The Supreme Personality of Godhead is explained in the following four lines. The first line is janmādy asya yataḥ, means Supreme Personality of Godhead is the origin of all emanation. The human mind is inquisitive. A human being, even a child, he enquires from his father. We have got experience personally. Any intelligent boy, he enquires from the father. He is inquisitive. That is human life. He enquires, "What is this, father? What is this father?" And the father replies. So unless this enquiry is there, he is not human being. A cat and dog cannot enquire about the origin of a thing. But a human mind is developed in such a way that he enquires, he makes research to find out the original cause. Just like nowadays the scientists are enquiring about the origin of life. But unfortunately, they are finding out the original cause which is not. Just like they are trying to research out what is the origin of life. And there are many, many learned scientists. They think that the origin of life is chemical combination. So that is not the fact.
Combination (Lectures, SB)
Lectures
Srimad-Bhagavatam Lectures
e are also expansion of God. But this is... Vibhinnāṁśa means a smallest particle. Just like the sunshine. The sunshine is combination of bright molecules. So very small parts, bright, brightened part, combined together, that is called sunshine. So we living entities, we are also small bright particles as part and parcel of God. In this way God is expanded everywhere.
Now it is said, yato 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. He is abhijñaḥ. Abhijñaḥ means cognizant. The original and source of everything, He has His brain. He knows. He has the power of knowledge. Everything is there. That is the reason. Anything material we think... Just like this microphone. This microphone is combination of some metal and some wires or anything is metal or something plastic. But they have not combined together automatically. A person who knows the art, he has combined all of them together.
Conditioned life means we must have four disqualifications. What is that? To commit mistake, to become illusioned, to become cheater, and to possess imperfect senses. This is our qualification. And we want to write books and philosophy. Just see. One does not consider his position. Andha. One man is blind, and he is saying, "All right. Come with me. I shall cross over the street. Come on." And if one believes, "All right," He does not inquire that "Sir, you are also blind. I am also blind. How you can help me crossing over the road?" No. He is also blind. This is going on. One blind man, one cheater is cheating another blind man, cheating. Therefore my Guru Mahārāja used to say this material world is a society of cheaters and cheated. That's all. Combination of cheater and cheated. I want to be cheated because I don't accept God. If there is God, then I become responsible for my sinful life. So therefore let me deny God: "There is no God," or "God is dead. Finish, finished."
Try to understand this great science, how we can be related with God and be happy. Because God is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He is full of knowledge. He is eternal and He is blissful. We are part and parcel of God. Just like the same example, the drop of Atlantic Ocean water. Although it is a drop, but it must have all the chemical composition. Therefore, although we are very small, in combination to God's existence, but we have got all the qualities, namely eternity, blissfulness and knowledge. But now it is covered by our material existence, therefore we, instead of eternity, we have to accept death. The death is not mine. I am a spirit soul. The death is of the body. That is called change of dress. Not the man. Changing the dress does not mean the man who is putting on the dress, he is killed. No.
We say sometimes, "Can you show me God?" Akṣa. Or akṣaja means ah, the alphabet, and kṣa, beginning from ah up to kṣa. So all the letters are there. So we make words by combination of these letters. So akṣaja, so within our power, we make so many words by combining these alphabets, but God is beyond that. Akṣaja-jñānam. Either you are beyond the direct perception or beyond your word-making capacity. Therefore God's another name is Adhokṣaja. Adhaḥ-kṛta akṣaja jñānam jata. So adhokṣaja means beyond direct sense perception. That is also nice name of God. God is not understood by speculating our senses.
Without being bhakta, nobody is allowed to enter into the Vaikuṇṭha planets. Just like here in the sky there are millions and millions of planets, similarly, in the brahmajyoti there are also millions and millions of planets. They are called Vaikuṇṭhaloka. But in those Vaikuṇṭhalokas only bhaktas are admitted, not the nondevotees. They can go to the Brahmaloka. Brahmaloka is combination of the spirit souls. But spirit soul means part and parcel of the Supreme Lord, who is ānandamaya. So they do not get that ānanda. They simply are elevated to the position of eternity. But eternity without ānanda. Just like you just imagine: suppose you are given a very nice place. You are ordered that "You live here eternally, but don't allow nobody else. You can live alone." How long you will live? Because as a living entity, as part and parcel of Kṛṣṇa, you want ānanda. So ānanda, you require society, friendship and love. That is ānanda. That is not impersonalism. That is personalism. So unless you enter to the personal activities of Kṛṣṇa, there cannot be ānanda.
This is doubt, whether there is soul or not. Chidyante sarva-saṁśayāḥ. There are so many doubts for the material scientists. Somebody says, "There must be something." Somebody says, "No, there is no soul. It is the combination of matter. The life symptoms come out." There are so many theories. So actually, when becomes enlightened by Kṛṣṇa consciousness, his all doubts are moved.
One should not be attracted for sex life. Yathārham upayuñjataḥ. But does it mean that husband will not have sex. No. Yathārham. As it is required. As it required means sex life with wife should be performed only for begetting a Kṛṣṇa conscious child. Nothing more. No more attraction. That life is better. That life means not only better. That is the ideal life. Wife and husband, combination, both should make progress in Kṛṣṇa consciousness.
Woman, they are generally equipped with the qualities of passion and ignorance. And men also may be, but man can be elevated to the platform of goodness. Woman cannot be. Woman cannot be. Therefore if the husband is nice and the woman follows, woman becomes faithful and chaste to the husband, then their both life becomes successful. There are three qualities of nature: sattva, rajas, tamas. So rajas, tamas generally, that is the quality of woman. And man can become to the platform of goodness. Therefore initiation, brahminical symbolic representation is given to the man, not to the woman. This is the theory. Therefore the combination should be that the husband should be first-class devotee, Kṛṣṇa conscious, and woman should be, woman should be devoted to the husband, faithful, so that she would help the husband to make progress in Kṛṣṇa consciousness. Then their both life is successful.
In Buddha religion they don't believe in God. "Yes. There is no soul. There is no God." That is Buddhist theory. Śūnyavādi. "Everything void. Make void." Buddha philosophy is that "These bodily pains and pleasure are due to the combination of matter." This body, this gross body, or the subtle body, is made of physical matters: earth, water, air, fire, and ether, and mind, intelligence, ego. These are gross and subtle matters.
So Buddha philosophy is that "Due to the combination of this matter, we are feeling pains and pleasure. So everyone is trying to eradicate all kinds of pains. That is the struggle for existence. So these pains will be automatically mitigated if you break this combination." That is Buddha... Nirvāṇa. That is called nirvāṇa. Break. Just like this house is combination of several material thing. Now, when it is broken... You have seen, so many houses have been dismantled. There is no more house. And as soon as there is no more house, there is no question of living or feeling pains or pleasure. That is Buddha philosophy.
Society means this combination of all these men. So if everyone is doing his duty, then it is quite all right. That is perfect society. Society means some combination of men. So if every man perfectly does his duty, then there is no question of imperfect...
So in order to get out of this blazing fire of material existence, which is a combination of rajas-tamaḥ-sattva-guṇa, one has to take to this devotional service, and that can be achieved only by hearing from munibhir mahātmabhiḥ, those who are munis. Munis means they are silent about material affairs. They are simply interested with spiritual advancement of life. To give up something and to accept something... To give up something is negative, but if you do not accept something positive, this give up something will not stay. Simply to become renounced of the material world will not help. Big, big sannyāsīs, they gave up this material world—brahma satyaṁ jagan mithyā—but they, because they did not engage themselves in devotional service, they again come back to this material world for philanthropic work, for altruistic work, for charity, for opening schools... So simply negative will not help us.
I have already described, there are five kinds of promotion, elevation. Out of that, the one promotion, namely to merge into the existence of the Supreme, that is very dangerous. Dangerous means that is risk of falling down. Because it is not possible to merge into the personal body of Kṛṣṇa. Or you can take the bodily effulgence or the rays of the body. Everything is absolute. (aside:) Who is talking? So merge into the Brahman effulgence, that is also Kṛṣṇa's bodily rays. Yasya prabhā (Bs. 5.40). So we are a small particle. So we, we merge into the Brahman effulgence. Brahman effulgence means collection of so many Brahmans together. That is Brahman effulgence. Unlimited number. Anantyāya kalpate. We are a small particle. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). One ten-thousandth part, a small particle. Just like the sunshine, it is a combination of bright molecules of sunshine.
