BG 09.07 sarva-bhutani kaunteya... cited

Expressions researched:
"kalpa-ksaye punas tani" |"kalpadau visrjamy aham" |"prakrtim yanti mamikam" |"sarva-bhutani kaunteya"

BG Chapters 7 - 12

BG 9.7, Translation and Purport:

O son of Kuntī, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again.

The creation, maintenance and annihilation of this material cosmic manifestation are completely dependent on the supreme will of the Personality of Godhead. "At the end of the millennium" means at the death of Brahmā. Brahmā lives for one hundred years, and his one day is calculated at 4,300,000,000 of our earthly years. His night is of the same duration. His month consists of thirty such days and nights, and his year of twelve months. After one hundred such years, when Brahmā dies, the devastation or annihilation takes place; this means that the energy manifested by the Supreme Lord is again wound up in Himself. Then again, when there is a need to manifest the cosmic world, it is done by His will. Bahu syām: "Although I am one, I shall become many." This is the Vedic aphorism (Chāndogya Upaniṣad 6.2.3). He expands Himself in this material energy, and the whole cosmic manifestation again takes place.

SB Canto 1

SB 1.10.22, Purport:

The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. But the nitya-baddha, or eternally conditioned souls, are entrusted to His external energy, māyā, for rectification of their rebellious attitude toward the Supreme Father. Nitya-baddhas are eternally forgetful of their relation with the Lord as parts and parcels. They are bewildered by the illusory energy as products of matter, and thus they are very busy in making plans in the material world for becoming happy. They go on merrily with plans, but by the will of the Lord both the planmakers and the plans are annihilated at the end of a certain period, as above mentioned. This is confirmed in the Bhagavad-gītā as follows: "O son of Kuntī, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy." (BG 9.7)

SB Canto 2

SB 2.1.39, Purport:

The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gītā (9.7) as follows:

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

"O son of Kuntī, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency, I again create."

The human life, however, is an opportunity to get out of this repetition of creation and annihilation. It is a means whereby one may escape the Lord's external potency and enter into His internal potency.

SB 2.6.39, Purport:

So this Mahā-viṣṇu is the first incarnation in the creation, and from Him all the universes are generated and all material manifestations are produced, one after another. The Causal Ocean is created by the Lord as the mahat-tattva, as a cloud in the spiritual sky, and is only a part of His different manifestations. The spiritual sky is an expansion of His personal rays, and He is the mahat-tattva cloud also. He lies down and generates the universes by His breathing, and again, by entering into each universe as Garbhodakaśāyī Viṣṇu, He creates Brahmā, Śiva and many other demigods for maintenance of the universe and again absorbs the whole thing into His person as confirmed in the Bhagavad-gītā (9.7):

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

"O son of Kuntī, when the kalpa, or the duration of the life of Brahmā, is ended, then all the created manifestations enter into My prakṛti, or energy, and again, when I desire, the same creation takes place by My personal energy."

The conclusion is that these are all but displays of the Lord's inconceivable personal energies, of which no one can have any full information. This point we have already discussed.

SB 2.10.13, Purport:

In the Bhagavad-gītā (9.7-8) the creation and annihilation of the material world are stated as follows:

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

prakṛtiṁ svām avaṣṭabhya

visṛjāmi punaḥ punaḥ

bhūta-grāmam imaṁ kṛtsnam

avaśaṁ prakṛter vaśāt

"At the end of each millennium the creative forces, namely the material nature and the living entities who struggle in the material nature, all merge together into the transcendental body of the Lord, and again when the Lord desires to manifest them, all of them are again displayed by the Lord.

"Therefore the material nature is working under the control of the Lord. All of them, under the agency of material nature and under the control of the Lord, are thus repeatedly created and annihilated by the will of the Lord."

