We accept Kṛṣṇa: the Supreme Personality of Godhead. His knowledge is perfect. He knows past, present, and future. Therefore, He is teaching Arjuna, "My dear Arjuna, the spirit soul within this body is eternal." That's a fact. Just like I can understand, I was in the past, I am in present, so I must be in the future. These are three phases of time, past, present, and future. In another place, we read in this Bhagavad-gītā, na jāyate na mriyate vā kadācit. The living entity is never born; neither it dies. Na jāyate means he never takes birth. Na jāyate na mriyate, it never dies. Nityaṁ śāśvato 'yam, na hanyate hanyamāne śarīre (BG 2.20). It is eternal, śāśvata, existing forever. Na hanyate hanyamāne śarīre (BG 2.20). By annihilation of this body, the soul does not die. Because... This is also confirmed in the Upaniṣads, Vedas: nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān.
Phases (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
That... vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). This is statement in the Śrīmad-Bhāgavata: "Those who know the Absolute Truth, they know that Brahman, Paramātmā and Bhagavān, they are one. It is different phases of understanding only." Just like if you see one hill from a distant place, you will find impersonal, hazy, something cloudy. If you go still forward, then you can see it is something greenish. And if you go actually within the hill, you'll see there are so many animals, trees, men. Similarly, those who are trying to understand the Absolute from distance place or far away, they are realizing, by speculation, impersonal Brahman. Those who are still forward, yogis, they can see localized aspect. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). They can see, dhyāna avasthita, localized within himself. This is Paramātmā feature.
That means those who are too much bodily addicted, for them, this haṭha-yoga process is good, recommended. So yogi, the jñānī and the yogi and the bhakta. Bhakta means devotees, devotees, spiritual realization. The objective of spiritual goal is realized in three different phases: Brahman, Paramātmā, and Bhagavān. Brahman is impersonal conception of the Supreme. So these jñānīs, those who are proceeding through philosophical speculation and metaphysical analysis, they attain up to the impersonal Brahman. Those who are meditating by yogic process, they attain to the Paramātmā feature, or Supersoul. And those who are devotees, they attain the Supreme Personality of Godhead.
So according to Bhāgavata, Supreme Personality of Godhead is the ultimate goal. Paramātmā feature is partial representation. How it is? Just like the sun.
Inferior one is subordinate to the superior one, and inferior one is to act according to the superior one. Just like it is taught here that Kṛṣṇa is the superconsciousness; He's trying to convince Arjuna that "You act according to My direction. Because you are individual consciousness, subordinate to Me, and I am Superconsciousness." And in the last phase of Bhagavad-gītā, you'll see that He summarized, Lord Kṛṣṇa summarized, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You just surrender unto Me." This is the sum and substance of everything. So therefore the conclusion is that the individual consciousness should surrender to the supreme consciousness and act accordingly. That is the position of standing on the conscious plane. That is the position of conscious plane.
And if you want to be controlled by the civic laws, that also you can do. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmi... Mama vartmānuvartante.
But practically, Kṛṣṇa, so far those who are transcendentalists, they want to be controlled by three phases of Kṛṣṇa: Brahman, Paramātmā and Bhagavān. Those who are impersonalists, they want to be merged into the Brahman effulgence. That is also acceptance of being controlled.
Just like if you merge into the ocean... They give this example, generally. So they think that by merging, by dipping into the ocean, they become also ocean. That is not possible. You become controlled by the ocean. Suppose you dip, you dive into the ocean. Does it mean that you become ocean? You become controlled by the ocean. They are under the impression that "I am now a small drop. So if I merge into the ocean, the Brahman, then I'll become Brahman."
"Now, that Absolute Truth is known in three different phases." What is that? "Brahman, Paramātmā and Bhagavān." So a person, we have to... If we really seeking knowledge, then we have to find out a person who is tattva-darśī, who has understood the Absolute Truth. Now, the Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān.
There are certain tattva-vit, or the knower of the Absolute Truth, who understands that Absolute Truth as impersonal Brahman. And there are others, knower of the Absolute Truth, who understands the Absolute Truth as the localized Supersoul. These are called yogis. And the first-mentioned persons, they are called jñānīs. And there are other tattva-vit, or knower of the Absolute Truth, who knows the Absolute Truth as Kṛṣṇa, the Supreme Personality of Godhead. So either Brahman or Paramātmā or Kṛṣṇa the Supreme Personality of, there is no difference. The same thing, but according to the capacity of the knower, they are manifested into different phases.
You have to find out a person who is tattva-darśī, who has realized the Absolute Truth, either in Brahman conception or in Paramātmā conception or in Personality of Godhead conception because we have got different tastes. So the Paramātmā or the Supreme Absolute Truth is also manifested in three phases: Brahman, Paramātmā, Bhagavān. So anyway, either you select the impersonal Brahman conception of the Absolute Truth, either you select the localized supreme soul, Supersoul conception of the Absolute Truth, or you accept the highest, the Supreme Personality of Godhead Śrī Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). The Lord says that "This is the last phase of Absolute Truth, what I am, Kṛṣṇa."
So anyway, we have to, if we want jñāna—because the jñānamaya-yajña is recommended the highest yajña—so if we actually want jñāna, then we have to first of all find out a person who is tattva-darśī.
He is also seeker. You did not hear. The Absolute Truth is being manifested in three phases—as Paramātmā, as Bhagavān and as Brahman. Those who are after Brahman, they are called jñānīs; those who are after Paramātmā, they are called yogi; and those who are after the Personality of Godhead, they are called bhaktas. And all of them are seeking the Absolute Truth but in different phases. You understand? They are not differentiated. They are not in the material field. Either the seeker of the Brahman, either the seeker of the supreme soul, Supersoul, or the seeker of the Supreme Personality of Godhead, they are all transcendentalists. They are not in the material world. They are tattva-vit. Tattva-vit means they are in the field of transcendental transaction. But there are degrees.
The subject matter is same, but still, the subject matter of studying sunshine and subject matter of studying the sun disc and subject matter of studying what is within the sun, there are differences, although the whole subject matter is the sun. The Absolute Truth is also, in the same way, manifested in three phases: Brahman, Paramātmā and Bhagavān. So either of these three, we have to find out; then gradually we make further promotion.
Those who are in the Brahman conception... Just like Śukadeva Gosvāmī. He was in the Brahman conception, but by his further development, he became a devotee. He became a devotee. There are many instances. The Sanaka-Sanātana sages, they were in Brahman conception.
And the next verse the Absolute Truth is explained. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say, "Absolute Truth, that thing which is nondual. Nondual. And that Absolute Truth is known in three phases." What is that? Brahman, Paramātmā, and Bhagavān. There is no difference between Brahman and Paramātmā or Bhagavān, the same thing.
The same example again. Just like the sunshine, the sun disk and the sun-god within the sun disk. They are the same thing, light. But there is difference of degrees. The light and temperature which you feel in the sunshine is different from the light and temperature in the sun disk. And the light or temperature in the sun disk is different from the light and temperature of the sun-god.
