Śrīmad-Bhāgavatam 7.9.49

Anantarām Śāstrījī: [chants slokas] Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Śrīmad-Bhāgavatam, 7.9.49. [chants verse; Prabhupāda and devotees respond] [break]

naite guṅā na guṅino mahad-ādayo ye sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ ādy-antavanta urugāya vidanti hi tvām evaṁ vimṛśya sudhiyo viramanti śabdāt [SB 7.9.49]

Puṣṭa Kṛṣṅa: [chants synonyms; devotees respond] [break]

[02:38]

Translation: "Neither the three modes of material nature—sattva-guṅa, rajo-guṅa and tamo-guṅa—nor their predominating deities, the five gross elements, the mind, the demigods nor the human beings who are all subjected to birth, death and annihilation can understand Your Lordship. Therefore the wise, spiritually advanced men who have taken to devotional service do not much bother with Vedic study, but rather they engage themselves in practical devotional service."

Prabhupāda:

naite guṅā na guṅino mahad-ādayo ye sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ ādy-antavanta urugāya vidanti hi tvām evaṁ vimṛśya sudhiyo viramanti śabdāt [SB 7.9.49]

So ārādhito yadi haris tapasā tataḥ kim [Nārada Pañcarātra]. Viramanti śabdāt. There are so many prescribed mantras for liberation. Oṁkāra-sarva-vedeṣu. Every Vedic mantra begins with oṁkāra, and He is Kṛṣṅa. Vedic mantra..., we chant Vedic mantra. There are many, many Vedic mantras in Upaniṣad and tantras, saṁhitā. So the begins with the combination of alphabets a, u, ma—oṁ. Oṁ tad viṣṅuṁ paramaṁ padaṁ sadā paśyanti sūrayaḥ [Ṛg Veda]. Everything. Oṁ namo bhagavate vāsudevāya. Every Vedic mantra begins with the oṁkāra. Some of them are very much fond of chanting oṁkāra instead of Hare Kṛṣṅa. So there is no objection. Kṛṣṅa says, praṅavaḥ sarva-vedeṣu [Bg 7.8].

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

Praṅava means oṁkāra.

So actually only Kṛṣṅa is there, Para-brahman. He is only. Sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1].

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

Expansion in different varieties of multimanifestation. But if we analyze all these things, ultimately we come to the point that Kṛṣṅa is everything. That requires intelligence, how to analyze. Therefore here it is said this manifestation, this material manifestation, is guṅa guṅino mahad-ādayo, manaḥ, mind, intelligence, the five gross elements, three subtle elements, all, and manufactured, these demigods, animals, men, martyāḥ, 8,400,000 species. So all these varieties, actually it is simply..., they are simply manifestation of Kṛṣṅa's different manifestation of energy, nothing else. The real center point is Kṛṣṅa. This can be understood by advanced students, bahūnāṁ janmanām ante [Bg 7.19],

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

after studying, studying, studying, not only in one life but for many, many lives. Bahūnāṁ janmanām, jñānavān. If he actually becomes wise, jñānavān, then he understands that only Kṛṣṅa is everything. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg 7.19]. That is real understanding.

So as soon as one understands vāsudevaḥ sarvam iti, then Vasudeva is there, and I am there. So what is my relationship with Vāsudeva? He is the greatest, greater than the greatest, and I am the smaller than the..., although the quality is the same. I am also cit, and Kṛṣṅa is also cit, sat-cit-ānanda, and I am also sat-cit-ānanda in small part. And because I am a very small particle, I forget my real nature. I identify with this material mahad-ādayaḥ. This is fallen down. This is fallen—a spark. Spark is fire, and the big fire is fire, but sometimes it is thrown: "Phat! Phat!" It sometimes falls down. So that small particle falls down. The big fire never falls down. Therefore Kṛṣṅa's another name is Acyuta. Acyuta means He never falls down. We, a small particle of the acyuta, although by nature we are acyuta, but due to our weakness we are prone to fall down in this material world. That is our position. But again we can be reinstated in our original position by cultivating Kṛṣṅa consciousness. This is the position. Ādy-antavanta urugāya.

So in this material world there is ādi, ādy-anta, beginning and ending. But Kṛṣṅa has no beginning or end. The material... Therefore Kṛṣṅa is not material. Urugāya. Kṛṣṅa is urugāya. Uru means He is exalted with nice, many, many ślokas, gāya. Gāya means songs, poetry. Uru. We cannot imagine. Uru-gāya. Just like in the Brahma-saṁhitā: yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṅḍa-nāthāḥ [Bs 5.48].

[Brahmā and other lords of the mundane worlds, appearing from the pores of hair of Mahā-Viṣṅu, remain alive as long as the duration of one exhalation of the latter [Mahā-Viṣṅu]. I adore the primeval Lord Govinda of whose subjective personality Mahā-Viṣṅu is the portion of portion.]

