṛṣṇa is declaring, and the rascals say Kṛṣṇa is unknown. Just see the fault. And he's explaining Bhagavad-gītā. He should have explained that Kṛṣṇa is the origin of everything, Kṛṣṇa is the Supreme Personality of Godhead, instead of his posing that Kṛṣṇa is unknown, He is black, dark. Our philosophy is, Caitanya Mahāprabhu says,

kṛṣṇa-sūrya-sama; māyā haya andhakāra

yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

Kṛṣṇa is just like sun, sūrya-sama. Māyā is andhakāra, not Kṛṣṇa is andhakāra. Because Kṛṣṇa, this Kṛṣṇa word sometimes means darkness, so Kṛṣṇa has become dark. He becomes unknown. Actually wherever there is Kṛṣṇa, there is no more darkness, there is no more ignorance.

The Nectar of Devotion -- Vrndavana, November 13, 1972:

And as soon... Just like Arjuna surrendered to Kṛṣṇa. When he saw that "The questions which have arisen in my mind, it cannot be solved by ordinary person," therefore he selected. He told Him that "I can understand, without Your Lordship, nobody can mitigate all the doubts in my mind." Tasmād guruṁ prapadyeta (SB 11.3.21). Śiṣyas te 'haṁ śādhi mām (BG 2.7). Therefore original spiritual master is Kṛṣṇa. Kṛṣṇa is original spiritual master. Tene brahma hṛdā ādi-kavaye. Kṛṣṇa first instructed Brahma, Ādi-kavi. From Brahma, we have got these Vedas, Vedic knowledge. Therefore, Kṛṣṇa is the original spiritual master. Aham evāsam agre. Before creation, Kṛṣṇa was there. Aham ādir hi devānām (Bg 10.2). Kṛṣṇa is the origin of all the devas. Devas means Brahmā, Viṣṇu, Maheśvara, then all other demigods. So, in this way, Kṛṣṇa is the original spiritual master. Just like He's the spiritual master of Arjuna. So study of Bhagavad-gītā means if you follow the footprints of Arjuna, then you are also as good as Arjuna. Not as good; I mean to say, that your knowledge is perfect. Perfect in this sense: that Arjuna accepted Kṛṣṇa as Paraṁ Brahma; you accept Kṛṣṇa as Paraṁ Brahma; then your study of Bhagavad-gītā is perfect. And if you make your so-called erudite scholarship, commentary, "It is not to Kṛṣṇa," then you are spoiled. Your life is spoiled, your study is spoiled. Sādhu-mārga-anugamanam.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967:

Satsvarūpa: Yes.

Prabhupāda: Read it.

Satsvarūpa: "I am the origin of all. From Me all proceeds. Knowing this, the wise worship Me, endowed with conviction."

Prabhupāda: You see. He's the origin of everything. Now, if somebody says, "Oh, what's the commentation there?" What is that commentation? Is there any commentation or simply translation?

Satsvarūpa: Shall I read that?

Prabhupāda: Eh?

Satsvarūpa: Read the commentation?

Prabhupāda: No, that particular verse, ahaṁ sarvasya... Is there any commentation?

Satsvarūpa: Yes, there is.

Prabhupāda: What is that?

Satsvarūpa: "The teacher speaks now as the Lord. As..."

Lecture on CC Madhya-lila 20.154-157 -- New York, December 7, 1966:

So Lord Caitanya has explained the particular features of Kṛṣṇa, and He's giving evidence from Brahma-saṁhitā and other authentic Vedic literatures. So we have concluded that Kṛṣṇa is the origin. Origin. There are many demigods, gods, and living entities, energies, millions and millions. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). There is no estimate. But He is the origin of all. Just like in your New York City there are so many manifestation of electricity, but the origin is the powerhouse, similarly, He is the origin, powerhouse. Sarvādi, sarvāṁśī. He is the whole, and everything is part. And He is always just like a young boy of sixteen years old. And His body is transcendental, spiritual, full of bliss, eternity, and He is the shelter of everything. On Him everything is resting, and sarveśvara, He is the Supreme Lord.

svayaṁ bhagavān kṛṣṇa, 'govinda' para nāma

sarvaiśvarya-pūrṇa yāṅra goloka-nitya-dhāma

Now, that Supreme Personality of Godhead, Kṛṣṇa... Kṛṣṇa is the original name of God, and Govinda is the qualitative name, transcendental qualitative. This Govinda, we have explained. Go means land, go means senses, and go means... Land, senses...

Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966:

The three Viṣṇu incarnation description is finished. Now He is trying to explain līlāvatāra, pastimes. God has got all propensities. So if He wants to fulfill some propensity, then He comes here to exhibit, to manifest that. Just like God comes here, just Rāmacandra, Lord Rāmacandra. And what was the main function of Lord Rāmacandra? He fought with Rāvaṇa, His enemy. So this is called līlā. What is that līlā, līlā pastime? When God wants to have some desire to fulfill, that "I should fight..." Sometimes you sometimes feel mock fighting with friends or with your children. Similarly, wherefrom this desire comes unless the desire is in God? Because He is the origin of all, everything. So don't you feel sometimes, mock fighting? That is enjoyment, fighting with friends, boxing. That is not fighting. That is enjoyment. Similarly, God wants to enjoy by fighting. So Vaikuṇṭha, there is no fighting because nobody can be found there enemy. Everyone is obedient servant. Therefore He comes here to find out some enemy. The two functions are served. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). He satisfies His fighting spirit; at the same time, He protects the devotees and protects that enemy also by killing him. Because when a demon is killed by the Supreme Lord, he is at once liberated. The liberation which he had to achieve after many, many births, he at once achieves. That is the advantage. So He saves the enemy and saves the devotee, and at the same time, He satisfies His fighting desire. So God is good. So any fight, that is also good. It is not that Kṛṣṇa is inducing, inciting Arjuna, fight. There is a plan, big plan. So foolish people who criticize, "Oh, Kṛṣṇa is inciting war. We are very good men, nonviolence." So this "good man" has no value. That fighting has much value. But there is a plan, good plan. So this is called pastime, līlā, līlāvatāra.

General Lectures

Lecture -- San Francisco, April 2, 1968:

If you scrutinizingly test it and try to understand this movement, then you'll feel yourself that it is wonderful. And actually it is wonderful. So... And the process is also very simple. You do not require to be highly educated or philosopher or talented or rich or poor, or black and white. Doesn't matter what you are. It is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks you'll be able to understand. This chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is transcendental vibration, sound. Sound is the origin of all creation. So this transcendental sound, if you vibrate, you will understand very quickly this philosophy of Kṛṣṇa consciousness. And there is no loss on your part. Suppose you chant Hare Kṛṣṇa; you do not lose anything. But if there is any gain, why don't you try it? We simply request you with folded hands that you kindly chant Hare Kṛṣṇa. We are simply requesting you. We're not asking you to pay us something or to suffer something or be educated or be engineer or be lawyer, then come to us. Never mind what you are. Stay in your position. Simply try to chant these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. You can try for one week. And there is no hard and fast rules. You can chant anywhere and everywhere. While walking you can chant, while driving you can chant. Nobody is going to tax, that "You are chanting. Give me this tax." It is very easy.

Pandal Lecture -- Bombay, April 10, 1971:

Aham: "I am." The Māyāvādī philosophers cannot accommodate this idea, how a person can be the cause of creation, maintenance, and annihilation. But Kṛṣṇa here says that ahaṁ kṛtsnasya. Ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7), because He is the origin of all energies. We have already understood that the whole manifestation is nothing but, I mean to say, demonstration of the different types of energies of the Supreme Lord. That is confirmed in the Vedas: parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). The Absolute Truth has varieties of energies, and they are so perfect and so perfectly working that it appears...Svābhāvikī jñāna-bala-kriyā ca. You take a flower, nice flower, how it is nicely painted, how it is symmetrically colored. But it is sprouting from the bud automatically. So we are seeing that if flower is coming out automatically... There is no such thing automatically. It is Kṛṣṇa's energy which is working there. It is Kṛṣṇa's energy. And if the energies are so perfect that we see that it is working automatically, that is because our energy is so limited. If I want to paint one nice flower, I have to arrange for so many things. I have to arrange for the colors, I have to arrange for the brush. I must have the requisite knowledge how to paint it. I have to devote some time for learning how to paint, then actually paint. So many things required. But Kṛṣṇa's energies are so perfect that it appears, svābhāvikī jñāna-bala-kriyā ca. Flowers automatically. That we have to study. And when you concentrate in that study with bhāva, then you can understand Kṛṣṇa, how He is working, how He is the original source of everything. That requires little brain.

Lecture Excerpt -- Tokyo, April 28, 1972:

"Wherefrom you have come and where you will go?" He cannot answer. He will think that "I have come from the womb of my mother. That's all." "Wherefrom you came to the womb of your mother?" "The father injected." "Where your father got you?" These answers he will give.

So this is the problem. Nobody is self-independent. Everyone is dependent on Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Everything. Aham ādir hi devānām (Bg 10.2), in Bhagavad-gītā: "I am the origin of all the demigods." The Brahmā is also demigod. Brahmā is born out of the lotus stem which is grown from the abdomen of Viṣṇu. So he has to find out the source of his birth. That is stated here. "Could not trace out the source of his lotus seat. And while thinking of creating the material..." Now, he was to create. He was born, he was given birth, just to assist Viṣṇu to create. Then he could not understand the proper direction how to create. These are the actual problems. Everyone is trying to create. The creative energy is there in every living entity because he is part and parcel of the original creator. But he cannot create independently. These rascals, they do not... They will say, "accident," "necessity..." What is that rascal? He has written book.

Lecture at the Hare Krsna Festival at La Salle Pleyel -- Paris, June 14, 1974:

Prabhupāda: (I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)

(break) ...kindly taking part in this saṅkīrtana movement. (translated into French throughout by Jyotirmayī dāsī) This saṅkīrtana movement means vibration of the transcendental sound. In the beginning of creation, sound is the origin of all creation. That is admitted in the Bible also. (aside:) Where is that paper? Yes. Read it. We are reading a passage from your Bible.

Nitāi: The Gospel according to St. John, Chapter One. "In the beginning was the word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men, and the light shineth in darkness, and the darkness comprehended it not."

Prabhupāda: Where it is? So the same thing explained in the Vedic literature. Here it is said that "In the beginning was the word, and the word was with God, and the word was God." So God being Absolute Truth, there is no difference between God, His form, His qualities, His words and everything relating to God. That is also God. Just like in the material world the name and the subject, or the substance, they are different. Just like when you are thirsty, you simply utter the word "water, water," it will not quench your thirst. But in the spiritual world, the name "God," or "Kṛṣṇa," and the Supreme Personality of Godhead, They are the same.

Philosophy Discussions

Philosophy Discussion on Sigmund Freud:

Hayagrīva: He writes, "As it is a delicate task to decide what God has Himself ordained and what derives rather from the authority of an all-powerful parliament or a supreme judicial decision, it would be an indubitable advantage to leave God out of the question altogether and to admit honestly the purely human origin of all cultural laws and instructions." In other words, man is the law-giver...