And nirvāṇa, nirvāṇa, the Buddha philosophy is just above the material conditional life but on the margin of spiritual existence. That is... Nirvāṇa means void of material existence. Nirvāṇa, this impersonal conception is also nirvāṇa. Therefore Caitanya Mahāprabhu said that this impersonal philosophy is another phase of the void philosophy. Veda... Covered void philosophy. Impersonalism is covered void philosophy. They are all the same. Śaṅkara's philosophy of impersonalism and Lord Buddha's philosophy void is almost the same. Real life, real spiritual life is this Vaiṣṇava philosophy. Vaiṣṇava philosophy, to associate with the Supreme Personality of Godhead face to face. Just like we are sitting here face to face. We are talking, you are hearing. You can have this perfection. That is personal conception of spiritual perfection. Go on.
To control the senses and to purify the process of work, that is the purpose of yoga. Yoga means to purify the process of our activities and to control the senses. Śrī-bhagavān uvāca. Bhagavān. The other day we have explained who is Bhagavān. Bhagavān is the last word of the Absolute Truth. The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā, Supersoul, and ultimately, as the Supreme Personality of Godhead. Ultimately, Bhagavān, or the Supreme Absolute Truth, is person, and secondarily, He is all-pervading Supersoul, and the brahma-jyotir effulgence.
Partially understanding of God, that is also understanding, but it will again take time, because unless you fully understand what is God, you cannot go back to home, back to Godhead. That is the formula.
There are different stages or phases of understanding. That is described in the Śrīmad-Bhāgavatam: brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvam (SB 1.2.11). The Absolute Truth is that. It is one, but it is realized into different phases: as Brahman, as Paramātmā and as Bhagavān. So if you understand Brahman, that is also partial understanding. If you understand Paramātmā... Brahman is understood by the philosophical speculation, Māyāvāda philosophy, or jñāna-mārga. Then you can understand partially. Just like to understand the sunshine is partial understanding of the sun.
Therefore it is called bhagavān uvāca.
So He is teaching Arjuna bhakti-yoga. Yoga means the means by which you can contact the Supreme. That is called yoga. Another, yoga means linking. So there are many types of yoga system for linking ourself with the Supreme Absolute Truth. The Absolute Truth is realized in three phases: impersonal, localized, and personal. In the Śrīmad-Bhāgavatam it is said that the Absolute Truth is realized by different persons according to different angle of vision. Just like if you see from a distant place one mountain, you find something cloudy. If you go nearer, then you find it is something green. And if you enter actually the mountain, then you find there are so many varieties. There are trees, there are houses, there are living entities, animals, everything. The object is one, but according to the vision of the person, from length of distance, the same object is realized in different phases.
How Kṛṣṇa is truth, the Absolute Truth, although the Absolute Truth is described in three phases in the Śrīmad-Bhāgavatam... Just like vadanti tat tattva-vidas tattvam (SB 1.2.11). This tattva. Here it is said, tattvataḥ. The truth, Absolute Truth, is called tattva. So vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vid. Vid means knowledge. Vetti veda vido jñāne. One who has got complete knowledge, he is called vid, tattva-vid. So tattva-vid, they ascertain the tattva, the truth, in three ways. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). So knowledge of the truth is nondual. Absolute means nondual, no relative, absolute, advaya-jñāna. So what is that advaya-jñāna? Brahmeti paramātmeti bhagavān iti śabdyate.
So God, Kṛṣṇa, is not imperson at the ultimate end. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān. So Paramātmā is subordinate to the Supreme Person, Kṛṣṇa, and Brahman is also subordinate to the Supreme Person, Kṛṣṇa. Brahmaṇo ahaṁ pratiṣṭhā. Brahman, the impersonal Brahman feature, brahma-jyotir, that is resting on Kṛṣṇa. It is very easy to understand. We can see that the sunshine is resting on the sun globe. Sun globe is localized, but sunshine is very big. It is distributed all over the universe. But that does not mean that sunshine is more important than the sun globe. The sun globe is important, and the still more important is the sun-god.
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.
Therefore, the Vedānta-sūtra philosophy, that begins with the word athāto brahma jijñāsā. Now, this life, this human form of life, is meant for inquiring about the Absolute Truth. Athāto brahma jijñāsā. Brahma means the Absolute Truth. So, that should be the subject matter for studying in human form of life. So Bhagavad-gītā is the right book to understand about that brahma, or the Supreme Personality of Godhead, or the Absolute Truth, whatever you call. The Absolute Truth is known in three phases: Brahman, Paramātmā and Bhagavān.
Srimad-Bhagavatam Lectures
So, in this fallen age, they have manufactured so many things. But actually in the beginning, agre, in the beginning—agre means in the beginning—all the sages, they worshiped the Supreme Personality of Godhead. Oṁ namo bhagavate vāsudevāya. Bhejire munayo 'thāgre bhagavantam. There are... Absolute Truth is manifested in three phases: brahmeti paramātmeti bhagavān iti (SB 1.2.11). So Bhagavān is the last word in the Absolute Truth. So here it is said they did not worship Brahman or Paramātmā; they worshiped directly bhagavantam adhokṣajam. Adhokṣajam.
Therefore here it is said, bhejire munayaḥ athāgre bhagavantam. In this... We have already discussed that the Absolute Truth is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā, and the Supreme Person, Bhagavān. So the ultimate realization is Bhagavān, not the impersonal Brahman. That is not ultimate realization. That is partial realization. Even Paramātmā realization, that is also partial. The complete realization is Bhagavān. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no duality in the Absolute platform. That's a fact. But that does not mean that realization of Brahman is the same as realization of the Supreme Personality of Godhead. That is not the same. There is no difference, so far the spiritual identity is concerned.
Absolute Truth is one, advaita. Advaita is one. Brahmeti paramātmeti bhagavān iti śabdyate. Absolute Truth is one, but He's realized in three phases: Brahman, impersonal Brahman; localized Paramātmā; and the Supreme Personality of Godhead. They are one.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one. One who knows the Absolute Truth, he knows that Brahman, Paramātmā, Bhagavān, the same objective, but they are realized by different devotees or different knower in different features. The example is given in this connection: Just like if you see from a very distant place one hill, you'll find just like a cloud, hazy cloud. If you push forward further you'll find something green.
This is confirmed by the Upaniṣads and other Vedic literatures. But the...
Just like the same example. The sunshine and the sun planet and the presiding deity, the sun-god Vivasvān. Similarly, Absolute Truth is understood in three phases. The first understanding is impersonal Brahman, light. The second understanding is to know Him by meditation within your heart. Those who are meditators, they are expected to see the Supersoul within himself. Unless he can see the Supersoul within himself, his meditation or samādhi is imperfect or it is not finished. So the yogis, they find out, they try to find out. Not find out-try to find out the localized aspect of the Supreme Personality of Godhead within himself. And the devotees, they want to go directly to the planet where Kṛṣṇa is there and associate with Him. And the jñānīs, those who have simply come to the light... Just like the sunlight.
So if you want to understand Bhagavān... Brahman realization is possible. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). This paraṁ padam, Brahman realization... And Paramātmā realization: dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But if you want to realize the last phase of the Absolute Truth it requires bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
We existed in the past, we are existing now, and we shall continue to exist. And individual. Kṛṣṇa says, "You, Me, and all these soldiers and kings, they are all individual, and they existed as individual in the past, and we are existing now as individuals, and we shall continue to exist as individuals." So there are three phases of time: past, present, and future. So there is no question of being amalgamated at any time. They remain always individuals. And this is in the material..., either material world or spiritual world, the individuality is there. It never ceases. Nitya-yuktā upāsate. Here, we have got temporary life. Therefore we cannot be nitya-yukta. This life will be finished, and the next life we do not know what kind of life we shall have. It may be human form of life or it may be dog's form of life. You have to change this body. Tathā dehāntara-prāptiḥ (BG 2.13). Kṛṣṇa does not say that a man after death becomes a man. No. There is no guarantee. He says tathā dehāntara-prāptiḥ.
