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ISO Mantra 16 pusann ekarse yama surya prajapatya... cited: Difference between revisions

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{{terms|"Like unto the sun, as am I"|"please remove the effulgence of Your transcendental rays"|"pusann ekarse yama surya prajapatya"|"so 'ham asmi"}}
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[[Category:Sri Isopanisad - Cited Verses]]
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<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
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<div id="ISO6_0" class="quote" parent="Sri_Isopanisad" book="OB" index="8" link="ISO 6" link_text="Sri Isopanisad 6">
<div id="ISO16_1" class="quote" parent="Sri_Isopanisad" book="OB" index="18" link="ISO 16" link_text="Sri Isopanisad 16">
<span class="link">[[Vanisource:ISO 6|Sri Isopanisad 6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He who sees systematically everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being.</p>
<span class="link">[[Vanisource:ISO 16|Sri Isopanisad 16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.</p>
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<div class="purport text"><p>This is a description of the mahā-bhāgavata, the great personality who sees everything in relation to the Supreme Personality of Godhead. The Supreme Lord's presence is realized in three stages. The kaniṣṭha-adhikārī is in the lowest stage of realization. He goes to a place of worship, such as a temple, church or mosque, according to his religious faith, and worships there according to scriptural injunctions. Devotees in this stage consider the Lord to be present at the place of worship and nowhere else. They cannot ascertain who is in what position in devotional service, nor can they tell who has realized the Supreme Lord. Such devotees follow the routine formulas and sometimes quarrel among themselves, considering one type of devotion better than another. These kaniṣṭha-adhikārīs are actually materialistic devotees who are simply trying to transcend the material boundary to reach the spiritual plane.</p>
<div class="purport text"><p>The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vṛndāvana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-saṁhitā (5.29):</p>
<p>Those who have attained the second stage of realization are called madhyama-adhikārīs. These devotees observe the distinctions between four categories of being: (1) the Supreme Lord; (2) the devotees of the Lord; (3) the innocent, who have no knowledge of the Lord; and (4) the atheists, who have no faith in the Lord and hate those in devotional service. The madhyama-adhikārī behaves differently toward these four classes of person. He adores the Lord, considering Him the object of love; he makes friends with those who are in devotional service; he tries to awaken the dormant love of God in the hearts of the innocent; and he avoids the atheists, who deride the very name of the Lord.</p>
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
<p>Above the madhyama-adhikārī is the uttama-adhikārī, who sees everything in relation to the Supreme Lord. Such a devotee does not discriminate between an atheist and a theist but sees everyone as part and parcel of God. He knows that there is no essential difference between a vastly learned brāhmaṇa and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives. He sees that the brāhmaṇa particle of the Supreme Lord has not misused his little independence given him by the Lord and that the dog particle has misused his independence and is therefore being punished by the laws of nature by being encaged in the form of a dog. Not considering the respective actions of the brāhmaṇa and the dog, the uttama-adhikārī tries to do good to both. Such a learned devotee is not misled by material bodies but is attracted by the spiritual spark within them.</p>
:lakṣāvṛteṣu surabhīr abhipālayantam
<p>Those who imitate an uttama-adhikārī by flaunting a sense of oneness or fellowship but who behave on the bodily platform are actually false philanthropists. The conception of universal brotherhood must be learned from an uttama-adhikārī and not from a foolish person who does not properly understand the individual soul or the Supreme Lord's Supersoul expansion, who dwells everywhere.</p>
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