As such, before the creation or manifestation of the material cosmic world, the Lord exists as total energy (mahā-samaṣṭi), and thus desiring Himself to be diffused to many, He expands Himself further into multitotal energy (samaṣṭi). From the multitotal energy He further expands Himself into individuals in three dimensions, namely adhyātmic, adhidaivic and adhibhautic, as explained before (vyaṣṭi). As such, the whole creation and the creative energies are nondifferent and different simultaneously. Because everything is an emanation from Him (the Mahā-viṣṇu or Mahā-samaṣṭi), nothing of the cosmic energies is different from Him; but all such expanded energies have specific functions and display as designed by the Lord, and therefore they are simultaneously different from the Lord. The living entities are also similar energy (marginal potency) of the Lord, and thus they are simultaneously one with and different from Him.

SB Canto 3

SB 3.5.23, Purport:

The Personality of Godhead is described herein as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays. This existence of the Lord before the creation is confirmed by the śrutis: vāsudevo vā idaṁ agra āsīt na brahmā na ca śaṅkaraḥ, eko vai nārāyaṇa āsīn na brahmā neśānāḥ. Because everything that be is an emanation from the Personality of Godhead, He always exists alone without a second. He can so exist because He is all-perfect and omnipotent. Everything other than Him, including His plenary expansions, the viṣṇu-tattvas, is His part and parcel. Before the creation there were no Kāraṇārṇavaśāyī or Garbhodakaśāyī or Kṣīrodakaśāyī Viṣṇus, or was there Brahmā nor Śaṅkara. The Viṣṇu plenary expansion and the living entities beginning from Brahmā are separated parts and parcels. Although the spiritual existence was there with the Lord, the material existence was dormant in Him. By His will only is the material manifestation done and undone. The diversity of the Vaikuṇṭhaloka is one with the Lord, just as the diversity of soldiers is one with and the same as the king. As explained in Bhagavad-gītā (9.7), the material creation takes place at intervals by the will of the Lord, and in the periods between dissolution and creation, the living entities and the material energy remain dormant in Him.

SB Canto 6

SB 6.9.26-27, Purport:

In this verse, the Supreme Personality of Godhead, Viṣṇu, is ascertained to be the original cause of creation. Śrīdhara Svāmī, in his commentary Bhāvārtha-dīpikā, replies to the idea that prakṛti and puruṣa are the causes of the cosmic manifestation. As stated herein, paraṁ pradhānaṁ puruṣaṁ viśvam anyam: "He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form (virāṭ rūpa)." The word prakṛti, which is used to indicate the source of generation, refers to the material energy of the Supreme Lord, and the word puruṣa refers to the living entities, who are the superior energy of the Lord. Both the prakṛti and puruṣa ultimately enter the Supreme Lord, as stated in Bhagavad-gītā (prakṛtiṁ yānti māmikām).

Although prakṛti and puruṣa superficially appear to be the causes of the material manifestation, both are emanations of different energies of the Supreme Lord. Therefore the Supreme Lord is the cause of prakṛti and puruṣa. He is the original cause (sarva-kāraṇa-kāraṇam (Bs. 5.1)).

SB Canto 7

SB 7.15.57, Purport:

Here the Vedic aphorism sarvaṁ khalv idaṁ brahma is explained. It is also explained in the catuḥ-ślokī Bhāgavatam (SB 2.9.33/34/35/36). Aham evāsam evāgre. The Supreme Lord existed in the beginning, He exists after the creation and maintains everything, and after destruction everything merges in Him, as stated in Bhagavad-gītā (prakṛtiṁ yānti māmikām). Thus the Supreme Lord is actually everything. In the conditioned state, we are bewildered in our understanding, but in the perfect stage of liberation we can understand that Kṛṣṇa is the cause of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Bs. 5.1) This is the perfection of knowledge.