By nature, they are weak. So they require protection. And until she reaches youthhood, she is protected by the father. As soon as she reaches youthhood, she is given to a young man, her husband, to give protection. And in old age, she is protected by the elderly sons. This is the Vedic culture. They have three phases of life: childhood, youthhood, and old age. So... Because they are weak. In the Western countries, the women are given freedom like man, but that is unnatural. Unnatural. Therefore these poor souls are being exploited by the other section. It is a great deficiency of the Western sociology.
So Kṛṣṇa has got two kinds of existence: prakaṭa and aprakaṭa. Prakaṭa means when you see Kṛṣṇa personally. When Kṛṣṇa is present on this planet, everyone can see Kṛṣṇa. And actually, everyone saw. But only the devotees could understand that "Here is the Supreme Personality of Godhead." So that is called prakaṭa, "physically present." And there is another phase, which is called aprakaṭa, "not physically present." But that does not mean Kṛṣṇa is dead or God is dead. That does not mean. Prakaṭa or aprakaṭa, physically present or not present, it doesn't matter.
So now he concludes that things have deteriorated. It is not for Mahārāja Yudhiṣṭhira's fault, but the time. Just like when there is winter season, however clever you may be, you cannot check the process of nature's work. So Kali-yuga is also another phase of this material world. So he saw that things have deteriorated... Pure ca rāṣṭre ca gṛhe tathātmani. "Things have deteriorated. They are now full of these sinful activities." What is that? Lobha anṛta jihma and hiṁsa. "People are becoming too much," I mean to say, "jealous, too much diplomatic, too much untruthfulness, and so things are deteriorated, not only state-wise, family-wise, personal-wise. Everything is deteriorating." So after all, one has to retire. One has to re... So he concluded that now he should retire.
Now question may be: "Such a king, why he should retire?" That question was raised by the Naimiṣāraṇya ṛṣis about Parīkṣit Mahārāja.
Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods, in pursuit of temporary material enjoyments, are different phases of phantasmagoria. They are nicely explained in the Bhagavad-gītā also, but the Bhagavad-gītā can be understood in the association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators.
And some of them understand the Absolute Truth as localized Paramātmā. And some of them understand the Absolute Truth as the Supreme Personality of Godhead, Kṛṣṇa, or Viṣṇu. They are not different. Brahman, Paramātmā and the Supreme Personality of Godhead—they are one. They are simply different phases. It is simply angle of vision. Just like a mountain from a very distant place, you'll see just like hazy cloud. And if you come nearer, then you see something green, very high, raised, I mean to say, earth. That is one vision. But you are seeing the mountain. From the distant place you see it is hazy cloud. As you come nearer, you see something green. And if you actually enter the mountain you'll find there are so many houses, so many trees, so many animals. The vision is the same mountain. But on account of my different position, I see hazy cloud or something green or something animated. But the final stage is the varieties.
That is stated in the Bhagavad-gītā, jñānavān. The so-called learned scholars, Vedantists, so-called Vedantists... One who is actual Vedant..., knower of Vedānta, he understands the Supreme Personality of Godhead, Kṛṣṇa. Because veda means knowledge, and anta, "the late phase." Knowledge, there are different types of knowledge. Ordinary knowledge, as we are now interested for economic benefit, that is not actual knowledge. That is art of livelihood. That is not knowledge. Suppose you are a very big engineer, and another man is ordinary electric mistri. The qualification is the same: earning livelihood by some art. If there is some wrong in the electric line, I cannot repair it. I call one mistri. He knows the art. He immediately revives the electric current. So this sort of knowledge is called śilpa, śilpa-jñāna, "artistic knowledge." That is not knowledge.
So how we can become māyā, uh, Bhagavān? This is common sense. Had I been Bhagavān, then why I have become servant of māyā?
Therefore we are engaged in the service of māyā in so many phases and different names. Somebody's serving country, somebody's serving society, somebody's serving family, office, this, that, so many. This is māyā's service. Now, when we come to our senses, that "I am..., so long I was engaged in māyā's service. Now I have to engage myself in Kṛṣṇa's service," that is self-realization. That is described here that jñāna-vairāgya-yuktena. (SB 3.25.18) Jñāna-vairāgya. This is knowledge, that "I am servant of Kṛṣṇa. I am nobody's servant." This is jñāna. Because I am in illusion, I am, for nothing, without any benefit, I am serving so many... Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Kāma-lobha.
These are the instruction of Lord Kṛṣṇa to Brahmā. Sa-rahasyaṁ tad-aṅgaṁ ca. Aṅga, this bhakti-aṅga, this śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23), these are different, I mean to say, branches, or not actually branches, different phases or features of bhakti, to hear just like we are hearing and chanting. I am speaking, chanting; you are hearing. This is bhakti. Śravaṇaṁ kīrtanam. What we are chanting and hearing? Viṣṇu, not any other one. No. Viṣṇu. Viṣṇu. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. You cannot say any other demigod. No. That is material. That is material. If you try to hear about some great person or demigod, that is material. But when you hear and talk about Viṣṇu, that is bhakti. This is bhakti, different processes. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam.
That will not help you. Bhagavān says, atha te sampravakṣyāmi. Sam means samyak, in full, full knowledge, not partial. Atha te sampravakṣyāmi. Pra means prakṛṣṭa-rūpe. Vakṣyāmi. Vakṣyāmi means "I shall speak." Tattvānām. Tattvānām, tattva is one. Absolute Truth, it cannot be two; but there are different phases of understanding the Absolute Truth. Therefore here it is plural number, tattvānām. Tattva is one. That is explained in another place. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Although tattva is realized in different phases, three phases, brahmeti paramātmeti bhagavān iti śabdyate. Brahman, impersonal feature, brahmeti paramātmā. First localized feature, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham.
He has got different expansions unlimited. Although Kṛṣṇa is one, but He can expand Himself into many, many millions. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam. And each rūpam is acting in some universe. Just like at this time, here, you find darkness in Bombay, but the sun is present in all his different phases all over the world. Sun rises in the morning at, say, seven o'clock. So this seven o'clock to next seven o'clock, in the evening seven o'clock, you will find, if you immediately take information, somewhere it is seven o'clock, somewhere it is twelve o'clock, somewhere it is six o'clock, somewhere it is... All the time formula of the sun is present, although we are seeing there is no sun. Similarly, Kṛṣṇa is present throughout the whole universe in some feature. In one universe you will find Kṛṣṇa is taking birth, Janmāṣṭamī. In some universe you will see Kṛṣṇa is playing with the cowherd boys. Somewhere... In this way. Therefore it is called nitya-līlā.
"That Absolute Truth is realized... They are one, but realized in three different phases." Just like the example is given, I have given several times, that the sun, the sun globe and the sun-god. There is... Within the sun globe there is sun-god. His name is Vivasvān. As you refer to Bhagavad-gītā, in the Bhagavad-gītā you will find the predominating deity or the president of the sun globe. His name is Vivasvān. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). Kṛṣṇa says that many millions of years ago He went to the sun globe and He preached this Bhagavad-gītā to the sun-god, the president of the sun globe, Vivasvān. So there are living entities. The sun-god is the living entity. The difference is that the living entities there, the body is made of fire.