<p>It is clearly mentioned in this sixth mantra that one should "observe," or systematically see. This means that one must follow the previous ācāryas, the perfected teachers. Anupaśyati is the exact Sanskrit word used in this connection. Anu means "to follow," and paśyati means "to observe." Thus the word anupaśyati means that one should not see things as he does with the naked eye but should follow the previous ācāryas. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the Vedas, because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.</p>
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally compiled the Vedic wisdom. The final, most perfect and sublime work by Śrīla Vyāsadeva is Śrīmad-Bhāgavatam, which is the natural commentary on the Vedānta-sūtra. There is also the Bhagavad-gītā, which was spoken by the Lord Himself and recorded by Vyāsadeva. These are the most important revealed scriptures, and any</p>
<p>"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows fulfilling all desires in abodes filled with spiritual gems and surrounded by millions of wish-fulfilling trees. He is always served with great reverence and affection by hundreds of thousands of Lakṣmīs, or goddesses of fortune."</p>
<p>commentary that contradicts the principles of the Bhagavad-gītā or Śrīmad-Bhāgavatam is unauthorized. There is complete agreement among the Upaniṣads, Vedānta-sūtra, Vedas, Bhagavad-gītā and Śrīmad-Bhāgavatam, and no one should try to reach any conclusion about the Vedas without receiving instructions from members of Vyāsadeva's disciplic succession, who believe in the Personality of Godhead and His diverse energies as they are explained in Śrī Īśopaniṣad.</p>
<p>The brahmajyoti is described in the Brahma-saṁhitā as the rays emanating from that supreme spiritual planet, Goloka Vṛndāvana, just as the sun's rays emanate from the sun globe. Until one surpasses the glare of the brahmajyoti, one cannot receive information of the land of the Lord. The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form. Limited by their poor fund of knowledge, such impersonalist thinkers cannot understand the all-blissful transcendental form of Lord Kṛṣṇa. In this prayer, therefore, Śrī Īśopaniṣad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.</p>
<p>According to the Bhagavad-gītā (18.54), only one who is already on the liberated platform (brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]])) can become an uttama-adhikārī devotee and see every living being as his own brother. This vision cannot be had by politicians, who are always after some material gain. One who imitates the symptoms of an uttama-adhikārī may serve another's outward body for the purpose of fame or material reward, but he does not serve the spirit soul. Such an imitator can have no information of the spiritual world. The uttama-adhikārī sees the spirit soul within the material body and serves him as spirit. Thus the material aspect is automatically served.</p>
<p>By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramātmā, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Śrī Īśopaniṣad. The word pūṣan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.</p>
<p>In his Bhagavat-sandarbha, Śrīla Jīva Gosvāmī states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies. The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead. O learned sages, the first syllable of the word bhagavān (bha) has two meanings: the first is 'one who fully maintains,' and the second is 'guardian.' The second syllable (ga) means 'guide,' 'leader' or 'creator.' The syllable vān indicates that every being lives in Him and that He also lives in every being. In other words, the transcendental sound bhagavān represents infinite knowledge, potency, energy, opulence, strength and influence—all without a tinge of material inebriety."</p>
<p>The Lord fully maintains His unalloyed devotees, and He guides them progressively on the path toward devotional perfection. As the leader of His devotees, He ultimately awards the desired results of devotional service by giving Himself to them. The devotees of the Lord see the Lord eye to eye by His causeless mercy; thus the Lord helps His devotees reach the supermost spiritual planet, Goloka Vṛndāvana. Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the puruṣas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.</p>