Four varṇas and four āśramas. Āśrama for spiritual advancement and varṇas for material advancement. So we want both of them because our life is combination of spirit and matter. So it is not that... To make the best use of a bad bargain. Suppose you have got a car. It is not very good car. It's not American car, but Ambassador. (laughter) Thrice breaks. But you have to utilize it. Bad bargain. Similarly, some way or other, we have got this material body, we cannot neglect it.
What is the motorcar ingredients? It is a combination of matter: earth, water, air, fire. You get iron, put into the fire and melt it, and then get the wheel. Similarly so many things. Tejo-vāri-mṛdāṁ vinimayaḥ. Material civilization means tejo-vāri-mṛdāṁ vinimayaḥ—exchange of fire, water, and earth—that's all.
In the Bhagavad-gītā it is clearly said that this whole cosmic manifestation is combination of material energy and spiritual energy. So therefore in the Vedas... Veda means knowledge, vetti veda vido jñāne. In the Sanskrit verb vid, vid-dhātu. Vid-dhātu means knowledge, "to know." Vetti veda vido jñāne vinte vid vicaraṇa(?). Labhe vindati vindate. So vid-dhātu. From vid-dhātu the Veda has come. Veda means knowledge. So from the Vedas you can have all different types of knowledge, namely material knowledge and spiritual knowledge, both, perfectly. Because we have now forgotten our spiritual energy, we do not cultivate spiritual energy; therefore the Veda is there.
There was this injunction that wherever Draupadī will be there, there will be no scarcity of food. In this way, the combination was so nice and over and above them, Kṛṣṇa is always with them, and still they are suffering."
Kṛṣṇa personally says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni... Those who are born in the family of mlecchas, yavanas, or the śvapacas, they are called pāpa-yoni. But Kṛṣṇa says, "Even they, the born in the pāpa-yoni..." Yathā bījaṁ yathā, yathā bījaṁ yathā yoni. The father is the bījam. He gives the semina, and mother is the source of birth. So combination of father, mother... So pāpa-yoni. Therefore yoni. Yoni means source of birth. So Kṛṣṇa says pāpa-yonayaḥ, plural number, yonayaḥ. Yoni, this word, śabda, so the plural number, yonayaḥ... There are many different types... That is also mentioned in the Śrīmad-Bhāgavatam. What are that? Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ye 'nye ca pāpāḥ (SB 2.4.18). These are mentioned, pāpa-yoni. And less than them, if there are still pāpa-yoni, śudhyanti yad-apāśrayāśrayāḥ, if such persons take shelter of a pure devotee, he's śudhyanti. This is the shastric injunction. He becomes purified because the pure devotee knows how to purify the pāpa-yoni.
He would propose that life is made by combination of chemicals, but when another scientist says, "Suppose I give you the chemicals. Can you produce life?" he will, the rascal will say, "That I cannot say." Similarly, they are rascals. We are presenting herewith, "Here is Kṛṣṇa. Take His address. Take His name. Take His father's name, mother's name, all identification, His activities, His glories, everything."
So Kuntī wants to keep Kṛṣṇa in her kingdom because on account of His presence, everything is victorious. Yatra... In the Bhagavad-gītā it is said, yatra kṛṣṇo yogeśvaraḥ. Yatra... "Wherever Kṛṣṇa is there, and wherever His devotee, Arjuna, is there," Sañjaya said, "all victory, all opulence, everything is there." He assured, he informed Dhṛtarāṣṭra, that "This combination of Pārtha and Kṛṣṇa means all opulence, all victory." In other words, he assured Dhṛtarāṣṭra that "You are expecting victory by the superior strength of your sons, Duryodhana and others, but don't hope like that. It is not possible, because victory will be there where there is Kṛṣṇa and where there is His pure devotee."
So Kuntī is praying. The prayer is very peculiar. What is that peculiar prayer? The prayer is sneha-pāśam imam. Pāśam means "rope." We are bound up by the ropes of affection to the family. This family or that family, everyone is bound up. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam (SB 5.5.8). This family combination is māyā because we all, living entities, we are being washed away by the waves of material nature.
The bones and the blood and the flesh and urine and the stool, after cutting this body. So these are the ingredients out of which this man has come or this animal has come. Take these ingredients and create another living entity. There is no answer. What do you think, scientist? These are the ingredients we will see. But can anyone manufacture a life? No, that is not possible. Therefore who are thinking, anyone who is thinking that "I am this combination of bones and blood or chemicals..." They will say some jugglery of words, combination of chemical. Take this chemical. No, that is not possible. Therefore it is my mistake to think that "I am a product of this material thing." That is nonsense. Sa eva go-kharaḥ (SB 10.84.13). Such person who is thinking like that, that "I am the combination of this matter," he is no better than the cows and the asses. Sa eva go-kharaḥ.
So real sanity is to understand that this body belongs to Kṛṣṇa. We are misunderstanding that this body belongs to my father, mother, or my master or to the cats and dogs or the vultures, in so many ways. That is material. Materially, we can understand that. But spiritually, this body belongs to Kṛṣṇa because the body is made of, I mean to say, prepared by the eight elements. We have got the five elements, bhūmir āpo 'nalo vāyuḥ (BG 7.4). There is earth, water, air, fire, and the mind and the intelligence and the false ego. This is the eight combination of the matter. Then, the matter being agitated, there are ten senses and then sense objects. In this way this body is composition of twenty-four elements. But all these elements, Kṛṣṇa says, bhinnā me prakṛtir aṣṭadhā: (BG 7.4) "That is My energy." This body is made by Kṛṣṇa's property. Earth, water, air, fire—this is all Kṛṣṇa's property.
Cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Varṇa. Brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsī. This combination of eight makes dharma, constitutional position. Everyone is animal. So if one is not trained up in these eight principles of human society, so that is not dharma; it is sentiment. But that does not stand very long. It will vanquish. But if dharma is accepted on the principles of this varṇāśrama-dharma, that is... For material purpose. That is not for spiritual purpose. Although there is hint of spiritual life, still, they are prākṛta.
So dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). Dharma means to stay in one's constitutional position. That is dharma.
One gentleman in California University, he's Noble Prize holder. He came to lecture. So our disciple, Svarūpa Dāmodara, he's also Doctor of Chemistry. So when the professor explained that from such and such chemicals combination life starts, he said: "If I give you the chemicals, can you make life?" In that big assembly. So he has to reply: "That I cannot say." So what is the use of such knowledge? You are taking Nobel Prize, holding Nobel Prize on the basis of certain theorizing knowledge, and when you are challenged: "Now you produce with these chemicals," you say: "That I cannot say."
As soon as you find someone, somebody, that he does not understand what is God, or his relationship with God, or, and what is the ultimate object of life, he's a rascal. And as soon as you find somebody, that he has surrendered to Kṛṣṇa... Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). How he has surrendered? Vāsudevaḥ sarvam iti (BG 7.19). "Vāsudeva, Kṛṣṇa, is everything." Actually, He's everything. The whole world is combination of two energies, material energy and spiritual energy. And Kṛṣṇa is the source of two energies. Therefore ultimate Kṛṣṇa is the cause of all causes.
Duṣkṛtina means full of sinful activities. Mūḍhā, rascals, narādhamāḥ, lowest of the mankind and māyayāpahṛta-jñānā, and they're thinking very much advanced in education, but fool number one māyā has taken their away, real knowledge, māyayāpahṛta-jñānā. Āsuri bhāvam āśritāḥ. Why all these things? Because they are Godless, only fault is Godless. Āsuri bhāvam āśritāḥ. Because they have taken the position (that) there is no God. These big, big scientists, they are trying to prove there is no God, "This creation is due from matter from chemical, the water has come from chemical combination, hydrogen, oxygen. These are the..." All foolish theories, and they are getting Nobel prize. They are getting Nobel prize. This is the position.