You do not know where he is going after this body. You see? He may be enjoying very nicely in this life, but he is not preparing for the next life. This life is preparation for the next life. The modern civilization does not know that every living entity is eternal; he is changing simply different phases of life. So if one is ignorant how he is changing his different phases of life, what is his next life, what he was in the past life... How one can know? One can know, śāstra-cakṣuṣāt. One can know from the scriptures, from the authorized books, as you know so many things. How you know that the moon planet or sun planet or this planet or that planet have got so many things, this or that? It is from the books. You have never gone to the moon planet, but you learn it from the books, authorized books. Simply you have to consult authorized books, you get learned yourself.
Janma karma me divyaṁ yo jānāti tattvataḥ. Tattvataḥ means truth, not superficially, ephemerally. Actually. What he gains? He gains that tyaktvā deham, after giving up this body... Because we have to give up this body, every one of us. We are giving up body every moment. So the last phase of giving up this body is called death. Kṛṣṇa says, tyaktvā deham... After giving up this body, punar janma naiti, he does not accept any more a material body. Why? Mām eti. Because he returns back to Kṛṣṇa. When you have to go to Kṛṣṇa, then you have to prepare your body, spiritual body. That is Kṛṣṇa consciousness. If your keep yourself in Kṛṣṇa consciousness, then gradually you make, you prepare your next body, spiritual body, which carries you immediately to Kṛṣṇa-loka, and you become happy and live there perpetually, blissfully.
So the guru, Śukadeva Gosvāmī, has examined Parīkṣit Mahārāja, and it appears that the king has passed one phase of examination by rejecting the process of atonement. This is intelligence. lmmediately said, "Guru, what is this?" He has rejected. Rejecting the process of atonement because it involves fruitive activities, karma. Karma. I have committed some sinful activity, then other, another karma to punish me. So here it is said by... One karma cannot be nullified by another karma. Karma means activity. They are going on, passing resolution after resolution and laws after laws, but things are in the same position. They are not changing. Therefore it cannot be checked in that way. Karmaṇā karma-nirhāra.
And according to our personal different activities, pious or impious, we have got this body. So I was person before the beginning of my this body, and after my death, I shall remain a person, and I shall accept another body. Dhīras tatra na muhyati (BG 2.13). Tathā dehāntara-prāptiḥ. So when I become imperson? Past, present, future, there are three different phases of time. So in the past I was a person, at present I am a person, and in future I shall remain a person. So where is the question of imperson?
This is spoken by Kṛṣṇa in the Bhagavad-gītā in the Second Chapter, that "My dear Arjuna, it is not that we did not exist in the past. We existed in this way, and we are existing now in the same way, and we shall exist." That means our personality is never lost. And therefore we see so many varieties of men. Each one is a person. You cannot find anyone exactly similar to the other, because everyone has got his personal propensities.
So there are two kinds of religious systems. The karmīs... Karma-kāṇḍa and jñāna-kāṇḍa. The Vedas, there are three kāṇḍas; therefore Vedas' name is trayi. Trayi means there are three different phases of activities—karma-kāṇḍa, jñāna-kāṇḍa and upāsana-kāṇḍa. That is the teaching of the Vedic literature. So when Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vrāja... (BG 18.66). Because there are two kinds of men in this world. One is karmī, and one is jñānī. Karmīs are trying to use all the money of the world and utilize it for sense gratification. They are karmīs, sarva-kāmo... They're described in the śāstra-sarva-kāmo. Akāmaḥ sarvo-kāma, mokṣa-kāma udāra-dhīḥ. So when Kṛṣṇa says that sarva-dharmān patityajya, sarva means "all." So generally, in the material world two things are going on.
That is also another thing, that God is person. Nityo nityānām. Nityānām, the so many living entities—every one is person. How God can be imperson? If God is the supreme father... If you are a person, then how your father can be imperson? So that is imperfect knowledge. When we speak of God as imperson, that is imperfect knowledge.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is presented in three different phases. One is Brahman, impersonal Brahman, another is localized Paramātmā, and another is the Supreme Personality of Godhead. So we shall discuss again. Next morning we shall...
So there are three phases of time: past, present and future. Time is eternal; I am also eternal. But because I am in the material world, the time is relatively divided into past, present and future. Relativity, the law of relativity—I have explained several times. Brahmā's past, present, future and the ant's past, present, future are not the same. Similarly, our past, present, future or the ant's past, present, future are not the same. Time is eternal, but according to the quality of the body, the past, present, future is calculated. So it is said in the Bhagavad-gītā... Kṛṣṇa says vedāhaṁ samatītāni (BG 7.26). Because Kṛṣṇa is not changing body, therefore He has no past, present, future.
That means they existed in the past and they're existing at present and they would exist also in the future. That means eternal. Eternal, we are all eternal.
But this misunderstanding is... Just like we are... Because the passing phase is this body, and the body is changing, and the final change, when you transmigrate from one body to another, it is called death. Actually, there is no death. Na jāyate na mriyate kadācit. In the Bhagavad-gītā you'll find that the living entity never is born, neither never dies. Na hanyamāne hanyate, hanyamāne śarīre. Then "I see that he is dying." Oh, that is dying not, that is his finishing his this present body. The example is given, vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Just like one person changes his dress, similarly, when this dress, the present body, is unworkable... Just like one man cannot see.
This is... And to cultivate this knowledge is called bhāgavata-dharma. So Prahlāda Mahārāja, he learned this bhāgavata-dharma when he was a baby within the womb of his mother he learned this bhāgavata-dharma. So the devotees—śravaṇaṁ kīrtanaṁ viṣṇoḥ—they are engaged with these nine different phases of bhakti.
- śravaṇaṁ kīrtanaṁ viṣṇoḥ
- smaraṇaṁ pāda-sevanam
- arcanaṁ vandanaṁ dāsyaṁ
- sakhyam ātma-nivedanam
- (SB 7.5.23)
So they are different devotees who have accepted one of them. Just like śrī-viṣṇu-śravaṇe parīkṣit. Parīkṣit Mahārāja, he simply heard, listened from Śukadeva Gosvāmī the bhāgavata-dharma. He simply heard.
From the very beginning of life, the children should be educated about bhāgavata-dharma. If they are not educated from the very beginning of life, these are the chances of forgetting. Forgetting means to be subjected to the waves of māyā. There are different phases of māyā. One is attached to the family or he's attached to the animals, one is attached to the country, society, so on, so on. The attachment of this material world, it may be in different names. But the Kṛṣṇa consciousness means detachment. Therefore they are so nicely described here by Prahlāda. The real business is detachment of this material world. So long we'll have a pinch of attachment with this material world enjoyment, there is no possibility of perfection. For that pinch of little attachment, and we have to accept a body. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4).
Śāstra cakṣuṣāt. Through the śāstras, through the Vedic knowledge, you'll find the Absolute Truth. If we actually accept that Veda means knowledge... Vetthi veda vida jñāne. Veda means knowledge, jñāna. So Veda-anta, the last, last phase of knowledge. The last phase of knowledge is the Absolute Truth. You have to go up to that. So that Absolute Truth, if you go on speculating, panthās tu koṭi-śata-vatsara-sampragamyo (Bs. 5.34), that will not be possible. Śata-vatsara-sampragamyo, by hundreds and hundreds of years, if you go on with speed... What is that speed? Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Airplane, vāyor athāpi. And what is the speed? Vāyor athāpi, panthās tu koṭi-śata-vatsara sampragamyo vāyor athāpi manaso. By the speed of air and mind. Mind is very speedy. You are sitting here, you can immediately remember ten thousand miles away, it is so speedy.