<p>The living entities are also differentiated expansions of the Lord's Self, and because some of them desire to be lords and imitate the Supreme Lord, He allows them to enter into the cosmic creation with the option to fully utilize their propensity to lord it over nature. Because of the presence of His parts and parcels, the living entities, the entire phenomenal world is stirred into action and reaction. Thus the living entities are given full facilities to lord it over material nature, but the ultimate controller is the Lord Himself in His plenary feature as Paramātmā, the Supersoul, who is one of the puruṣas.</p>
<p>Thus there is a gulf of difference between the living entity (ātmā) and the controlling Lord (Paramātmā), the soul and the Supersoul. Paramātmā is the controller, and the ātmā is the controlled; therefore they are in different categories. Because the Paramātmā fully cooperates with the ātmā, He is known as the constant companion of the living being.</p>
<p>The all-pervading feature of the Lord—which exists in all circumstances of waking and sleeping as well as in potential states and from which the jīva-śakti (living force) is generated as both conditioned and liberated souls—is known as Brahman. Since the Lord is the origin of both Paramātmā and Brahman, He is the origin of all living entities and all else that exists. One who knows this engages himself at once in the devotional service of the Lord. Such a pure and fully cognizant devotee of the Lord is fully attached to Him in heart and soul, and whenever such a devotee assembles with similar devotees, they have no engagement but the glorification of the Lord's transcendental activities. Those who are not as perfect as the pure devotees—namely, those who have realized only the Brahman or Paramātmā features of the Lord—cannot appreciate the activities of the perfect devotees. The Lord always helps the pure devotees by imparting necessary knowledge within their hearts, and thus out of His special favor He dissipates all the darkness of ignorance. The speculative philosophers and yogīs cannot imagine this, because they more or less depend on their own strength. As stated in the Kaṭha Upaniṣad (1.2.23), the Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. Śrī Īśopaniṣad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="Sri_Isopanisad_Lectures" class="sub_section" sec_index="4" parent="Lectures" text="Sri Isopanisad Lectures"><h3>Sri Isopanisad Lectures</h3>
<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="SriIsopanisadMantra1LosAngelesMay21970_0" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="6" link="Sri Isopanisad, Mantra 1 -- Los Angeles, May 2, 1970" link_text="Sri Isopanisad, Mantra 1 -- Los Angeles, May 2, 1970">
<div id="MorningWalkJanuary31976Nellore_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="2" link="Morning Walk -- January 3, 1976, Nellore" link_text="Morning Walk -- January 3, 1976, Nellore">
<span class="link">[[Vanisource:Sri Isopanisad, Mantra 1 -- Los Angeles, May 2, 1970|Sri Isopanisad, Mantra 1 -- Los Angeles, May 2, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">(Prabhupāda and devotees chant Invocation and Mantras 1-14)</p>
<span class="link">[[Vanisource:Morning Walk -- January 3, 1976, Nellore|Morning Walk -- January 3, 1976, Nellore]]: </span><div class="text"><p style="display: inline;">Acyutānanda: (break) ...the authority of a authority. We're accepting his authority, but his experience comes from his direct perception, which comes back to...</p>
:oṁ pūrṇam adaḥ pūrṇam idaṁ
<p>Prabhupāda: We don't take such authorities, who takes experience from others. We take authority who is...</p>
:pūrṇāt pūrṇam udacyate
<p>Keśavalāl Trivedi: Experienced.</p>
:pūrṇasya pūrṇam ādāya
<p>Prabhupāda: Automatically. (sic:) Parāsya bhaktir vividhaiva śruyate svabhāvikī jñāna-bala-kriyā ca. Svabhāva..., you can.... Just like if you ask me how to do something, if I say, "Yes, you do like this," svabhāvikī. I have got by nature knowledge how to do it perfectly. That is going on. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). Kṛṣṇa is dictating that "You do like this." So, you see, everything is coming perfect. From the nim seed a nim tree will come. It is so nicely made by Kṛṣṇa-bījo 'haṁ sarva-bhūtānām (Bg 7.10)—that it will come nim tree, not mango tree. The chemicals are so combined. You do not know what is there, a small seed, baṭa vṛkṣa. And a huge banyan tree will come out, not other tree. That is knowledge. He has given the whole, I mean to say, operation in a small seed. Therefore Kṛṣṇa says, bījo 'haṁ sarva-bhūtānām. There is no mistake. You simply take it and cultivate. You'll get the result.</p>
:pūrṇam evāvaśiṣyate