There is a story that one beautiful woman was hunted by another man. So he was wooing, canvassing, but she was chaste lady. But... She did not agree. But that man was after her. So one day she said, "All right, you come to me three days after. I will accept you." So on the third day he (she) took purgative, a very strong purgative, and passed stools whole day and night, and he (she) kept those all those stools, stools and vomit and everything, kept in a very good preserver. Then third day, when the man came, she was sitting, and he was asking, "Where is that woman?" "No, I am the same woman. You don't recognize me?" "No, no, you are... She... She was so beautiful, and you, you are ugly." (laughter) "No, no, I am the same. You do not know." "Then how you look so ugly?" "Because I have separated my beauty." "You have separated your beauty?" "Yes, I will show you. Come here. Come here. The stool and the vomit are all stocked for you to show you." But actually, it is very knowledge, very good knowledge. Śaṅkarācārya says, etāṁ raktaṁ māṁsa-vikāram. (?) He is teaching renouncement, that "Why you are attracted with this beautiful? What is this beauty? It is a combination of stool, urine and flesh and bone. That's all." So he saw, "Here is my beauty. Now you add it with me. Then again I shall be beautiful."
The so-called scientists, so-called philosophers, their basic principle is wrong, and they're presenting some theories and that is being accepted by people. That is cheating. For example, just like the insistence of the scientists that "Life is production of matter." They have no experience, neither they can make any experiment in the laboratory that from matter one can produce life. But every child knows that "My father is life and my mother is life, so I am produced from that combination. I am also life." So life comes from life. The dead body of father, the dead body of mother cannot produce. Any man can understand. Very simple. But these rascals, so-called scientists, they're insisting that life is produced from matter. Insisting, simply. Their only idea is to prove that there is no God. Imitation.
Pradyumna: "The most part of our ignorance is our identifying this material body with the self. Everything in relation with the body is ignorantly accepted as our own. Doubts due to misconceptions of 'myself' and 'mine,' in other words, 'my body,' 'my relatives,' 'my property,' 'my wife,' 'my wealth,' 'my country,' 'my community' and hundreds of thousands of similar illusory contemplations, cause bewilderment for the conditioned soul."
Prabhupāda: Yes. This is our ignorance. Just like this example is given in the śāstra that the river waves are flowing, water is flowing, and by the combination of the waves many straws come together at one time, and, after some time, again they are distributed, thrown here and there. We have got everyone experience. Similarly, in this material world everyone of us we have gathered together like the straws. Actually we are under the waves of the material nature.
Prakṛtiṁ vidhi me parām. So, puruṣāṁ śāśvatam, Kṛṣṇa is the Supreme Person enjoyer, puruṣa. Puruṣa has got different features: personal expansion, personal feature, the Supreme Personality of Godhead. Expansion feature also two kinds: svāṁśa, vibhinnāṁśa, His personal expansion and separated expansion. We are all separated expansion, vibhinnāṁśa, a small particle. Just like the sun, we are. The sunshine means combination of, what is called, sparking, sparking molecules, very small. The sunshine means they are not homogenous; they are small particles of shining, part and parcel of the sun. Similarly, we living entities, we are like that—a small particle, part and parcel of God. So we are also brightening, shining. We are not dull. But on account of our combination with the material nature, we have been covered. Therefore our shining quality is now stopped.
When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they unite, that is Caitanya Mahāprabhu. Divided, they are Rādhā and Kṛṣṇa, and united, Caitanya Mahāprabhu. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another. So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. And when they are divided into two, that is Rādhā and Kṛṣṇa. This is the purport. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam (CC Adi 1.5). These are the conclusion. Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Caitanya Mahāprabhu.
So to remain with family and children is no disqualification for spiritual advancement of life. That is not a disqualification because after all, one has to take his birth from the father and mother. So all great ācāryas, great spiritual leaders, after all, they have come from father and mother. So without combination of father and mother, even there is no possibility of begetting a great soul. There are many instances of great souls like Śaṅkarācārya, Lord Jesus Christ, Rāmānujācārya. Even they had no very high hereditary title, still, they came out from the gṛhasthas, father and mother. So gṛhastha, or the householder life, is not disqualification.
First thing is that this material world is existing on sex attraction. And as soon as there is combination of sex, then the next attraction is for home, for land, for children, for society, for wealth, for bank balance, and so many things. Then extend it more, society to nationality, nationality, humanity, and go on increasing, but they are not ātma-tattvam. They are all gṛheṣu gṛha-medhinām, extended selfishness. Selfishness... Just like a dog. He knows simply about his body. He won't allow another dog to come in his boundary. That is very poor selfishness. You extend it little more, human society. There is family, wife, children. That is also extended selfishness. Then you further extend it. You have got society or nationality, consciousness of nationality. That is also still further extended selfishness. Similarly, you extend the same propensity humanity-wise.
So I am not this blood. I am not this urine, I am not this stool. This is the composition of the body. But one is thinking, "I am this body. I am stool. I am urine. I am blood. I am flesh. I am this and that." So there are so many big, big scientists. Take these ingredients and make an intelligent man like Napoleon or Professor Einstein. The ingredients are there. But thinking that "I am this blood, I am this flesh, I am..." Where is the scientist? If I am combination of these material things, blood, flesh, bone, and urine, stool... You, you just dissect your body. What you'll find? You'll find there is blood, there is flesh, there is nerves, there is intestines, there is stool, there is... Is that the ingredient of your so much intelligence? Who was telling that they're trying to make intelligent man in the scientific laboratory? Who was saying in the morning? Yes. So take these ingredients, and make an intelligent man. Is it possible?
They are thinking like that, that this blood, this flesh, this bone, and this urine, and the stool can be, by careful combination, they can produce a very intelligent man. That is their intelligence. So therefore śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke. If one is thinking this body is the man or the living entity...
This body's nothing but combination of these things. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu (SB 10.84.13).
Generally, for ordinary man, there are four āśramas..., eight āśramas. For social upkeep there are four āśramas, namely brahmacārī, gṛhastha, vānaprastha, sannyāsa. This is for spiritual. And called social, brāhmaṇa, kṣatriya, vaiśya, śūdra. This is social division. And there is spiritual division also, because we are combination of matter and spirit. I am the soul. I am living within this material body. This is actual position. I am not this body. This is the beginning of spiritual education, that "I am not this body." One who understands fully well that he's not this body, then the spiritual education begins. And so long we are in the bodily concept of life, there's no question of spirituality. Spiritual education for whom? For the human being. Also very advanced human being, not ordinary human being. At least the civilized human being.
The foolish scientists, they do not know this science. They are trying to create living entity in the laboratories. It is impossible. Just like if a woman wants to create a child independently, it is impossible. There must be contact with a man who must give the seed, then a woman can produce a child. Similarly, these rascals who are trying to produce life by material combination, through the material agency, they are all rascals. They do not know even the ordinary law. By combination of matter you cannot produce any living entity. That is not possible. Living entity, being part and parcel of Kṛṣṇa, Kṛṣṇa must give the seed.
For Kṛṣṇa, everything is spiritual. Because material and spiritual, they are two energies only, but they are energy of Kṛṣṇa. So for Kṛṣṇa, there is no such distinction, material or spiritual. He can convert the material into spiritual and the spiritual into material because He is the original source of these two energies. He is the original source. The same example: just like an expert electrician, he can convert the heater into cooler and the cooler into heater, although they are two opposites. Because he knows how to utilize the electrical energy. Similarly, Kṛṣṇa says that "These material elements, they are also My energy. And the spiritual energy, the jīva-bhūtas, they are also My energy." And the whole cosmic manifestation is combination of this material and spiritual energy.
The body is a combination of five elements. So there is stock in the... This universe is covered by seven layers: earth, water, fire, air, like that. When we shall be going to the spiritual sky, we have to pass through the seven layers. And each layer is ten times bigger than the first. Suppose we pass the air layer; the next layer, the fire, is ten times bigger. Then water, ten times. In this way, we have to pass through. We are so much tightly packed up. It is not so easy that I take a sputnik and go anywhere. No. That requires sādhana-bhajana, practice, how to give up this encagement of seven layers and then completely pure spirit soul, you enter into the spiritual sky.