SB Canto 8

SB 8.3.3, Purport:

In Bhagavad-gītā (9.4) the Lord says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am the Supreme Personality of Godhead, but everything rests upon My energy, just as an earthen pot rests on the earth." The place where an earthen pot rests is also earth. Then again, the earthen pot is manufactured by a potter, whose body is a product of earth. The potter's wheel with which the pot is made is an expansion of earth, and the ingredients from which the pot are made are also earth. As confirmed in the śruti-mantra, yato vā imāni bhūtāni jāyante. yena jātāni jīvanti yat prayanty abhisaṁviśanti. The original cause of everything is the Supreme Personality of Godhead, and after being annihilated, everything enters into Him (prakṛtiṁ yānti māmikām). Thus the Supreme Lord, the Personality of Godhead—Lord Rāmacandra or Lord Kṛṣṇa—is the original cause of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Bs. 5.1) The Lord is the cause for everything, but there is no cause for Him. Sarvaṁ khalv idaṁ brahma. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ (BG 9.4). Although He is everything, His personality is different from the cosmic manifestation.

Bhagavad-gita As It Is Lectures

Lecture on BG 9.4-7 -- New York, November 24, 1966:

He is giving a nice example here.

yathākāśa-sthito nityaṁ

vāyuḥ sarvatra-go mahān

tathā sarvāṇi bhūtāni

mat-sthānīty upadhāraya

He says, yathā ākāśa-sthitaḥ nityaṁ vāyuḥ. The air is situated in the sky. Everyone knows it, that air is passing or blowing within the sky. And nityaṁ vāyuḥ, sarvatra-go mahān. And it is blowing everywhere. You cannot find out any place where there is no air. If you want to drive out air, then you have to make by machine, by vacuum, airtight. Otherwise, air is everywhere. Yathākāśa-sthito nityaṁ vāyuḥ sarvatra-go mahān. "As the air is spread all over, anywhere, similarly," tathā sarvāṇi bhūtāni mat-sthānīty upadhāraya, "similarly, everything that is there that is existing, it is within Me. It is within Me." Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām. And when this manifestation, material manifestation, is dissolved, then where does it take place? Where does it go? He says, sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām: "My prakṛti, My nature, My nature, is manifested and when the time is finished, that nature is wound up." And kalpa-kṣaye punas tāni kalpa, kalpādau visṛjāmy aham: "In this way, at a certain interval, this material manifestation is exhibited, and again it is wound up."

Lecture on BG 9.4-7 -- New York, November 24, 1966:

You are a small particle, atomic spiritual portion. And when you are put into the womb of your mother you get your body and develop, develops. Everything is developing like that. Similarly, as we are developing our own body, unless that spiritual spark is there within the body, the body will not develop. This example we have given several times. A child comes out. If the child is dead, no, it will not develop. But if he has got life, if the spiritual spark is there, the child grows to a man. Similarly, the whole universe, the whole material manifestation, they are going on the presentation, on the, I mean, the presence of the Supreme Lord.

As we have got our spiritual presence within this body, similarly, this universe is also containing the God's representative as Paramātmā, Kṣīrodakaśāyī Viṣṇu. That information we get. Due to His presence, the material existence is there. Just due to my presence, the body is existing, and as soon as I am out of this body, the body will go to hell, similarly, this material manifestation is due to the presence of God. Otherwise there is no such existence. So sometimes He manifests, and sometimes He does not. This is going on. Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām: "Similarly, I wound up. It goes to Me again." Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. Then, after certain intervals, when there is again kalpa... Each creation is called a kalpa.