<p>Acyutānanda: So that principle, which makes things grow, the Īśopaniṣad says, so 'ham asmi: "I am that principle."</p>
:(Īśo Invocation)
<p>Prabhupāda: Hm?</p>
:īśāvāsyam idam sarvaṁ
<p>Acyutānanda: The Īśopaniṣad says in the ultimate śloka, so 'ham asmi: "I am that."</p>
:yat kiñca jagatyāṁ jagat
<p>Prabhupāda: Asmi means "It is my energy. It is my energy."</p>
:tena tyaktena bhuñjīthā
<p>Acyutānanda: No, it says...</p>
:mā gṛdhaḥ kasya svid dhanam
<p>Prabhupāda: If I say that "I am ISKCON," what is the wrong there? Because I have created this; therefore I say, "ISKCON means I. I am ISKCON." So what is the wrong there? It is like that. By energy of Kṛṣṇa, everything has come out. Therefore says, "I am this, I am this, I am this, I am this." Vibhūti-bhinnam. Because everything.... Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything has come from Kṛṣṇa.</p>
:kurvann eveha karmāṇi
<p>Acyutānanda: No, the Īśopaniṣad says that you are that principle. Īśopaniṣad says the principle which is lighting the sun...</p>
:jijīviṣec chataṁ samāḥ
<p>Prabhupāda: Yes, a devotee accepts.... That we accept.</p>
:evaṁ tvayi nānyatheto 'sti
<p>Acyutānanda: ...that "I am that principle. The being that is lighting the sun, I am that."</p>
:na karma lipyate nare
<p>Prabhupāda: I do not follow you.</p>
:asuryā nāma te lokā
<p>Acyutānanda: So 'ham asmi. That sixteenth...</p>
:andhena tamasāvṛtāḥ
<p>Harikeśa: "Like unto the sun, as am I."</p>
:tāṁs te pretyābhigacchanti
<p>Prabhupāda: Oh. Yes, so 'ham asmi—because I am part and parcel.</p>
:ye ke cātma-hano janāḥ
<p>Acyutānanda: No, but it says "I am that, " not that "I am part of that."</p>
:anejad ekaṁ manaso javīyo
<p>Prabhupāda: No.</p>
:nainad devā āpnuvan pūrvam arṣat
<p>Acyutānanda: "I am that." "Like unto..."</p>
:tad dhāvato 'nyān atyeti tiṣṭhat
<p>Prabhupāda: If it is said, it can be accepted, because I am qualitatively the same.</p>
:tasminn apo mātariśvā dadhāti
<p>Keśavalāl Trivedi: Quantity, much difference.</p>
:tad ejati tan naijati
:tad dūre tad v antike
:tad antar asya sarvasya
:tad u sarvasyāsya bāhyataḥ
:yas tu sarvāṇi bhūtāny
:ātmany evānupaśyati
:sarva-bhūteṣu cātmānaṁ
:tato na vijugupsate
:yasmin sarvāṇi bhūtāny
:ātmaivābhūd vijānataḥ
:tatra ko mohaḥ kaḥ śoka
:ekatvam anupaśyataḥ
:sa paryagāc chukram akāyam avraṇam
:asnāviram śuddham apāpa-viddham
:kavir manīṣī paribhūḥ svayambhūr
:yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ
:andhaṁ tamaḥ praviśanti
:ye 'vidyām upāsate
:tato bhūya iva te tamo
:ya u vidyāyām ratāḥ
:anyad evāhur vidyayā-
:nyad āhur avidyayā
:iti śuśruma dhīrāṇāṁ
:ye nas tad vicacakṣire
:vidyāṁ cāvidyāṁ ca yas
:tad vedobhayaṁ saha
:avidyayā mṛtyuṁ tīrtvā
:vidyayāmṛtam aśnute
:andhaṁ tamaḥ praviśanti
:ye 'sambhūtim upāsate
:tato bhūya iva te tamo
:ya u sambhūtyām ratāḥ
:anyad evāhuḥ sambhavād
:anyad āhur asambhavāt
:iti śuśruma dhīrāṇāṁ
:ye nas tad vicacakṣire
<p>Prabhupāda: Hare Kṛṣṇa. Read.</p>
<p>Gargamuni: Fourteen.</p>
<p>Prabhupāda: Yes.</p>
<p>Prabhupāda: Yes.</p>
<p>Gargamuni: The last sentence. "This point is confirmed by the Bhagavad-gītā in the Seventh Chapter, where parā and aparā prakṛti are discussed. The elements of nature—earth, fire, water, air, sky, mind, intelligence and ego—all belong to the inferior, or material, energy of the Lord, whereas the living being, the organic energy, is the superior energy, the parā prakṛti of the Lord. Both the prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in this universe which does not belong either to the parā or aparā prakṛti, and therefore everything is under the..."</p>
<p>Acyutānanda: No, but the direct statement...</p>
<p>Prabhupāda: "...proprietary right of the Supreme Being." So here, in the Īśopaniṣad also, the same thing is explained, that īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]).</p>
<p>Prabhupāda: I am.... If I say, "I am Indian," what is the wrong there, if I say, "I am Indian"?</p>
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<p>Acyutānanda: That is something else.</p>
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<p>Prabhupāda: Yes. Not something else.</p>
<div id="SriIsopanisadMantra6LosAngelesMay81970_1" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="12" link="Sri Isopanisad, Mantra 6 -- Los Angeles, May 8, 1970" link_text="Sri Isopanisad, Mantra 6 -- Los Angeles, May 8, 1970">
<p>Acyutānanda: But to directly accept the śruti, it says you are that same principle.</p>