Prahlāda Mahārāja, previous verse, he said, "I am very much afraid of this material existential condition, duḥkhālayam aśāśvatam (BG 8.15). Now he's describing what is the different phases of such suffering yasmāt, on account of this material existence. When we come to this material world there are connection with so many persons. Bhūtāpta-pitṛṇām, nṛṇām. As soon as we come down from the womb of the mother, there are so many relatives, friends, bhūta-āpta, pitṛ, bhūtāpta bhūtāpta, ṛṣi, pitṛṇām nṛṇām. We become connected. But some of them are dear and some of them are not very friendly—enemies. This is the condition in the material world. Nobody can say that "I am situated in a very nice condition. Everyone is my friend. No enemy." It is not possible.
His material existence began from this point, that "Why shall I serve Kṛṣṇa? I shall remain independent." But the rascal does not know that he cannot become independent. That is not possible. But this is the beginning of material life. "Why shall I accept God? I am God." So the same thing is continuing in different phases.
So māyā manaḥ is very strong. It is very, very difficult. Therefore we have to voluntarily surrender. It takes very, very long time, balīyaḥ, but if one is intelligent, if one is fortunate, he takes immediately. That is the difference. Otherwise it will take many, many births. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Even if he is jñānavān, full knowledge of everything, scientific knowledge, physical, chemical, metaphysical, mathematical, all this knowledge, but denying God, "I am God. There is no need of God. Now we shall do everything. We are advanced in science..." This is called māyā manaḥ.
Jñāni means tattva-darśī. Tattva means Kṛṣṇa, the Absolute Truth, paraṁ tattva. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva. What is that tattva? The tattva is described in three phases: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. Tattva-jñāna is one. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So Bhagavān is Kṛṣṇa. Kṛṣṇas tu svayaṁ bhagavān. So guru, according to the capacity of the student, he teaches first about Brahman, then Paramātmā, then Bhagavān, Kṛṣṇa. So Kṛṣṇa is the ultimate knowledge of tattva-jñāna. And one who teaches this tattva-jñāna, he is guru. Otherwise he's a rascal. So therefore the first indication is that if you want to become a real human being, then you must approach a real guru and learn from him. Mold your life in that way. This is human civilization. Then, after guru... Gurvaṣṭaka we chant daily. Guru.
Nectar of Devotion Lectures
Pradyumna: " 'Rareness of Pure Devotional Service.' In the preliminary phase of spiritual life there are different kinds of austerities, penances and similar processes for attaining self-realization. However, even if an executor of these processes is without any material desire, he still cannot achieve devotional service. And aspiring by oneself alone to achieve devotional service is also not very hopeful because Kṛṣṇa does not award devotional service to merely anyone. Kṛṣṇa can easily offer a person material happiness or even liberation, but He does not agree very easily to award a person engagement in His devotional service."
Prabhupāda: This is very confidential. To attain Kṛṣṇa's service, that is not so easy. You can get liberation—if you want from Kṛṣṇa, Kṛṣṇa can give very easily—or any material opulence. But to give engagement in devotional service, that requires very sincerity. As it is stated by Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11). People, generally, go to temple and churches for mitigating some material wants. Ārto arthārthī. Jijñāsī jñānī ārto arthārthī. Generally, people go to Kṛṣṇa to mitigate some material distresses, ārto, or one who is in need of money. Just like Dhruva Mahārāja. He went to Kṛṣṇa, he went to worship Kṛṣṇa under the instruction of his mother in the forest with a desire to achieve the kingdom of his father or better, better kingdom than his father. That was his aspiration. But later on, when he actually met the Supreme Personality of Godhead, he said, "My dear Lord, I have no other aspiration. I am completely satisfied." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42).
Sri Caitanya-caritamrta Lectures
So another feature of Śrī Caitanya Mahāprabhu is described here by the author, Kavirāja Gosvāmī. In the beginning He has been described as the ultimate Absolute Truth, ṣaḍ-aiśvarya-pūrṇaḥ ya bhagavān. The Absolute Truth realized in three phases. The ultimate phase is Bhagavān. Ṣaḍ-aiśvarya-pūrṇaḥ. Bhagavān means full of six opulences. Not as nowadays there are so many Bhagavāns, they have no aiśvarya. But Bhagavān means ṣaḍ-aiśvarya-pūrṇaḥ, full opulences, six kinds of opulence. Then that Bhagavān, Supreme Personality of Godhead, has descended as incarnation, Śrī Caitanya Mahāprabhu, just to bestow the topmost understanding of loving affairs with Kṛṣṇa. Samarpayitum unnata ujjvala-rasāṁ sva-bhakti-śriyam.
One in dāsya-rasa and one in mādhurya-rasa, there is no difference. But a devotee likes to serve the Supreme Lord according to his inclination. Some wants to love Him in śānta-rasa, some wants to love Him in dāsya-rasa, someone in friendly, then paternal love, then conjugal love. So there is no difference between these different phases of loving affair, but great devotees and learned scholars, they have given their decision that the loving affairs of Kṛṣṇa in the conjugal platform between husband and wife, or above that, between lover and beloved... That is very much prominent in the Western countries, friend, boyfriend, girlfriend. In the spiritual world that platform of remaining as friend without marriage, that is considered as the highest. And whatever we see here—a perverted reflection of that loving affairs. Just like perverted reflection... It is described in the Bhagavad-gītā, ūrdhva-mūlam adho-śākha aśvatthaṁ prāhur avyayam.
Just like Lord Rāmacandra. Lord Rāmacandra, He is Supreme Personality of Godhead. Why He felt so much separation that to rescue Sītādevī He fought with Rāvaṇa? He's self-sufficient. Why He should feel separation from Sītā? This question may be raised. But actually there are different phases of loving affairs, and the separation is also one of them. The separation, feeling of separation, is one of them. We have got experience in our present life that intense love... Still there is feeling of separation. All these things are there in the spiritual world. Only perverted reflection of those spiritual feelings are manifested here in this material world. Therefore it is called perverted reflection. But everything is there, but they are not material. We should always understand that. Kṛṣṇa is perfect, Rādhārāṇī is perfect, and They are always constantly accompanied. Then why there is separation? And still, there is separation. So these are very high-grade understanding.
This creation is so easy? And maintain them, hold the creation? If you create some center of our Kṛṣṇa consciousness movement, how much strain you have to exert to maintain the standard, status quo. Similarly, there are so many universes created, maintained. And there is another phase, annihilation. That is the process of material creation. We have got experience. Anything material is created is... The beginning, there is a date, and it is maintained for sometimes, then it is annihilated. Anything you take—this body, your body, my body—it is created a certain date, and it is maintained for a certain number of years, and again it is annihilated. This is material world. Bhūtvā bhūtvā pralīyate: (BG 8.19) "It manifests sometimes and again disappears." This is called material world, and because it is never eternally sustained, therefore it is called māyā.