Lecture on BG 9.7-10 -- New York, November 25, 1966:

Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. Now, this verse we have been discussing the last meeting that this whole cosmic manifestation, it is not permanent. It is created, and it is again annihilated, and the whole energy is wound up into the body of the Supreme Lord. It comes out, and again it is winded. Now, jagad avyakta-mūrtinā... Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām. The prakṛti... Prakṛti is not independent. Prakṛti means nature. It is dependent on the Supreme Lord. When He desires or when the time is, He gives us chance. This prakṛti, this material cosmic manifestation, is meant for the conditioned souls. We are all conditioned souls. So this manifestation is given, a chance, so that we can return back to the eternal prakṛti or eternal nature. Otherwise this prakṛti, bhūtvā bhūtvā pralīyate (BG 8.19), as you have studied in the Eighth Chapter, it is created, it is maintained and it is annihilated. Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. So each creation is called a kalpa, and it, after kalpa, after similar years... One kalpa, that is not possible for us to calculate, how many years, but some idea is given in this Bhagavad-gītā that suppose the kalpa exists for so many years, and as we have got calculation of the day of the year, just like 365 days in a year, so the duration of one day is given in the Bhagavad-gītā as forty-three hundred thousands of years into one thousand. That is the calculation of one day of the whole cosmic creation.

Srimad-Bhagavatam Lectures

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

So what is the nature of that thing wherefrom things are coming, emanating, things are existing, and again, after being finished, it is entering? Prakṛtiṁ yānti māmikām. In the Bhagavad-gītā Kṛṣṇa says: "The prakṛti enters into Me." So they do not know. So what is that source? Therefore Bhāgavata says that that supreme source is: janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ (SB 1.1.1). Abhijña means completely conscious. Jña, jña means knowledge. So abhijña. Abhi means specifically jña. Not like our knowledge. We do not know. We have no sufficient knowledge wherefrom I have come, where I shall go after death. That we do not know. Therefore we are not abhijña. But the supreme source is abhijña. He's not a stone, void. No, how He can be?

Lecture on SB 1.15.42 -- Los Angeles, December 20, 1973:

So here is very nicely explained, how from that one... Prakṛtiṁ yānti māmikām. In the Bhagavad-gītā it is said that "This prakṛti," means nature, "will be wound up, again come to Me within." Just like the spider. The spider makes a cobweb. From the saliva from him, he can work—he knows how to work on it—and again he can wound it up. That is practical example. Similarly, the material nature... Here is the point of creation. The energy is conserved. Energy is never lost, avyaya. But this prakṛti, this material nature, is not eternal. It is temporary. The same example, the spider. The spider, suppose it is eternal, but the cobweb made by the spider, that is not eternal. Bhūtvā bhūtvā pralīyate (BG 8.19). It is created and again wound up. Similarly, the point of creation comes from God. God is not created. They ask this question generally, that "Everything is created. Then God must be created." That idea comes because we have no other idea than the creation, maintenance and again annihilation. We have no other idea. In this material world, we have no other idea. We see this body is created by father and mother. Then it remains for a time, it grows, and then it become old. Then it vanishes. Ṣaḍ-vikāra, six kinds of changes. Janma-sthiti-pariṇāma...

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

According to the Western Darwin's theory, they do not give any nice description of the varieties. But the varieties of living entities are there before creation. They become manifest in next creation. Just like in this creation one is dying as demigod, I mean to say, at the last dissolution, and one is dying as dog, or one is dying as a fish. So when the next creation will come out, they also will come out in that way, again as fish, because his activities in the form of fish was not completed. So one has to complete the term of one particular type of body. That is the law of nature. So they remain in dormant stage in the body of Mahā-Viṣṇu at the time of dissolution. Prakṛtiṁ yānti māmikām, in the Bhagavad-gītā it is said. Prakṛtiṁ yānti māmi... Then, at the time of creation, they come out again in the same body as it was in the last creation. Therefore Bhaktivinoda Ṭhākura says, anādi karama-phale, paḍi' bhavārṇava-jale. Of course, the evolution takes place, but at the time of creation the particular type of body which I inherited in my last birth or millennium I get again, and again begin evolution. This is the process, going on. Bhūtvā bhūtvā pralīyate (BG 8.19). The dissolution takes place.