<span class="link">[[Vanisource:Sri Isopanisad, Mantra 6 -- Los Angeles, May 8, 1970|Sri Isopanisad, Mantra 6 -- Los Angeles, May 8, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"A person who sees everything in relation to the Supreme Lord and sees all entities as His parts and parcels and who sees the Supreme Lord within everything never hates anything, nor any being." This is the stage of mahā-bhāgavata. In devotional service there are three stages. In the beginning it is called neophyte stage, beginners. The beginners are concentrated in the Deity worship. That is very important thing, to purify.</p>
<p>Prabhupāda: And therefore you have to learn from the guru. And if you directly take, then you remain a fool. Therefore you require a guru. That is the instruction of śruti. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). You have to learn śruti. You have to come to a guru.</p>
:arcāyām eva haraye
<p>Acyutānanda: No, but this is after that. The ultimate conclusion of that Upaniṣad, śruti, the authority, is that you are that same principle.</p>
:(pūjāṁ) yas tu śraddhayehate
<p>Prabhupāda: Yes, I am the same principle. Nityo nityānām.</p>
:na tad-bhakteṣu cānyeṣu
<p>Acyutānanda: Well, nothing can be more eternal than another eternal.</p>
:sa bhaktaḥ prākṛtaḥ smṛtaḥ
<p>Prabhupāda: Everyone is eternal.</p>
<p>Prākṛtaḥ means, from material platform, one is coming to the spiritual platform at that stage one is taught or trained to worship the Deity with great faith and devotion under regulative principle. But in the neophyte stage, na tad-bhakteṣu cānyeṣu, he, the neophyte devotee, cannot understand who is highly elevated or devotee or what is his interest with other people. He cannot discriminate. Na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ. That neophyte devotee is almost material. Then next stage is to make friendship, to love God, and to make friendship with devotees, and to be merciful to the innocent and to reject the atheist. Four classes of men. You have to offer all your love for Kṛṣṇa and you have to make friendship with the devotees of Kṛṣṇa. And those who are innocent, just preach this Hare Kṛṣṇa mantra and try to attract them to Kṛṣṇa. And another class, atheists, don't go there. Don't try there. Hopeless. Not hopeless. For a person who is not very much elevated, for him it is hopeless.</p>
<p>But when one is on the higher stage of devotional service, that system is explained here:</p>
:yas tu sarvāṇi bhūtāny
:ātmany evānupaśyati
:sarva bhūteṣu cātmānaṁ
:tato na vijugupsate
<p>He has no discrimination who is devotee, who is nondevotee, who is atheist or theist, or who is... In this way, he sees everyone, the part and parcel of the Supreme Lord. And everyone is engaged... One who is suffering, he's also engaged, because... Just like the prisoner. The prisoner, he's also serving the government—by force. Therefore one who is elevated, even those who are in abominable stage of life, the mahā-bhāgavata sees, "Oh, he's also obeying." Actually, it is obeying. The prisoners, they are obeying the government, although by force; but they're obeying. Similarly, those who are materialists, they are also obeying. Caitanya Mahāprabhu's, this philosophy, that jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). A living entity's eternally servant of Kṛṣṇa, either he admits or not admits. That doesn't matter. He's a servant. Just like any citizen is law abider or subservient to the state. He may say that "I don't care for the state," but by the police, by the military, he'll be forced to accept. So one is being forced to accept Kṛṣṇa as the master, and the other is voluntarily offering service. That is the difference. But nobody's free from the service of Kṛṣṇa. That is not possible. Therefore Caitanya Mahāprabhu's philosophy that eternal servant. Either you accept or not accept, you are servant. You are never equal or greater than God.</p>
<p>So this Kṛṣṇa consciousness movement is for that purpose, that people should be taught that "You are eternal servant of God. Don't falsely claim that you are God. You don't care for God. You have to care." Just like this Hiraṇyakaśipu. He didn't care for God, but God came and, at the time of his last moment. You see? Similarly, God is visible to atheist as death and to the theist as lover. That is the difference. Everyone sees God. Nobody can say, "I do not see God." Everyone sees God. But one sees as death, and one sees as lover. That is the difference.</p>
<p>Chant Hare Kṛṣṇa.</p>
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Latest revision as of 07:39, 17 May 2018