By this example one can understand what is Brahman, Paramātmā, and Bhagavān—tattva-vastu, the Absolute Truth. That is stated in the Śrīmad-Bhāgavatam. The Absolute Truth... (aside:) Not like that. Don't sit... Not like that. Why don't you tell him? The Absolute Truth is realized in three phases. The first realization is impersonal Brahman, the next, higher realization is the Paramātmā, antaryāmī, and the ultimate realization is the Supreme Personality of Godhead.
This is Absolute Truth in three phases.
So here the Absolute Truth, when He is realized as the Supreme Person, as Brahmā is realizing, yan-mitram... He is realizing that Kṛṣṇa, who is playing as a cowherd boy in Vṛndāvana, and He has become the most intimate friend of the residents of Vṛndāvana, headed by Nanda Mahārāja... Nanda Mahārāja was the zamindar rāja. He was vaiśya. He had 900,000's of cows, and he was the head of Vṛndāvana. All other cowherds men were his tenants or friends or family members. So Kṛṣṇa automatically became their very, very dear friend. That is the significance of the residents of Vṛndāvana. They... Their love for Kṛṣṇa was so ecstatic that they did not know anything except Kṛṣṇa. Therefore Brahmā says, aho bhāgyam aho bhāgyam: "How fortunate these residents of Vṛndāvana are that Kṛṣṇa, the Supreme Personality of Godhead, has become their friend."
Caitanya instructed Sanātana Gosvāmī about Kṛṣṇa through devotional service. This instruction is very important. You should very carefully hear and, if possible, note. This is directly the instruction. Just like the Bhagavad-gītā: the Lord Kṛṣṇa is directly instructing Arjuna. But in the Bhagavad-gītā there are many phases of instruction, fruitive action, philosophical speculation, yoga system and jñāna system, all kinds of different paths. Ultimately, of course, Lord Kṛṣṇa instructed him that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is the most confidential part. But here Lord Caitanya, He is not instructing any superfluous things. So that is the blessings of Lord Caitanya. Even what Kṛṣṇa could not give, what Kṛṣṇa could not, or Kṛṣṇa hesitated to give... Because Kṛṣṇa hesitated that "If I speak in the beginning of the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), people would not accept it."
There was no necessity of describing Bhagavad-gītā in so many phases of instruction. Because the last instruction, most confidential instruction, was that "You give up everything and just surrender unto Me." That is the actual instruction of Bhagavad-gītā, but that was not spoken in the beginning because there are many phases of human beings. They are under different stages of...
So for their different stages, karma, jñāna, yoga, so many things, they have been described. But here, Caitanya Mahāprabhu, His mercy is that He directly gives this highest instruction—what Kṛṣṇa could not give, but Kṛṣṇa Caitanya, or Kṛṣṇa in His incarnation as Lord Śrī Caitanya Mahāprabhu, He gave us. Therefore He is considered the most munificent, charitable personality, man of charity. Rūpa Gosvāmī offered his respect, that namo mahā-vadānyāya: "You are the greatest munificent personality."
So three things: first person, second person and third person. I am first person, you are second person and all others third person. So they existed individually in the past, they are existing now, and they will continue to exist like that. Then where is imperson? There are three things, three different phases, past, present and future. In all the times, if they are individual, where is imperson? Rather, Kṛṣṇa has condemned, avyaktaṁ vyaktim āpannam manyante mām abuddhayaḥ (BG 7.24). Those who are rascals, they think avyaktam, impersonal. Now He has become person. Avyaktaṁ vyaktim āpannaṁ manyante mām. Mām means individual person. Abuddhayaḥ: he has no intelligence. So how He can be imperson? So we have to take the words of Bhagavad-gītā and then we understand. Why we should be misled by these so-called interpreters?
Otherwise what is the use of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare? Then in that way I can chant anyone's name? No. This Kṛṣṇa name and Kṛṣṇa is Absolute Truth, advaya-jñāna, nonduality. Nonduality.
So vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam, brahmeti (SB 1.2.11). That Absolute Truth is manifested in three phases. What is that? Brahman. Brahman is impersonal, Brahman conception. Then Paramātmā, localized conception. Īśvaraḥ sarva-bhūtānām: (BG 18.61) "Īśvara, the Lord, is sitting in everyone's heart." This is Paramātmā conception. And Bhagavān. Bhagavān means the Supreme Personality of Godhead. So Bhagavān, Paramātmā and Brahman, they are not different. Simply according to my realization, the different names are there, according to my different realization.
Sri Isopanisad Lectures
So you have seen, you will see also pictures. So they'll enjoy simply because they are so much confident. That is spiritual life. Avaśya rakṣibe kṛṣṇa viśvāsa pālana. This strong faith, that "Any dangerous condition, Kṛṣṇa will save me," this is surrender.
There are six phases of surrender. The first thing is that we should accept which is favorable for devotional service; we shall reject anything which is unfavorable to devotional service. And the next is that to introduce oneself with the associates of the Lord. Just like Kṛṣṇa has got so many associates, you can... That will, of course... Not artificially. When you are advanced you'll understand what is your relationship with Kṛṣṇa. Then if you introduce yourself with that association, then the next stage is confidence that "Kṛṣṇa will give me protection." Actually, He is giving protection to everyone. That is a fact. But in māyā we think that we are protecting ourself, we are feeding ourself. No.
Festival Lectures
This is their philosophy. But that is not the fact. The ultimate issue of the Absolute Truth is Kṛṣṇa, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized in three phases: first of all impersonal Brahman, then localized Paramātmā, and then the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). The Absolute Truth is described as Bhagavān, and there are many expansions of Bhagavān. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam. Kṛṣṇa has expansion, millions and trillions. Just like as Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Not only He resides in everyone's heart, but in every atom also. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35) **. So Kṛṣṇa has got many expansions.
Bhaktisiddhānta Sarasvatī Ṭhākura passed away from this material world on 31st December, 1936. So almost forty years past. So there are two phases, prakaṭa and aprakaṭa, appearance and disappearance. So we have nothing to lament on account of disappearance because Kṛṣṇa and Kṛṣṇa's devotee... Not only devotees, even the nondevotees, nobody disappears. Nobody disappears because every living entity... As Kṛṣṇa is eternal... It is confirmed in the Vedic literature, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The description of the Supreme Lord is that He is also nitya, eternal, and the living entities are also eternal. But He is the chief eternal. Nityo nityānāṁ cetanaś cetanānām. So qualitatively, there is no difference between Kṛṣṇa and the living entities. And quantitatively, there is difference. What is the difference between nitya, the singular number nitya, and the plural number nitya?
So similarly, if we understand what is Absolute Truth... The Absolute Truth is already mentioned, that "We understand the Absolute Truth in three phases: first of all, impersonal Brahman; second, localized Paramātmā, Supersoul; and the ultimate, last, is the Supreme Personality of Godhead." So if you at all understand that "Supreme Personality, Godhead, is the cause of all causes. I am also one of the effects of that cause," then what is your duty? That duty is mentioned here, that ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. The speech was being delivered by Sūta Gosvāmī amongst great sages. So he is addressing, "My dear learned brāhmaṇas." All the sages, they were brāhmaṇas. So, "My dear learned brāhmaṇas," ataḥ pumbhir dvija-śreṣṭhā
Initiation Lectures
And the next initiation is this dvijatvam. Dvijatvam means twice-born. Twice-born one becomes immediately when he approaches a spiritual master, but the sacred thread is offered as the symbol that he has a spiritual master. Just like there is some phase, there is some degree. So this sacred thread is offered after one year. One who has followed strictly the rules and regulation and chanted sixteen rounds Hare Kṛṣṇa at least, so he is given the second chance. The third chance is to offer renunciation. If he wants to completely in the service of the Lord, there is sannyāsa. Just like the other day we were discussing, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī (BG 6.1).