We should know how māyā is acting, but still, we have to do our duty, preaching work on behalf of Kṛṣṇa, sometimes taking risk also. What can be done? This is the position of the world. All rascals, the so-called PhD, DAC, NAC. Bhaktivinoda Ṭhākura has sung one nice song: jaḍa-vidyā saba māyāra vaibhava tomāra bhajane bādhā: "My dear Lord, all this material scientific advancement of education, they are simply expansion of the three qualities of māyā. That's all." Jaḍa-vidyā saba māyāra vaibhava. They are all the different combinations. What is called? Permutation and combination? What is called?
Devotee: Permutation means a change.
Prabhupāda: So different qualities. All these, whatever you see in the material world, they are simply permutation, combination, like that, of the material qualities, tri-guṇa. Daivī hy eṣā guṇa-mayī mama māyā (BG 7.14). They are nothing more.
What is the use of car? We can walk. But if for Kṛṣṇa's sake if it is wanted Suppose we are going to preach somewhere, and if you say, "Oh, this is material, māyā. Why shall I take it? I shall go, walk," this is nonsense. You take advantage. Sometimes they criticize that "You criticize material advancement. Why do you take car? Why do you take this?" No, we can take everything because we see everything in relationship, Kṛṣṇa. This combination of matter, that is all right. But it is Kṛṣṇa's matter.
The water goes to the water, the earthly part goes to the earth, the fiery part goes to the fiery. In this way, this combination of matter becomes dismantled. That is called nirvāṇa, finished. That is Buddha theory, that "By chance, a combination of material elements has formed these bodies, and by chance, a living force has come out, manifested, and on account of the living consciousness, we are feeling pains and pleasure.
Now I am conscious of this material combination, this body, mind Therefore I am feeling pains and pleasure. And as soon as I am situated in my original consciousness, that "I am Kṛṣṇa's; Kṛṣṇa's eternal servant I am, so let me engage in Kṛṣṇa's service," and then there is no more material pains and pleasure. It is not that A neophyte, when he is engaged in Kṛṣṇa's service, he is feeling the same pains and pleasure, but that is due to our past habit, consciousness. Just like aeroplane. You come down on the land. Sometimes there is dizziness. You think that "I am still flying." But there is no more flying. That is stopped. Similarly, one who is engaged in Kṛṣṇa consciousness, his material pains and pleasures has been stopped. But due to our past experience, sometimes we think, "I am still in pains and pleasure." This is due to our past experience.
Matter is also coming from Kṛṣṇa, and these cetana, or living entities, they are also coming from... And the whole world is combination of this matter and cetana—your body, my body. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This material energy is inferior, and the spiritual energy is superior. And superior why? Because the superior energy, the living entity, jīva-bhūta, they are controlling. Not controlling. They are trying to utilize. Just like we advanced living entities, human beings, we have created the modern civilization by utilizing the matter, utilizing the matter. That is our superiority. But we are also prakṛti. Apareyaṁ viddhi me prakṛtiṁ parām. We are parā-prakṛti, spiritual energy. This is the understanding. In this way we have to understand tattva-jñāna. The human life is meant for understanding tattva. Jīvasya tattva-jijñāsā.
So what is the identification of the jīva, of the soul? Very minute. Aṇimānam. Very, very minute, infinitesimal. God is infinite, and we are infinitesimal, very small particle. Just like sun. Sun is very big, but the sunshine, it is a combination of very minute, bright articles, atoms. Everyone knows. It is a combination of, I mean to say, dazzling, bright... Similarly, we are also a small, bright particle, the same quality. Svayaṁ-jyoti. Just like God, or Brahman, is jyoti, we are also jyoti. But Brahman is all-pervading, infinite; we are aṇimānam.
Self-realization means one must know his identity. That identity, that small particle is there, within me, within you. Dehino 'smin yathā dehe (BG 2.13). Dehī is within the idea. But because it is so small, with our material eyes it is not possible to see. There is no such instrument that you can find out. Therefore on account of our inability to find it out, we say, "It is nirākāra," because we cannot calculate what is the ākāra, or what is the dimension. But the ākāra is there. The living entity has got full ākāra. If you have studied the small microbes... Sometimes I see at night when I work a small insect just like a full stop. It is walking. That means the whole physiological combination, anatomy, physiology, is there. But you cannot... You see just a like a full stop. So within that there is the soul. And within the elephant or big animal there is also the soul. The soul is there. Asmin dehe, dehino 'smin yathā dehe (BG 2.13). That is there.
Bhakti means spiritual activities. There is activity... It is not... The Māyāvādī philosophers, they think that "Stop material activities." Brahma satyaṁ jagan mithyā. "Why you are engaged..." The Buddhist philosophy also, they say nirvāṇa, "Stop this material life." The Buddhist philosophers, they do not give more information. "We are suffering on account of this material combination." That is their philosophy. Because this body is nothing but combination of earth, water, fire, air, mind, intelligence and ego, so if you separate it, let the earth go to the earth, let water go to the water, let fire go to the fire, then you become zero. If you dismantle just like we dismantle some house, so there are so many things coming out. So let the doors be taken, somebody windows, somebody the bricks, somebody and..., rubbish somebody. Then there is no house, zero. This is called nirvāṇa theory. No more existence.
If Kṛṣṇa sees somebody, that he is sincerely chanting Hare Kṛṣṇa mantra... He is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So He can understand that "Here is a sincere devotee." Then He gives chance. He as caitya-guru, the Supersoul, caitya-guru, and this external guru. He gives the chance of meeting external guru also, His representative, so that Kṛṣṇa helps a sincere devotee externally and internally. Internally, He helps, Himself, as Paramātmā. Buddhi-yogaṁ dadāmi tam. Kṛṣṇa says that "I give him intelligence from within." And without, externally, His representative, the spiritual master, is there. Therefore Caitanya Mahāprabhu says, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Combination of guru and Kṛṣṇa. By the grace of Kṛṣṇa, one gets a bona fide guru, and by the grace of the bona fide guru, one gets Kṛṣṇa. This is going on. So as we are fallen, similarly, śāstra has given us very easy method to appreciate our transcendental life, our blissful life. That is Kṛṣṇa consciousness movement.
According to scientific division these, there are the atomic molecules of water. So each molecule and atom is different from one another. Sometimes they call cell or they call molecule. So it app... Just like the sunshine. The sunshine is combination of many millions and trillions of small shining particles. That is sunshine. But each particle has got individual identity. They are not homogeneous. But because we have no eyes to see such a small atomic division, therefore we think that they are one. No. Even physically they are different. Similarly, although we are very small particle, we are different identity, not one.
here are so many, not devotees but spiritualists; they want to become one. That oneness means that you remain outside the spiritual planet in the brahmajyoti, in the rays. We are part and parcel of the rays. Just like I have given the example: the sun rays means combination of so many bright, minute, atomic particles. Similarly, we can remain as atomic soul outside. Just like this sunshine is outside the sphere of the sun globe. It is outside. It is not... Inside also, that is brightness, but the sunshine is outside the sun globe, and inside there is sun-god. That information we get from Bhagavad-gītā.
Gṛhamedhi, those who have accepted this body or the society or the family or the nation, all this gṛha... It is called gṛha. Or gṛhamedhi, those who are attached to all these things, gṛhamedhi. Their only happiness: yan maithunādi, sexual intercourse, that's all. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. Very insignificant, very abominable combination of man and woman. And they are working so hard day and night. That is the only pleasure. So vairāgya means when you will be detestful to this sex pleasure. That is called vairāgya. "No more." Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde. That is possible only when you are perfectly Kṛṣṇa conscious. Otherwise it is not possible.