Expressions researched:
"Like unto the sun, as am I" |"please remove the effulgence of Your transcendental rays" |"pusann ekarse yama surya prajapatya" |"so 'ham asmi"

Notes from the compiler: VedaBase query: "Iso mantra 16" or "Iso 16" or "so 'ham asmi" or "pusann ekarse yama surya prajapatya" or "please remove the effulgence of Your transcendental rays" or "Like unto the sun, as am I"

Other Books by Srila Prabhupada

Sri Isopanisad

Sri Isopanisad 16, Translation and Purport:

O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.

The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vṛndāvana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows fulfilling all desires in abodes filled with spiritual gems and surrounded by millions of wish-fulfilling trees. He is always served with great reverence and affection by hundreds of thousands of Lakṣmīs, or goddesses of fortune."

The brahmajyoti is described in the Brahma-saṁhitā as the rays emanating from that supreme spiritual planet, Goloka Vṛndāvana, just as the sun's rays emanate from the sun globe. Until one surpasses the glare of the brahmajyoti, one cannot receive information of the land of the Lord. The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form. Limited by their poor fund of knowledge, such impersonalist thinkers cannot understand the all-blissful transcendental form of Lord Kṛṣṇa. In this prayer, therefore, Śrī Īśopaniṣad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.

By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramātmā, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Śrī Īśopaniṣad. The word pūṣan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.

In his Bhagavat-sandarbha, Śrīla Jīva Gosvāmī states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies. The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead. O learned sages, the first syllable of the word bhagavān (bha) has two meanings: the first is 'one who fully maintains,' and the second is 'guardian.' The second syllable (ga) means 'guide,' 'leader' or 'creator.' The syllable vān indicates that every being lives in Him and that He also lives in every being. In other words, the transcendental sound bhagavān represents infinite knowledge, potency, energy, opulence, strength and influence—all without a tinge of material inebriety."

The Lord fully maintains His unalloyed devotees, and He guides them progressively on the path toward devotional perfection. As the leader of His devotees, He ultimately awards the desired results of devotional service by giving Himself to them. The devotees of the Lord see the Lord eye to eye by His causeless mercy; thus the Lord helps His devotees reach the supermost spiritual planet, Goloka Vṛndāvana. Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the puruṣas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.

The living entities are also differentiated expansions of the Lord's Self, and because some of them desire to be lords and imitate the Supreme Lord, He allows them to enter into the cosmic creation with the option to fully utilize their propensity to lord it over nature. Because of the presence of His parts and parcels, the living entities, the entire phenomenal world is stirred into action and reaction. Thus the living entities are given full facilities to lord it over material nature, but the ultimate controller is the Lord Himself in His plenary feature as Paramātmā, the Supersoul, who is one of the puruṣas.

Thus there is a gulf of difference between the living entity (ātmā) and the controlling Lord (Paramātmā), the soul and the Supersoul. Paramātmā is the controller, and the ātmā is the controlled; therefore they are in different categories. Because the Paramātmā fully cooperates with the ātmā, He is known as the constant companion of the living being.

The all-pervading feature of the Lord—which exists in all circumstances of waking and sleeping as well as in potential states and from which the jīva-śakti (living force) is generated as both conditioned and liberated souls—is known as Brahman. Since the Lord is the origin of both Paramātmā and Brahman, He is the origin of all living entities and all else that exists. One who knows this engages himself at once in the devotional service of the Lord. Such a pure and fully cognizant devotee of the Lord is fully attached to Him in heart and soul, and whenever such a devotee assembles with similar devotees, they have no engagement but the glorification of the Lord's transcendental activities. Those who are not as perfect as the pure devotees—namely, those who have realized only the Brahman or Paramātmā features of the Lord—cannot appreciate the activities of the perfect devotees. The Lord always helps the pure devotees by imparting necessary knowledge within their hearts, and thus out of His special favor He dissipates all the darkness of ignorance. The speculative philosophers and yogīs cannot imagine this, because they more or less depend on their own strength. As stated in the Kaṭha Upaniṣad (1.2.23), the Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. Śrī Īśopaniṣad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti.