The Absolute Truth is realized in three phases. First impersonal Brahman realization, the localized Paramātmā realization, and then the last word is to realize the Supreme Personality of Godhead. And that is also confirmed in the Bhagavad-gītā.
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā su-durlabhaḥ
- (BG 7.19)
One who has accepted that Vāsudeva, the Supreme Personality of Godhead Kṛṣṇa... Kṛṣṇa is Vāsudeva. So mahātmā, he is the greatest soul.
Our present conditional state is like this. Śarīra avidyā-jāl, we are packed up in the network of this material body. It is just like a fish is caught within a net. Similarly, we are caught up by this network of this material body. Not only this body—we are changing this net in various phases of life. There are 8,400,000's of holes of this network. This is a network of ignorance, avidyā-jāl. Avidyā means ignorance. Śarīra avidyā-jāl jaḍendriya tāhe kāl. And this network, my imprisonment within this network of ignorance, is being continued on account of these dangerous senses. Sense enjoyment. So out of these dangerous senses, Bhaktivinoda Ṭhākura says, the tongue is the most dangerous. Tongue is the most dangerous. The tongue... If we cannot control the tongue, then the tongue will oblige me to take different types of body, one after another.
Wedding Ceremonies
That should be the aim. As you will try to go back to Godhead in this life, similarly, you shall take charge of your children that he can also go in this life back to Godhead. The mother's and father's duty should be that "This child is born out of my womb, and this is the last phase of his life, to come into this womb of any animal or man—no more material body." That should be the responsibility of father and mother. That is the direction of Bhāgavata.
So my dear children, boys and girls, I request you that live happily. There is no restriction. We don't restrict eating, sleeping, or mating, or defending. But do it in relationship with Kṛṣṇa, pure life, and be happy in this life and next life.
Thank you very much. Now come forward. I shall begin our... Where is your father and mother?
General Lectures
The Bhagavad-gītā is the preliminary study of the Śrīmad-Bhāgavatam to understand the constitutional position of the Supreme Lord, or the Absolute Truth. The Absolute Truth is realized in three phases of understanding, namely as Brahman, or the impersonal universal soul; Paramātmā, or the localized universal soul; and at the end as the Supreme Personality of Godhead. An individual soul is understood in three aspects, namely first in the consciousness pervading all over the body, then as the spirit soul within the heart, and ultimately exhibited as a person. Similarly, the Absolute Truth is first realized as impersonal Brahman, then as localized Supersoul, Paramātmā, and at the end as the Supreme Personality of Godhead, Kṛṣṇa.
So this Kṛṣṇa consciousness movement is to give life to the dead society of human being. They are now dead, crazy dead. So our request is that you take full advantage of this Kṛṣṇa consciousness movement. Your life will be happy. You'll find a new phase of existence, happiness, fullness. That is sure. And the method is very simple. We don't ask you... Just like as soon as I enter, all of you join in chanting Hare Kṛṣṇa. It is very easy thing. Even a child can join. And simply by chanting, you'll be purified, simply by chanting. You haven't got to make any exercise, keeping your head down or this or that. No. Simple method: chanting this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So this is our propaganda. We don't charge anything. We don't say that "I sell one mantra.
This is the modern way of civilization. They take account of the small portion of our life. Just like in the cinema film spool, there are hundreds and thousands of pictures, and that makes one complete picture. Similarly, we are passing through the different phases of life. So out of many thousands of pictures within the film spool, if I simply take care of one picture, that is not very intelligent. That is foolishness. If we take, "Oh, this picture is very nice," that's all—no. So we are passing through many phases of life, different dresses. Vāsāṁsi. Bhagavad-gītā says, vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Just like I am putting on this dress. If it is dirty or if it is very old, then I change; I accept another dress. Similarly, this body is also like that. When it is dirty or when it is old enough, not to be used, then we change to another body, and this body we leave. This is the whole instruction of all Vedic literature.
Human being, in any part of the world, it doesn't matter, even uncivilized, there is an inquisitiveness to search out what is the Absolute Truth.
So this Absolute Truth is in three varieties, understood. Absolute Truth is one. Just like the same example: the sun is one, but the study of the sun are in three phases. First of all, you have to study the sunlight. The heat, the illumination, the molecules, the illuminating particles... There are so many things you can study in the sunshine. Those who are scientists, who are physicists, they can study the sunshine. But this sunshine study is not final study about sun. Then the next question is, "What is the sun globe?" If you have got power, if you have got capacity to manufacture some machine... Just like you are trying to go to the moon planet. Similarly, if you can have some capacity to enter into the sun planet, then you study what is the sun planet. And then again, further if you study, then what are the living entities in the sun planet?
Still, the temperature is so high. You see. And it is the estimation that so many millions of miles, if we go nearer to the sun, immediately we shall be burned into ashes, the temperature is so high. Therefore it is said, aśeṣa-tejāḥ. Aśeṣa-tejāḥ. So in this way, if you simply study this sun... There are three phases: the sunlight, or sunshine; the sun globe; and then the living entities who are in the sun planet. There are living entities. Because it is impossible to go... You cannot go even near the sunlight, sunshi..., globe. You cannot go even to the moon planet.
It is almost impossible. You cannot understand even a planet, and what to speak of the Supreme. Therefore in the Śrīmad-Bhāgavatam it is said that vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say that the Absolute Truth is realized in three phases. But they're nondual. How nondual? Just like even if you study the sunshine, it is not different from the sun, because the same quality is there. The temperature and the illumination, two main qualities, in the sunshine you'll find. And in the same way, if you study the sun globe, you'll find the same quality: light, illumination, and temperature. And if you go further, if you study the living entity, you'll find the same thing: temperature and light. But there is difference still, varieties. You cannot say... When the sunlight enters within your room through the window, you cannot say, "I have got the sun now. Sun is within my room." That is nonsense. No.
So much you can say, but if you think that because the sunlight is within the room... Sunlight within your room? Sunlight, if it comes a few millions miles nearer this planet, it will be finished. What about your room? The temperature is so high.
Therefore the Absolute Truth are realized in three phases: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Śabdyate means we receive from the Vedic literatures. Śabda-brahma, śabdyate. By sound vibration, by transcendental sound transmission, we understand that the Absolute Truth is realized in three phases. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So what is the difference between Brahman, Paramātmā, and Bhagavān? That difference is just like the same. If you study, if you become satisfied, "Now I am in the light, sunshine; finished my business," that is Brahman realization. But that is not final.
And when it is too old, when it is not useful any more, you have to change another body, that is called death. So dhīras tatra na muhyati. One who is intelligent, one who is in the knowledge, he is not bewildered. He sees that every second, every moment, the body is changing, and the last phase of change is called death.
So these answers are there in the Bhagavad-gītā. The problems of life is that how to stop these changes of body. Because it has been spoken that that thing which is not changing, unchangeable, that is soul and eternal. Avināśi tu tad viddhi. That is eternal. Now, if there is any possibility of getting eternal body also? Yes, there is possibility. That is answered in the Bhagavad-gītā, how you can get eternal, blissful, all-knowledge body, sac-cid-ānanda-vigraha (Bs. 5.1).