Kṛṣṇa is also beginningless, and we are also beginningless. Just like the sunshine. Sunshine is combination of small particles or molecules of bright substance. So, so long the sun is there, the sunshine is there. Sunshine means the combination of the bright molecules, molecular part. Similarly, we are parts of the brahmajyoti. Brahmajyoti means combination of unlimited living entities. Svayaṁ-jyotiḥ, it is said. Svayaṁ-jyotir viśvam. Svayaṁ-jyotir viśvaṁ yena samanvitam. That jyoti is spread all over the universe, all over the universe. So the living entities are there just like sunshine is spread all over the universe. And what is the sunshine? A combination of small bright particles. Similarly, we are also bright, jyoti. And that is realization, ahaṁ brahmāsmi, that "I am also small particle jyoti, and the Supreme Brahman is also jyoti..." Yasya prabhā (Bs. 5.40). And what is this prabhā, this prabhā, this jyoti? It is Kṛṣṇa's bodily rays.
Vibhinnāṁśa living entity, we are also jyoti. Just like spark. The original fire is also fire, and the spark fire, that is also fire. Quality, the same, but a spark, when falls down on your cloth, it can burn a little portion. Similarly, if the whole fire comes, then you become burned into pieces. The same example again: the sun and the sunshine. Sunshine is combination small particle of shining molecules. Similarly, we are also the same spark. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate (Bs. 5.46). So Kṛṣṇa and His expansion, They are all the same. And we, vibhinnāṁśa jīva, we are very small. Therefore our condition is different from Kṛṣṇa. Kṛṣṇa is not infected by the material qualities but, we become infected. Na māṁ karmāṇi limpanti na me karma-phale spṛhā (BG 4.14), it is said in the Bhagavad-gītā. The activities in this material world, Kṛṣṇa remains unaffected, but we, being a small particle, we become infected by the qualities: tribhir guṇamayair bhāvaiḥ.
This body is the combination of these twenty-five elements. So that is for the living entity, saguṇa Brahman. Saguṇa Brahman means living entity. But it is not for Kṛṣṇa. And again, sanniveśo mayā proktaḥ. So mayā proktaḥ means Bhagavān is speaking. Bhagavān is not saguṇa. Here Kapiladeva says, mayā proktaḥ: "I have described it." He knows everything. Mayā proktaḥ. We have to take knowledge from Bhagavān, not from any saguṇa Brahman. We have to take knowledge from nirguṇa Brahman. Nirguṇa Brahman is Kṛṣṇa, Bhagavān, Kapiladeva. Mayā proktaḥ. Yaḥ kālaḥ pañca-viṁśakaḥ. And now He gives another element, kāla, because everything is going on under the influence of kāla. The past, present, and future, the kāla, is eternal. Time is eternal, but we are creating our past and present and future according to our existence.
So God is always puruṣa. Puruṣa means the enjoyer, the male part. Male and female-two parts required, negative and positive. So the male part is Bhagavān, and the female part is the prakṛti, and combination of puruṣa and prakṛti is the varieties of creation. This is Sāṅkhya philosophy. So you should not be misled that prakṛti itself has given so varieties of manifestation, cosmic manifestation. That is not possible. You have to accept the puruṣa theory by your practical experience, that without puruṣa, no prakṛti can give birth anything. Similarly, these varieties of manifestation in the world, in the material world, it is due to the combination of prakṛti and puruṣa.
So the atheistic philosopher, they think that this combination of prakṛti and puruṣa is without any aim, without any idea, just like a man and woman meets and they may have sex. There was no idea, but they have sex. They give this example. That is stated in the Bhagavad-gītā, Sixteenth Chapter. There is no aim, and that puruṣa becomes subdued by the prakṛti, and the manifestation comes. But this Kapiladeva, you will find, and we Vaiṣṇava philosophers, we do not admit this, that "without any aim." There is aim. Why Kṛṣṇa says that this material world, bhūtvā bhūtvā pralīyate (BG 8.19)? Bhūtvā bhūtvā. There is aim. The manifestation of prakṛti, cosmic manifestation, is there to give the living entities another chance for liberation.
So the modern theory that life is made possible by chemical evolution is not correct. Or the Darwin's Theory, evolution of matter. No. The... They are missing the soul. That is their mistake. They are simply observing the material cover. That is the basic mistake of modern civilization. They have no information that within the body there is the spirit soul. That is the basic principle of material development. Matter is coming out of spirit, not that spirit is coming out of matter. They think by combination of matter there is a stage when living symptoms are visible. That is not the fact. The fact is that spirit soul is there, and therefore matter is developing.
So one should be inquisitive to know "How this physical body has come into existence, covering myself, the spiritual body?" Ahaṁ brahmāsmi. So to understand this science, Kapiladeva is explaining the physical Sāṅkhya philosophy, how things are developing. To understand that... The same thing: to understand the simple thing, that "I am not this body. The body has developed from the soul." Therefore we challenge the material scientists. They say that the soul has developed from the body. No. Soul has not developed from the body, but the body has developed from the soul. Just the opposite. The material scientists, they think that combination of these physical elements creates a situation where is..., when there is living, life symptoms. No. That is not. The real is that, fact is, that the spirit soul is there. They are wandering all over the universe.
The original creator is bhagavad-vīrya-coditāt, not this material. The material, there was no existence of the material. The materials are created by the Supreme Living Being. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). That is to be understood. So the modern theory that the phenomenal world or this cosmic manifestation is due to chemical combination... They have written books, Chemical Evolution. The same example, that a solution of soda bicarb and solution of citric acid, mixed together, there is effervescence. But who is mixing? The mixture is bhagavad-vīrya-coditāt. This is to be understood.
Kṛṣṇa says, "I am the illumination of the sun and the moon." So you can create by... Scientists, they say the sun is combination of so many chemicals. Now you create one sun and illuminate the whole universe. That you cannot do because that is Kṛṣṇa. You cannot create Kṛṣṇa. You cannot imagine Kṛṣṇa. That is not possible. Foolish persons, they may say, "Kṛṣṇa is my imagination." No, He's not imagination. He's fact. Simply one has to know how Kṛṣṇa is present in everything. That is described in the Bhagavad-gītā.
How water is manufactured, that is explained here. The modern scientists, they speak of manufacturing water by combination of two gases: hydrogen, oxygen. May be true to certain extent. But from Vedic literature we understand that by the interaction of form and touch through the agency of fire maybe there is perspiration. Just like when our body becomes too much heated, there is perspiration, the water comes out, similarly, the same process we get the water, ambu. And as soon as there is water there is jihvā, the sense of touch, rasa-graha, which can taste. Jihvā is meant for tasting. So this is the way of physical manifestation of different ways.
Rasa, taste, is one, but it becomes varieties by different combination of bhautikānām, material elements. This is chemistry. Chemistry means mixing of different chemicals and produce another element. Just like soap. Soap is mixture of fat and soda. So fat, oil, is something else, and soda is another thing, but if you carefully mix them together, it becomes soap. So the whole world is the mixture of these five elements: kṣitir āp... Fire, water... Tejo-vāri-mṛd-vinimayaḥ. The Sanskrit word is tejo-vāri-mṛd-vinimayaḥ. Mṛd means this earth, and tejas means fire, and vāri means water. You take earth mixed with water and put it into the fire; it becomes brick. Then you take another mixture; that becomes cement. And take the help of cement and take the help of brick; then construct a house.
They are very much proud that "Now in the laboratory we are making life by chemical combination." But the actual chemical coming from by this transformation under the supervision of the daiva, daiva-coditāt. Daiva is the principle cause. Sarva-kāraṇa-kāraṇam (Bs. 5.1). That they do not accept. And people are giving credit to these artificial scientist.
I forget the ṛṣi's name who propounded the philosophy of paramāṇuvāda, that the material creation is combination of these atomic particles, paramāṇuvāda. But now the scientists they are studying the paramāṇu, atom, also. They are finding still subtle elements. They say "proton and electron," like that, still finer. In this way you cannot go ultimately to the finest material being. And even if you go, still, there is no solution. You will find something else within it working.
So that something else, ultimately if we can realize, that is Kṛṣṇa.
Kṛṣṇa says that "All these living entities in 8,400,000's of species..." He doesn't mean that only human being. The animals, the birds, beasts, trees, everything—all living entities—they are all sons of God. He says, ahaṁ bīja-pradaḥ. The material nature is the mother. Just like in ordinary way, the father and mother requires to give a birth to a child. Similarly, this material nature is the mother. We have got this body from the mother, material nature. Just like we get the body from the mother's womb. Father gives the seed and mother gives the body. In the combination we get out. Similarly, ahaṁ bīja-pradaḥ pitā (BG 14.4), Kṛṣṇa impregnates this material nature with the living entities, and when there is creation they come out. This is the process.