Lecture on SB 3.26.20 -- Bombay, December 29, 1974:

In the sleeping stage he forgot himself. He is wandering in dream, some other part of the world. He forgot this body and the bodily circumstances, everything. But as soon as he is awakened, he remembers everything. That darkness of ignorance, covering, is immediately gone, and he remembers that "I will have to do this. I will have to do that. I will have to go to my office or my business place." But when sleeping, he forgot everything. Similarly, in the dormant stage after annihilation, we living entities, we forget everything. Just like at night we are forgetting everything of this bodily activities, and again, during daytime, we are forgetting everything of the night dream. This is going on. Similarly, at the time of annihilation, prakṛtiṁ yānti māmikām. Kalpa-kṣaye. When this millennium will be ended, at the end of Brahmā's life, at that time the living entities will stay in the body of the Mahā-Viṣṇu. (aside:) What is that sound? And again, when we are let loose from the deha, and there is creation, our old remembrances all come in, and we begin our life. This is the process of going... Bhūtvā bhūtvā pralīyate (BG 8.19). Sva-tejasā apibat tīvram ātma-prasvāpanaṁ tamaḥ.

Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:

The Kāraṇārṇavaśāyī Viṣṇu, the Viṣṇu lying in the Causal Ocean of material creation, so He is in the nature of sleeping, ananta. And He is breathing. So yasyaika-niśvasita-kālam athāvalambya. This breathing, exhaling and inhaling, that is going on. So that exhaling and inhaling is the duration of this material existence. When Viṣṇu exhales, whole creation takes place. And when He inhales, the whole creation again is... Prakṛtiṁ yānti māmikām. In the Bhagavad-gītā it is said, "Then it again enters into the nature of the Supreme." So with the exhaling of breathing, innumerable universes are being generated. Yasyaika-niśvasita-kālam atha. Niśvasita-kāla, that period. Now, imagine what is that period. Jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ. And also from the holes of the body, many universes are coming out. Such Viṣṇu, the Brahma-saṁhitā says, yasya iha kalā-viśeṣaḥ, such Viṣṇu, Lord Viṣṇu, Kāraṇodakaśāyī Viṣṇu, He is also a plenary portion of Govinda. Just imagine what is Govinda. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā (Bs. 5.48). That is also confirmed by Govinda, Kṛṣṇa, in the Bhagavad-gītā: ekāṁśena sthito jagat (BG 10.42). When Arjuna inquired from Kṛṣṇa, "What is Your opulence?" then He is describing the opulence, and in that opulence He concludes that "There is no necessity of describing My opulence very much. You simply understand that the whole material creation is existing in one fourth of My energy." So that is understanding of Bhagavad-gītā. We have to understand what is Kṛṣṇa.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan):

Just like a flower: it is in the bud, then it fructifies. That is progress. Again dwindles and vanishes. Ṣaḍ-vikāra. Just like your body, my body—progress means from babyhood, childhood, boyhood, youthhood. That is, up to that, youthhood, progress. Then as soon as youthhood passed, old age comes in, then dwindling, then finish. That means janma-sthiti-pralaya. It comes into existence, then it remains for some time, and again pralaya, vanishes, vanquish. This is the way of material existence. Bhūtvā bhūtvā pralīyate (BG 8.19). It takes place... Therefore in the Vedānta-sūtra, Brahman means the original source of appearance, maintenance, and disappearance. From Brahman, the Supreme Brahman, everything is emanating, janma. Janmādi. Janmādi means, janma sthiti and pralaya. So it is remaining in Brahman. Mayā tatam idaṁ sarvam avyakta-mūrtinā, mat-sthāni sarva-bhūtāni (BG 9.4). Everything is existing, maintained by Brahman. And when the whole manifestation annihilates, pralaya-prakṛtiṁ yānti māmikam—it enters into the energy, supreme energy of the Personality of Godhead. That is the way, sṛṣṭi-sthiti-pralaya. From the energy... In the Vedas also it is said, sa aikṣata sa asṛjata: "The Supreme Personality of Godhead glanced over." In the Bhagavad-gītā also, ahaṁ bijā-pradaḥ pitā (BG 14.4). In the material energy, Kṛṣṇa gives the seed. Just like a father gives the seed, the semina, within the womb of the mother, and a living entity comes out, similarly, within this material world the Supreme Personality puts, impregnates, the material energy with the living entities, and they come out with different types of bodies, 8,400,000's. This is the creation.