Just like we have got different types of body in this life. I was a child, I was a boy, I was a young man, I..., I was a something else. Now I have got this old body. So as I am existing after changing so many different phases of body, therefore the conclusion should be that after annihilation of this body, I shall exist, and, which is confirmed in the Bhagavad-gītā: na hanyate hanyamāne śarīre (BG 2.20). Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre. After destruction of this body, actually we are not going to die. Our subtle body—the mind, intelligence and ego—that is, that is working. As it, the subtle body, works during my sleeping position, similarly, this body may be, gross body may be annihilated, but my subtle body carries me to another gross body as I desire. Kṛṣṇa, or the Supreme Lord, is very kind.
So Bhagavān means the Supreme Personality of Godhead. Absolute Truth is realized in three phases: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth can be realized in the beginning as impersonal Brahman, which is the objective of the jñānīs, and next, Paramātmā, which is the objective of the yogis, and at last, the last word in the absolute understanding is person, the Supreme Personality of Godhead. Ultimate issue is the Supreme Personality of Godhead, just like we understand that in the sun globe there is the Supreme Person or the sūrya-nārāyaṇa, or the chief person within the sun planet. His name is also given in the Bhagavad-gītā-Vivasvān. The Lord says in the Fourth Chapter, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "I first of all explained this science, this yoga system of Bhagavad-gītā, to Vivasvān, the sun-god."
Philosophy Discussions
Prabhupāda: So we say that any empire will come, and fail. Without studying history. Because godless empire will never exist.
Śyāmasundara: He says that each state represents some phase of the absolute truth, that it expresses itself in the temporal events or the march of time.
Prabhupāda: We accept that without historical reference, we say unless one state or king is representative of God, that is not state. That is a group, that is not state. Just like even in aboriginals, they have also group. They have also group. That is not state. I think there must be some distinction...
Devotee: Tribe.
Prabhupāda: Yes, tribe and state.
Prabhupāda: Yes, tribe and state.
Śyāmasundara: He says that the dominant nation in any epoch represents the dominant phase of the absolute idea during that time. Just like now America is the dominant nation in the world so that the dominant phase of the truth is being expressed through America.
Prabhupāda: Therefore Mr. Nixon supported Pakistan. (laughter) Everyone knew, all other nations knew that this Pakistan is creating havoc, genocide, they're killing innocent men in Bangladesh, and Nixon, Mr. Nixon publicly supported. And still he is angry about India because India is the richest country. He has withdrawn all help. So he is supporter of mischievous activities.
Śyāmasundara: He says that religion unfolds in three phases. In the first phase, or natural religions, they worship objects of nature like the thunderbolt, trees. Then as men become more advanced, they begin to think of God as localized, like the Jewish religion, perhaps God is somewhere, as one thing. Then highest religion, he says, is Christianity because it gives us a clear idea of God, His son, and the Holy Ghost. He says that Christian religion is the perfect religion.
Prabhupāda: Why perfect? God has only one son? Is that perfect? God is unlimited, and He is limited to one son? Why He should be limited to one son?
Śyāmasundara: He says that this son represents nature and the objective world, because it is God incarnate; we can see Him, we know what He looks like...
Prabhupāda: Then he believes in incarnation? So, when there is son incarnation and God incarnation, which is better? Incarnation, He incarnates as son and He incarnates Himself.
Prabhupāda: Yes, but spirit is, according to our philosophy, the spirit is realized in three phases, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The supreme spirit is realized in three phases. An example is given, just like you see from a distant place the mountain, you see just like a hazy cloud. You go forward, you will see something, substance, green, and if you enter it you'll see so many trees, so many animals. So you are seeing the same object but according to your understanding, somebody is saying, "Oh, it is a cloud." Somebody is saying, "It is some green (indistinct)," and somebody is saying, "No, it is very nice place." It is a question of where he is standing, to understand God. So those who are standing in distant place, for them imperson. Just like we are seeing the sunshine imperson, and the sun globe localized, and if you have got capacity to enter into the sun globe, you'll see sun god. Similarly, God is realized in three capacities, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).
Devotee: The different kinds of bodies, they're just different phases of the illusion, because the real, spiritual body is always the same, it's not changing.
Prabhupāda: Yes. This is called sanātana, eternal.
Atreya Ṛṣi: But Prabhupāda, the process of realization, the process of reaching up to perfection, is the only creative process.
Prabhupāda: (break) You are creating disturbance, I say, "Get out." (indistinct)
Śyāmasundara: He says that the world is a machine for the making of gods. The world...
Prabhupāda: Another nonsense. Another nonsense. (indistinct) Uncover it. (Sanskrit). A rascal is beautiful so long as he does not speak. If he remains silent, then he looks very beautiful. But as soon as he speaks nonsense, then it is (indistinct).
Prabhupāda: Clarification... It is supported by the greatest authority, Kṛṣṇa. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). He says that, the greatest authority, God Himself, He says that as the body's changing in different phases of my life, similarly, ultimately, at the end, this body is left and another body is accepted. That is scientific. It is not our bogus proposition. It is supported by the whole Vedic knowledge and especially by Kṛṣṇa, and who can be greater authority than Kṛṣṇa? That will be scientific. Just like modern science: if somebody proves some theory and it is accepted by the scientific world, then it is accepted as scientific; similarly, our proposition is accepted by Kṛṣṇa, the greatest scientist; therefore it is fact. But you have no support by the scientists, what you say; therefore your proposition is nonsense. My proposition is accepted by the greatest scientist.
Prabhupāda: But the true knowledge, that ultimately Brahman is the ultimate cause. So Brahman has got different energies, and the multiple energies, they are combined together, and they manifest in different phases. Therefore Brahman is the cause of all causes. That is the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). Brahman means wherefrom everything is emanating.
Śyāmasundara: But this statement, "Everything is Brahman," that seems to me devoid of sensory fact, of sense content. Therefore he says it is nonsensical, because I cannot experience it as a sensory experience. How does that have sense content, that statement?
Prabhupāda: That means whatever does not come through his senses, that is not true.
Prabhupāda: Yes. That, that personality understanding is the perfect understanding. The Absolute Truth, as it is given in the Śrīmad-Bhāgavatam, is realized in three phases: impersonal Brahman, Paramātmā, and Bhagavān. Bhagavān is person. So to..., when one comes to Bhagavān understanding, that is the highest perfection. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) after many, many births of cultivating knowledge, one actually is wise, he surrenders to Kṛṣṇa. That is the perfection.
Śyāmasundara: He says that this is..., because of this spiritual personality that he can know and love God.
Prabhupāda: And He says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior authority than Me." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the origin of everything. Everything emanates from Me." And the Vedānta-sūtra confirms, "The Absolute Truth is that from which everything comes," janmādy asya yataḥ (SB 1.1.1). So the Absolute Truth is person, and Arjuna, when he understood Bhagavad-gītā, he addressed Kṛṣṇa, paraṁ brahma. That is Absolute Truth. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So really understanding Absolute Truth means to understand His personal feature. He has got three features: impersonal feature, localized feature and personal feature. So brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). All of them are the same truth, spiritual truth, but different phases or different features. The example is given, just like you see one mountain from a very distant place, very distant place, you see the hazy something like cloud.
| Page Title: | Phases (Lectures) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 21 of Apr, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=87, Con=0, Let=0 |
| No. of Quotes: | 87 |