What you will find if we dissect this body? You'll find flesh, blood, bone, urine, stool, so many things, these material things. But if we think that "I am this body, a composition of blood, flesh, bone, and urine and stool," is that very good intelligence? No. Therefore śāstra says, "Anyone who is thinking this body combination of these elements"—combined together it is called tri-dhātuke-sa eva go-kharaḥ (SB 10.84.13), "such person is no better than the cows and the asses." Because I am not combination of this blood, bone, flesh, and urine and stool. I am not this combination. Ahaṁ brahmāsmi. I am spirit soul. This is really realization, knowledge.
The yogīs can go, the yogīs can go. Just like Durvāsā Muni. He went to Vaikuṇṭha-loka, and he saw personally Lord Viṣṇu in the Vaikuṇṭha-loka for being excused because His disk was after him to kill. He insulted a vaisnava. That is another story, so in this way actually human life is meant for that purpose to understand God and His potencies and to revive our old relationship with Him. That is the main business. But unfortunately, they are being engaged in factories, in other work, to work like hogs and dogs, and their whole energy is being spoiled. Not only spoiled, but their characters, they are working so hard, so after working so hard they must drink intoxication. Then after drinking, they must eat meat. After this combination, they require sex. So in this way, they're kept in the darkness. And here, these verses of Ṛṣabhadeva, he says warning. He's warning, He's speaking to his sons, but we can take the lesson. That he says: nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Kāmān means the necessities of life. You can get your necessities of life very easily. By tilling the field, you get grains. And if there is cow, you get milk. That's all. That is sufficient.
Devotee: Prabhupāda, I'm a devotee. So far myself, I got into a situation where I have to, where I work, where there are many people who are not devotees, but they are (indistinct) the minute they wouldn't listen I would tolerate māyā. (indistinct) Sometimes I thought that it is necessary to go out and...
Prabhupāda: Well, preaching work should be done in company. You..., alone you cannot make preaching work. It is not possible. You haven't got so much strength that alone you can do. Therefore whenever we send our preaching party, they go in company, in combination. Six, seven, eight..., at least two. That is the process.
So one may argue, especially those who are atheists, that "Suppose we get a material body and little miserable. What is the wrong there? It will be finished. Then there will be no more pains and pleasures." That is the Buddhist theory, that the body is combination of matter, and there is pains and pleasures, so make this body zero. Then there will be no more pains and pleasures, and you will have to accept another body. And so long you shall continue to accept one body after another, the miserable condition of material existence will continue. Therefore in the beginning it was said that "This body, human body, is not to be misused simply for sense gratification like the dogs and hogs." That was the beginning.
Brahmajyoti means the..., it is the combination of millions and trillions of sparks of living entities. That is brahmajyoti. They are not mixed up. They are just like the sunshine. The sunshine, it is not one homogeneous substance. There are millions and trillions of shining particles. Combination is called sunshine. It is not that they are merged. Similarly, every individual soul is individual.
We have got individuality, but for a certain purpose we are sitting together very peacefully, and the real purpose is to learn how to serve Kṛṣṇa. So when we agree to serve Kṛṣṇa, then that is mixing up of the devotees. Tāṅdera caraṇa-sevi-bhakta-sane vāsa, that is mixing up. When you assemble together with the same purpose... That's why we can understand nation. What is that nation? Everyone is individual, but the purpose is how to improve the condition of the politics, or the combination of men. Similarly when you agree... Here in the material world we are individual, and in spiritual world we are also individual, but what is the difference between material world and spiritual world? In the material world we are individual to serve my own senses. Therefore there is fight. Everyone is trying to satisfy his own senses. I am trying to satisfy my senses, you are trying... So there is clash. That is material world. And the spiritual world: when all of them agree to satisfy the senses of Kṛṣṇa.
What is this microphone? This is also Kṛṣṇa because what is this? This is made of this material gross matter. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva (BG 7.4). Bhūmi... From earth the iron comes, the aluminium comes, the wood comes. So this is combination of bhūmir āpo analo vāyuḥ, Kṛṣṇa's energy. Therefore it is Kṛṣṇa. Śakti śaktimatayor abheda. There is no difference between śakti and śaktimat. Śaktimat is Kṛṣṇa, and śakti, the manifestation of His energy, of, I mean to say, gross energy Prakṛtir me bhinnā aṣṭadhā. Bhinnā... Just like I am speaking, and this is recorded in the tape recorder, but when replayed, you will find that I am speaking. But I am not there. Bhinnā prakṛtir aṣṭadhā. This is bhinnā, originally coming from Kṛṣṇa, but it is an energy where you cannot find Kṛṣṇa directly. But it is Kṛṣṇa's energy.
If anyone accepts this body... This body is made of three elements, kapha, pitta, vayuh: mucus, bile, and air. So if we accept this body, combination of bones and flesh and blood and urines and stool and kapha and mucus and so many things, if we consider this body as "I am, the soul," do you mean to say that is very good knowledge? No. That is go-kharah. Go-kharah means animal. Go means cow and kharah means ass.
Do you mean to say by combination of this blood, flesh, bones, urine, and stool and so many other things, you can, by combination, make a person like big scientist, philosopher, mathematician, by combination of these ingredients? Is it possible? Then there are much quantity of blood and flesh and this in the slaughterhouse. You bring and mix with them stool and urine and make a Professor Einstein. (laughter) You are advanced scientist. You bring this ingredient and make a very intelligent man. So this is all foolishness.
We have got two bodies: this gross body and one subtle body. Just like you have got your coat, and within the coat there is shirt, similarly, within this gross body, there is another subtle body. This gross body is made of the material elements, earth, water, air, fire, ether, these five elements. Pañca. Pañca means five. Your body and my body, it is simply combination of these five material elements. This is the covering, coat. And within this, there is another body. What is that? Mind, intelligence, and ego. So everyone knows that you have got mind, I have got mind. Everyone knows that you have got intelligence, I have got intelligence. And everyone is puffed up with some identification, "I am this, I am that." These three conception, this is called subtle. Subtle body. So we simply see the gross body, but we do not see the subtle body. When death take place—that means this gross body is finished—then the subtle body is there. And the subtle body carries the soul to another gross body.
There are stages of Kṛṣṇa consciousness. According to time, circumstances, and people, Kṛṣṇa consciousness is understood in different measure. Actually, Kṛṣṇa consciousness is that one should understand that God is great and we are minute particles of God. Just like the sun globe and the sunshine. The sunshine is the combination of brilliant molecular atoms, sunshine. Similarly, we are molecular sparks, spiritual sparks, but the quality of the molecule of the sunshine and the sun is the same—light. Similarly, we, although very minute particle of the Supreme Personality of Godhead, but qualitatively we are one. Quantitatively we are different. So if one understands that we are small particles of the Supreme Lord and our business is to dovetail our consciousness with His consciousness, that is perfect Kṛṣṇa consciousness.
Bhūmi, the earth, the iron, stone, wood, they are nothing but transformations of earth. Similarly, apo, water. So whatever we are manufacturing here, they are simply combination of earth, water, air, fire, that's all. Nothing but. Tejo-vāri-mṛdāṁ vinimayam. Exchange of teja, fire. Teja means fire, vāri means water, and mṛd means earth. Just like the bricks. What is this brick? You take earth, you take earth and mix it with water and put it in the fire, it becomes brick. So whole thing, either earth, stone or iron, anything, they are simply mixture of these five elements. So I am spirit soul. I have been engaged in mixing these five things and big, big lumps and gathering them just like children play in the sea beach, gathering so much sand and making like this, big house, and then it is fallen down. So we are engaged in these material activities, but we forget at the same time that there is ready, atom bomb.