1973 Conversations and Morning Walks

Morning Walk -- April 27, 1973, Los Angeles:

Svarūpa Dāmodara: The understanding in science is that if I burn a piece of wood, that wood contains originally cellulose. So it has certain amount carbons, and a certain amount hydrogens. So if I burn it, that carbon will be converted to smaller molecules like carbon dioxide and water. So if I balance it, starting from the original cellulose, so I'll get a certain number of carbon atoms and hydrogens. So the matter is conserved. In other words, it is not lost. That is the understanding of the science.

Prabhupāda: No, we also, we also say. The energy, we take the sum total, material energy, that is conserved. It is displayed again. When there is annihilation, the whole energy goes back to Kṛṣṇa. Yānti māmikām, prakṛtiṁ yānti māmikām.

Svarūpa Dāmodara: But the original matter is changed.

Prabhupāda: Eh?

Svarūpa Dāmodara: The original substance that I started with, changed to some other form.

Prabhupāda: Yes. It is just like you take cotton. You make thread. Another form. Then from thread, you make cotton cloth.

1974 Conversations and Morning Walks

Morning Walk -- April 2, 1974, Bombay:

Prabhupāda: Yes. Just like this cloud. The cloud we say, "In the sky." The cloud is not in the sky. It is on the air. They mistake this, that "Nārāyaṇa is there." Nārāyaṇa is not there. Nārāyaṇa is separate. That is their foolishness.

Dr. Patel:

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

Prabhupāda: Yes. Because everything is coming from Him. Yato vā imāni bhūtāni jāyante. Again they are given a chance to prosecute the result of his karma. And there is chance also to become a devotee. Therefore Kṛṣṇa by His confidential servant, He preaches, "Take to this." But if they do not take, then again kalpa-kṣaye, again enters.

Dr. Patel: Kalpādau visṛjāmy aham.

Prabhupāda: And again there is kalpa. Again they come out. In this way they do not become liberated. Just like the child, those who are being, what is called, contraceptive method, abortion. These are very sinful. Because they have done killing, so they enter into the mother's womb and they are again killed, and again enter into the mother's womb, and again killed. He does not see the light. Similarly, those who are sinful, they are given chance in material manifestation, "Now work for Kṛṣṇa consciousness." But they do not do that. Again enters, again come out. Bhūtvā bhūtvā pralīyate (BG 8.19). This is going on. How much they are wasting their time, not taking to Kṛṣṇa consciousness.

Morning Walk -- April 3, 1974, Bombay:

Prabhupāda: Yes. So "If I go on speaking, there is no end. But some of the chief principles by which I am all-pervading, I shall speak to you."

Dr. Patel: And the first important:

aham ātmā guḍākeśa

sarva-bhūtāśaya-sthitaḥ

aham ādiś ca madhyaṁ ca

bhūtānām anta eva ca

Prabhupāda: Yes, ady anta, this creation. Before this creation, Kṛṣṇa was there. Kṛṣṇa was there. When the creation is going on, it is maintained by Kṛṣṇa, and when it is dissolved, then it enters into Kṛṣṇa. Prakṛtiṁ yānti māmikam.

Dr. Patel: Aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ.

Prabhupāda: "And I am ātmā, Guḍākeśa. I am ātmā. Therefore, because My part and parcel is spreading, so that part and parcel, particle, that is the basic principle of everything." Just like this body. This body is based on that part and particle, soul. Because the soul was there, the body has developed.