Prabhupāda: That, that means he has no clear conception of God, because God has to take power from some parliament. God does not take power from anyone. He is God. That is described in the Śrīmad-Bhāgavatam, that janmādy asya yataḥ anvayād itarataḥ ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1), that the Supreme, God, or Supreme Truth, Brahman, He knows everything. He knows everything in details. And wherefrom? Abhijñaḥ. He is, abhijñaḥ means completely in awareness. Then the question may be raised that "How He got this complete knowledge? From whom He received?" The answer is immediate, svarāṭ. Svarāṭ means independent. That is God. If one has to take knowledge from Mr. Freud, then he is not God. Anyone, if you come to that person that He is independent, parāsya śaktir vividhaiva śrūyate svābhāvikī (Cc. Madhya 13.65, purport), naturally He is all-perfect. He hasn't got to become perfect by some process or from some authority. That is God. He is all-perfect automatically. That is God. So anyone who is trying to be perfect, he is not God. One who is... That, that, that is in the history, we find in the history of life of Kṛṣṇa. When He was three-months-old child He, He could kill big giant like Pūtanā. That is automatic. Either He is child or He is a young man or He is old man, the godly power is there. The nowadays these so-called yogis, they are becoming God by meditation, but the three-months-old child in the lap of His mother, how He became God? The God is God always. He hasn't got to learn it from anyone. That is His svarāṭ, independent. So these people have no conception of God; therefore they are simply speculating and misleading persons. God is not the subject matter of speculation. We, if we want to know God, then we must know it from God Himself or a person who knows Him. That is the direction in the Bhagavad-gītā:

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: His character is transcendental character, not like the material character. Āprakṛta. It is said, just like bhakta-vatsala, He is very kind to His devotee. This kindness is, is one of His characteristic. Similarly, He has got unlimited qualities, and according to that transcendental quality He is sometimes described, but all those qualities are permanent. Whatever qualities and character we have got, they are minute manifestation of God's character, because we have got character also. That is only a minute manifestation of God's character. He is the origin of all character. That is described in the śāstras. He has got also mind, He has got also feelings, He has got also sensation, He has got senses, sense perception, sense gratification. Everything is there. That is unlimitedly, and we, being part and parcel of God, we possess in minute quantities all the God's quality. Actually our characteristics, qualities are simply atomic manifestation of God's quality. The original qualities are in God.

Hayagrīva: Jung complained that at least the philosophies and theologies of the West...

Prabhupāda: And He, He is person also.

Hayagrīva: Yes.

Prabhupāda: He is person. That is the Vedic description. He is person exactly like us, but His personality is unlimited. The same example I was giving, that I am a person so far I am concerned with this particular body, but He is a person living in every body, Super Person. And in the Bhagavad-gītā it is also said that that personality, either of God or of the individual soul, eternally existing. In the Bhagavad-gītā Kṛṣṇa says that in the past we are existing, at present we are existing, and in the future we shall continue to exist. So past, present, future. That means all the time, eternally, both of them are person. One person is unlimited, and the other person is limited. Finite and infinite. So God is person, but the unlimited qualities, unlimited characteristics, unlimited power, unlimited strength, unlimited influence, unlimited knowledge. That is God. And we are also the same—person—with little power, little influence, little knowledge, everything limited. That is the difference between two personalities. One is limited, another is unlimited, but the qualities are the same.

Philosophy Discussion on Rene Descartes:

Prabhupāda: Yes, infinite. I am, I am finite. I, as soul or as Brahman, am finite Brahman, and therefore there must be one infinite Brahman. That infinite Brahman is God, and finite Brahman is jīva, living entity. Therefore in the Vedic literature the God is accepted as the chief living being. Just like we have got in our family the father is supposedly chief man in the family, and sons and daughters, they are subordinate. These are common understanding. Similarly, God is the origin of all living entities and we are subordinate living entity, just like the father and the sons, and that is accepted by any religious sect, that God is the supreme father and we are son. That is accepted everywhere. And as the sons, children, they exist by the mercy of the father, similarly, our existence is continuing on account of mercy of the supreme father. This is reasoning.

Hayagrīva: He says, "These perfections which I am attributing to God, which are infinite, immutable, independent, all-knowing, all-powerful..."

Prabhupāda: Yes.

Hayagrīva: "...these perfections are in some fashion potentially in me...,"

Prabhupāda: Yes.

Hayagrīva: "...although they do not show themselves."

Page Title:Origin of all (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:25 of May, 2013
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=33, Con=0, Let=0
No. of Quotes:33