So so-called rascals, they think that this is body, this is life, combination. There are many theories. One of the theories is the combination of this matter, these bones, this blood, this skin, the veins, the stool, the urine, so many things—that combination makes the life. And why don't you put... All these things are available. Why don't you put together and bring life? "That we shall do in future." Just see. What is this proposal? Therefore we are so fools and rascals that we do not know what is spirit, life, spirit. Still, we are passing as big scientist and philosopher, all rascals.
That very word initiation suggests, "This is the beginning." Dīkṣā, dīkṣā. Di... Divya. There are two words, divya-jñāna. Divya-jñāna means transcendental, spiritual knowledge. So divya is dī, and jñānam, kṣapayati, explaining, that is kṣa, dī-kṣā. This is called dīkṣā, dīkṣā, the combination. So dīkṣā means the initiation to begin transcendental activities. That is called initiation. Therefore we take promise from the disciple that "You chant so many times," "Yes, sir." "You observe these rules and regulations," "Yes, sir." That is initiation. He has to observe; he has to chant. Then everything comes automatically.
Our Svarūpa Dāmodara... There was one professor. He came to California. He was speaking how from matter life can be there. He has written one volume, book, and he has got Nobel Prize, and the book's name is Evolution of Chemicals and Life. So he is also doctor in chemistry, our Svarūpa Dāmodara. He was also present there. As soon as he asked, "Sir, if I give you the chemicals, can you manufacture life?" at that time he said, "That I cannot say." "Why you cannot say? You are speaking that 'Combination of chemical brings in life.' " We are writing one book that life is from life, not from matter. That is not possible. These rascals are simply bluffing that "From chemicals life can be manufactured." No. We challenge.
Nature is dead matter. It cannot... Just like this microphone. This is matter, material. What is that? Some iron, some other thing, some wood, some... But this iron-wood combination cannot take place and become a microphone. No. There is a life behind this iron and wood, and he has manufactured. Therefore it is working. But these rascals, they are thinking that combination of this iron and wood and something else, it has become microphone. No. It is a machine, but machine is manipulated and manufactured by life, not that automatically the iron-wood becomes a machine. No. So these rascals, they cannot understand that... The nature is working, that's all right, but how it is working? What is the background? That they do not know. That answer is in the Bhagavad-gītā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "Under My superintendence it is working," Kṛṣṇa says. That's a fact.
One straw goes this way, another straw, leaf, goes this way, no combination. Similarly, we are, gathering together: society, friendship, love, community, society, and so on, so on, nationality, family, sons, daughters, wife. The same thing: the waves of water gathering together the straws, leaves, and other, and another wave, finished. All society, friendship, love, children, wife, everything, national—finished. This is going on.
Those who are mad, they think that "My, this body, strong body," deha apatya, "my children, my grown up children," dehāpatya-kalatra, "my good wife," dehapātya-kalatrādiṣu, "and the by-products of this combination—wife, children, and bank balance." Just like one fights in the battlefield, you are simply fighting, struggle for existence within this material world, and our soldiers are these: my children, my wife, my relatives, my country, so on, so on. But Bhāgavata says pramatta, "he is mad"; teṣāṁ nidhanam, "he does not know that they will be all finished." Paśyann api na paśyati: "he does not see, although he is seeing." He has seen that his father was living, but he is no more: "He is not no more protecting me. Then how I shall protect my son, or how my son will protect me?" And therefore it is stated pramatta, ajña. These words are used. They are factually the fact, but they do not know. Pramatta.
What is this body? A combination of matter. It is already dead. Because the living soul is there, it is moving, and as soon as the living bo..., soul is out of the body, it is useless, dead matter. So what is there important talking about this dead body? It is made of this earth, earthly ingredient, bhūmir āpo 'nalo, and it will become again. Either... There are three, how do you say, transformation of this body. One transformation is ash. Another transformation is stool. Another transformation is earth. There are three different types of transformations.
Ordinarily, a living entity take birth by the combination of father and mother. But Brahmā is called Svayambhū because he is not created by father and mother. Then again, you can argue that Brahmā was created by Garbhodakaśāyī Viṣṇu, so He is his father. But the argument can be defied that although He is the father, but he was not born of a mother. That is all-powerful Kṛṣṇa, Nārāyaṇa, Viṣṇu. You have seen the picture that Nārāyaṇa is lying down on the water of Garbhodaka, udaka, and Lakṣmī is massaging His lotus feet, and Brahmā in a lotus flower is born. So generally, when a father begets a son, he takes the advantage of his wife, the help of his wife. But here Garbhodakaśāyī Viṣṇu, although His wife is present, He did not take the assistance of the wife. A lotus sprouted from His navel, and there was Brahmā. That is all-powerful.
Kṛṣṇa said that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). They are determined to preach this cult, that "You surrender to Kṛṣṇa." Therefore they are actual representative of Kṛṣṇa. Immediately they are liberated. So, so far liberation is concerned, there is. So far ahiṁsā, nonviolence, there is. So far love of God is there, there is. So combination of Hindu religion, Muslim religion... And Muslims also, they also say their bandeḥ.(?) They also pray in the mosque. I do not know, of course, all other religions. These principal things I know. They also accept "Allah akbar", "God is great." We are all bandehs,(?) all servants. So that is also... Vaiṣṇavism, that is Kṛṣṇa consciousness. "Kṛṣṇa is great."
The cosmic manifestation, this is called vyakta, and when it is not manifested, it is called avyakta. Just like a house is manifestation of the five elements: earth, water, air, fire. So earth, water is there already, but that is not manifested as the house. But the same combination, it becomes a house, big skyscraper building. This is difference between vyakta and avyakta. Avyakta means the whole material energy, when it is not manifested, that is called avyakta; and when it is manifested it is called vyakta. Nārāyaṇa paro 'vyaktāt. That means Nārāyaṇa is not of this material world. God is nothing of this material world. He's transcendental. Para, nārāyaṇa paro 'vyaktāt. Para means superior, transcendental.
This is the intelligence, that "I am undergoing constantly some sort of distresses due to this body, due to this mind, due to distresses inflicted by other living entities, and due to natural disturbances. A combination of distresses. But I don't want all these distresses." Everyone is aware. He doesn't want distresses, but it is enforced. This should be the question, to... When one accepts the spiritual master... Caitanya Mahāprabhu, Sanātana Gosvāmī, he is by his practical example, he said that one should go and inquire from the spiritual master that "Why I am in this condition of life, always suffering?" Tri-tāpa yātanā. But we have become so dull, like the animals. The animals, they cannot question. They are suffering. Everyone knows animal life is full of suffering, but they cannot realize. But a human being can realize. And when the question comes, when he becomes intelligent enough that "Why I am suffering?" then his human life begins. Otherwise, he is animal.
If we are actually serious about Kṛṣṇa consciousness and going back to home, back to Godhead, make our lives successful in this very life, then... Life successful means mukti, to be not entangled again with this material body. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). That is success. That after giving up this body... This body means the combination of the so many, twenty-four elements. So long we'll be entangled within this network of twenty-four elements, it is called conditioned life. And mukti, liberated, means no more entanglement.
So with this combination of sixteen elements, within that there is the soul. He is enwrapped in so many wrappers, mana, buddhi, ahaṅkāra and... Altogether twenty-four wrappers, and within that wrappers there is the living soul. The modern science, they cannot understand this. They are searching after the active principle or living force within this body, but they have no information.
Now marriage is being forgotten. That is also written the śāstra, that "There will be no more marriage. One man and woman should live together by agreement." That is going on now in Kali-yuga. Svikāram eva hy udvāhe, it is stated. Simply agree: "Yes, you become my bedfellow; I become your bedfellow." That's all. Finished. Svikāram eva hy udvāhe. That is marriage. No more that ceremonial marriage. That is being forgotten. This is Kali-yuga now. Dāmpatyam eva hi... Ratim eva hi dāmpatye: "And their so-called unity, man and woman, means sex." There is no other meaning. Dāmpatye, union of man and woman, means sex. There is no other religious system, that husband, wife, live together; they should cooperate for advancing in Kṛṣṇa consciousness. These things are being forgotten.