Conversations and Morning Walks

1976 Conversations and Morning Walks

Morning Walk -- January 3, 1976, Nellore:

Acyutānanda: (break) ...the authority of a authority. We're accepting his authority, but his experience comes from his direct perception, which comes back to...

Prabhupāda: We don't take such authorities, who takes experience from others. We take authority who is...

Keśavalāl Trivedi: Experienced.

Prabhupāda: Automatically. (sic:) Parāsya bhaktir vividhaiva śruyate svabhāvikī jñāna-bala-kriyā ca. Svabhāva..., you can.... Just like if you ask me how to do something, if I say, "Yes, you do like this," svabhāvikī. I have got by nature knowledge how to do it perfectly. That is going on. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Kṛṣṇa is dictating that "You do like this." So, you see, everything is coming perfect. From the nim seed a nim tree will come. It is so nicely made by Kṛṣṇa-bījo 'haṁ sarva-bhūtānām (Bg 7.10)—that it will come nim tree, not mango tree. The chemicals are so combined. You do not know what is there, a small seed, baṭa vṛkṣa. And a huge banyan tree will come out, not other tree. That is knowledge. He has given the whole, I mean to say, operation in a small seed. Therefore Kṛṣṇa says, bījo 'haṁ sarva-bhūtānām. There is no mistake. You simply take it and cultivate. You'll get the result.

Acyutānanda: So that principle, which makes things grow, the Īśopaniṣad says, so 'ham asmi: "I am that principle."

Prabhupāda: Hm?

Acyutānanda: The Īśopaniṣad says in the ultimate śloka, so 'ham asmi: "I am that."

Prabhupāda: Asmi means "It is my energy. It is my energy."

Acyutānanda: No, it says...

Prabhupāda: If I say that "I am ISKCON," what is the wrong there? Because I have created this; therefore I say, "ISKCON means I. I am ISKCON." So what is the wrong there? It is like that. By energy of Kṛṣṇa, everything has come out. Therefore says, "I am this, I am this, I am this, I am this." Vibhūti-bhinnam. Because everything.... Janmādy asya yataḥ (SB 1.1.1). Everything has come from Kṛṣṇa.

Acyutānanda: No, the Īśopaniṣad says that you are that principle. Īśopaniṣad says the principle which is lighting the sun...

Prabhupāda: Yes, a devotee accepts.... That we accept.

Acyutānanda: ...that "I am that principle. The being that is lighting the sun, I am that."

Prabhupāda: I do not follow you.

Acyutānanda: So 'ham asmi. That sixteenth...

Harikeśa: "Like unto the sun, as am I."

Prabhupāda: Oh. Yes, so 'ham asmi—because I am part and parcel.

Acyutānanda: No, but it says "I am that, " not that "I am part of that."

Prabhupāda: No.

Acyutānanda: "I am that." "Like unto..."

Prabhupāda: If it is said, it can be accepted, because I am qualitatively the same.

Keśavalāl Trivedi: Quantity, much difference.

Prabhupāda: Yes.

Acyutānanda: No, but the direct statement...

Prabhupāda: I am.... If I say, "I am Indian," what is the wrong there, if I say, "I am Indian"?

Acyutānanda: That is something else.

Prabhupāda: Yes. Not something else.

Acyutānanda: But to directly accept the śruti, it says you are that same principle.

Prabhupāda: And therefore you have to learn from the guru. And if you directly take, then you remain a fool. Therefore you require a guru. That is the instruction of śruti. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). You have to learn śruti. You have to come to a guru.

Acyutānanda: No, but this is after that. The ultimate conclusion of that Upaniṣad, śruti, the authority, is that you are that same principle.

Prabhupāda: Yes, I am the same principle. Nityo nityānām.

Acyutānanda: Well, nothing can be more eternal than another eternal.

Prabhupāda: Everyone is eternal.