So Kali-yuga, these things are very common, but in the previous yuga, Satya-yuga, they were not very common, but rare. This combination of the brāhmaṇa and the śūdrāṇī, this is accidental. It is not common. So anyway, accidental or organized, it doesn't matter. One who violates the rules and regulation, immediately he comes to the category of such classification. So he became a śūdra. Although he was born in a brāhmaṇa family, he was being trained up, but on account of the association of a śūdrāṇī, prostitute, he fell down and he became a pāpaḥ, most sinful man.
No living entity loses his individuality even after liberation. They try to keep mixed up with others. Just like the sunshine is a combination of molecular parts, something shining. Is it not? Similarly, brahmajyoti is combination of the individual parts and parcels of God. But without individual activity they cannot stay in the brahmajyoti for long. Because everyone wants some individual activity. Just like we are sitting together now. After some hour, every one of us will feel what is our individual... Everyone will be engaged in his individual activity.
What is this God?" they may say. But they do not know that that is also transcendental. That is as pure as chanting Hare Kṛṣṇa mantra. It is as pure as. Otherwise, what interest we have got to read Bhagavad-gītā? It is in the battlefield. Senayor ubhayor madhye. Combination of two parties, soldiers, and they are fighting, they are killing.
There is a class of mental speculators, they're writing volumes of books but there is no substance. And there are some religious fanatics, but they do not know, do not understand what is religion. So these two classes of men are now very prominent at the present moment. But Śrīmad-Bhāgavata, or Bhagavad-gītā, if anyone is intelligent he'll know that it is combination of religious sentiment plus philosophy. To understand religion on the basis of philosophy and logic. Not blindly accepting. So this is called bhāgavata-dharma.
We are all nityas, eternal, and He is the chief eternal. From eternal, chief eternal, small eternals come. Just like the sun is the big illumination, and the sunshine is coming from the sun, small, bright particles. It is also individual. But because it is automatic, molecules, we cannot see differently. We see simply the illumination. But it is combination of bright particles, the sunshine. So in this way, nityo nityānām. Kṛṣṇa is the big, bright subject, and we are small particles coming from Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). It is perpetually we are connected. Just like the sun and the sunshine is perpetually connected, Similarly, we are also perpetually connected. Take it any way. Kṛṣṇa, or Viṣṇu, the supreme father, and we are all sons.
Birds of the same feather. This is not very important thing. If you combine together as American or Indian or Chinese or many other names, oh, same thing in there in the lower animals also. Therefore this saying is very nice, that "Birds of the same feather flock together." So this propensity of combination of society, community, amongst the human being, is not very important improvement. So in this way, our attachment increases. So when we are old enough, Prahlāda Mahārāja says that ko gṛheṣu pumān saktam. The older we are, our attachment for home—home, society, society, friendship, love—increases.
The beginning of attachment is sex. That is described in the Bhāgavata. Puṁsaḥ striyā mithunī etat. The whole world is attached with one another on the basis of sex. So the sex attraction increases as we increase our products of sex. Gṛha-kṣetra-sutāpta-vittaiḥ (SB 5.5.8). The products of sex... The first combination is with wife, and then we want some apartment or place to live together; then produce children; then we want society; then we want money, wealth. In this way, go on increasing, the real purpose of life is forgotten. The real purpose of life is, especially for the human being, is how to get away from this material bondage.
The chemical composition of the gold bar and the gold particle is the same. So, ātmā nitya eternal. The materialistic scientists, they have no information of the ātmā. They think that this material combination of elements evolved some living force. That is their theory. As such they think that in other planets, where the atmosphere is different, they think there is no life, because they do not know that life means presence of the ātmā, and the ātmā, the soul, can live in any condition of material existence, any condition. Even in fire the ātmā can live because according to the information we receive from Bhagavad-gītā, the ātmā is never burned even in the fire. It is never moistened in the water. It cannot be cut into pieces. These things are there. This material body can be cut into pieces, it can be burned, it can be wetted in water, but ātmā, spirit soul, is different from this body.
The European philosophers they like very much this Sankhya philosophy system because in the Sankhya philosophy these twenty-four elements have been very much lucidly explained. Sankhya philosophy. Dehas tu sarva-saṅghāto jagat. So there are two kinds of bodies, jagat and tasthuḥ-moving and not moving. But they're all combination of these twenty-four elements. atraiva mṛgyaḥ puruṣo neti netīty, now, one has to find out the ātmā from these twenty-four elements by eliminating, "Where is ātmā, where is ātmā, where is ātmā." But one can find out in that way provided he follows the rules and regulations, and the process. That is possible.
They think automatically, by combination of this matter... They are still persisting on this point, and when you challenge, "You take this chemical and prepare the living force," they'll say, "That I cannot do." And what is this? If you cannot do, then why you are speaking like nonsense, that "The combination of matter or chemicals gives the life"? You take the chemicals. Our Doctor Svarūpa Dāmodara in the California University... One big professor came to lecture on chemical evolution, and he challenged immediately, that "If I give you the chemicals, can you produce life?" He said, "That I cannot say." So this is their position. They cannot prove it. They cannot do it. Science means not only observation but experiment also. That is complete. Otherwise theory. It is not science.
As many numbers of atoms are there, so many number of living entities are there, and there is struggle here. So in this human life the chance is how to get out of this material atomic combination and go back to home, back to Godhead.
Sunshine is combination of minute luminous molecular parts. There are finer atomic parts, lumination, combined together, that is called sunshine. That minute particle, shining minute particle is never equal to the sun. Similarly, jīva is minute particle of the supreme sun, Kṛṣṇa. Mamaivāṁśo jīva-bhūta (BG 15.7). So as the small molecular particle, shining particle in the sunshine cannot become the sun, similarly, the molecular particle of the Supreme Soul, the jīvātmā, is never equal to the Supreme Lord. The another name of the Supreme Lord is asama-urdhva. Asama. Asama means never equal. What to speak of ordinary living entities, in the śāstra it is stated that even Lord Brahma, Lord Siva cannot be equal to the Supreme Personality of Godhead. That is the injunction.
Every Vedic mantra begins with oṁkāra, and He is Kṛṣṇa. Vedic mantra, we chant Vedic mantra. There are many, many Vedic mantras in Upaniṣad and tantras, saṁhitā. So the (indistinct) begins with the combination of alphabets a, u, ma-Om. Oṁ tad viṣṇuṁ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Everything. Oṁ namo bhagavate vāsudevāya. Every Vedic mantra begins with the oṁkāra. Some of them are very much fond of chanting omkara instead of Hare Kṛṣṇa. So there is no objection. Kṛṣṇa says, praṇavaḥ sarva-vedeṣu. Praṇava means oṁkāra.
Formerly, according to Vedic civilization, there was no liking of the boy or the girl. The parents of the boy and the girl, they would see, "Whether this combination will be happy." They will bring horoscope and calculate astronomically, "What is the symptoms of this boy? What is the symptoms of this girl? Whether they will be peaceful in married life?" They calculated, and the parents would see in what kind of family the girl is born, and what kind of boy, the family he's born. So many things. If they do not agree, the parents of the girl and the boy, then there is no marriage. Still, in India... At least, I was also married, and some of my children, they were also married. But this system in India is still followed. The parents, they select the suitable boy and the suitable girl. The primary aim is that they may live very peacefully. There may not be unnecessarily disturbance in their family life. That was the aim.
As you can neglect the fight between two goats, as you can take not seriously the śraddhā ceremony of muni, as you do not take very seriously the thundering sound of the cloud in the morning, similarly, dāmpatye kālahe caiva, similarly, whenever there is fight between husband and wife, you should take like that. Don't take it seriously. But at the modern civilization, the husband and wife quarrel is taken so seriously that immediately they go to the court and there is filing of divorce, and the combination, the married life, dissolved, and both are unhappy. And this psychology is, as it is stated... I do not know, but probably it is right, that disagreement between husband and wife is due to sex difficulty. That's all. It is clearly stated here. Either the husband or the wife, if there is not complete sex satisfaction, one of them must be very unhappy, and disagreement and dissolution...
| Page Title: | Combination (Lectures, SB) |
| Compiler: | Visnu Murti, Priya, Mayapur |
| Created: | 17 of Aug, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=108, Con=0, Let=0 |
| No. of Quotes: | 108 |