Loma-vilajā jagad-aṅḍa-nāthāḥ. So this jagad-aṅḍa-nāthāḥ, mean BrahmC... Jagad-aṅḍa. Āṅḍa means egglike, egg-shaped, this brahmāṅḍa or this universe. And there are jagad-aṅḍa-nāthāḥ, plural number. So in each universe there is a chief living entity. He is called Brahmā because Brahmā is created first in [indistinct]. So that Brahmā, there are millions of universes, and there are millions of Brahmās and millions of Śiva and other demigods. Each Brahmā is full with all different types of living entities. But such Brahmā, where they are being born? Not only Brahmā, the brahmāṅḍa. Yasyaika-niśvasita-kālam athāvalambya jīvanti. Niśvasita-kāla. Just like we exhale and inhale. A minute... Or not minute even: a second. Within a second we exhale and inhale so many times. So similarly, Viṣṅu, Mahā-Viṣṅu, He is also exhaling and inhaling. But during that period so many brahmāṅḍas are coming and so many brahmāṅḍas disappear. Ādy-antavanta, beginning and... But this Mahā-Viṣṅu, who is this Mahā-Viṣṅu? Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilaja jagad-aṅḍa-nāthāḥ, viṣṅur mahān sa iha yasya kalā-viśeṣo [Bs 5.48]. This Mahā-Viṣṅu, from whose breathing so many brahmandas and Brahmās are coming and going, that Mahā-Viṣṅu's one second just imagine, how many million millions of years. So this is the description of Mahā-Viṣṅu. Then Mahā-Viṣṅu is also partial incarnation of Saṅkarṣaṅa; the Saṅkarṣaṅa is also emanation from Nārāyaṅa; and Nārāyaṅa is also a emanation from the first catur-vyūha Saṅkarṣaṅa. This Saṅkarṣaṅa is expansion of Baladeva, and Baladeva is the immediate expansion of Kṛṣṅa. Therefore come to the Kṛṣṅa. So ādy-antavanta.

So beginning is Kṛṣṅa. Aham ādir hi bhūtānām. He says, Bhagavad-gītā. Mattaḥ sarvaṁ pravartate [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

This is the explanation Kṛṣṅa is giving. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg 7.7].

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

We should understand this. So beginning is the Kṛṣṅa, ādi. Īśvaraḥ paramaḥ kṛṣṅaḥ sac-cid-ānanda vigrahaḥ, anādir ādiḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Anādi: He has no beginning. And everything has got beginning, and anta, but Kṛṣṅa has no beginning and anta. Ādy-anta. So in this way we have to understand Kṛṣṅa. And one who has such perfect understanding of Kṛṣṅa... And Kṛṣṅa says, aham ādir hi devānām [Bg 10.2]. Devānām means beginning from Brahmā, then Śiva, then so many other demigods, Indra, Candra, Varuṅa. Aham... Even Viṣṅu. The Viṣṅu, Kṣirodakaśāyī Viṣṅu, He is also partial expansion of Kṛṣṅa, and from Kṣirodakaśāyī Viṣṅu the Viṣṅu is all-pervading. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61]:

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

the Supreme Personality of Godhead who is staying in everyone's core of heart, hṛd-deśe. It is... There is no hide and seek, hide and seek. It is clearly stated that "This Paramātmā, Viṣṅu, is staying, hṛd, hṛd-deśe, in the heart." Therefore heart is always palpitating. And the jīvātmā is also there and... [aside:] Stop children talking. Then when the jīvātmā leaves this body, that is called heart failure. That is heart failure. Heart is palpulating, but as soon as the jīvātmā goes, heart fails. And these materialist science, they cannot give any cause. They are giving, what is that, oxygen gas and every minute injecting to keep the palpitation of the heart, throbbing of the heart, continuous. But how they can do it? As soon as the living soul is depart from the heart there is no more palpitating. It is simply a lump of matter. That requires intelligence, that this matter is never the living soul.

Therefore anyone who is accepting this body as self, they have been described in the śāstra no better than... Sa eva go-kharaḥ [SB 10.84.13].

[One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth—such a person is no better than a cow or an ass.]

Go means cows, and khara means asses. These are asses. They are taking so much credit, advancement of scientific knowledge, but so long they do not understand there is soul—dehino 'smin yathā dehe [Bg 2.13],

[As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.]

they are all asses, that's all, simply asses. This is our challenge, that "You are all asses. If you do not accept the existence of the soul, if you cannot find out where it is, then you are all asses. We don't give you any credit." This is our challenge. Let anyone come. We shall prove that he's an ass. We shall prove. How? It is very easy. Any intelligent man can analyze this body. Take this breathing. What is this breathing? It is air. Now, you are very much anxious to keep the breathing going on by oxygen gas and injection. What is the use of oxygen gas? If breathing is lost, you can put some air within, just like the bellow, and by machine, by some electric arrangement, the bellow can go on and the breathing will come out. Why don't you do that? It is very easy. Anyone can do it. And not anyone; at least one who has got some mechanical idea. So do you think that the breathing will bring the life? Do you think? It is not possible, sir. It is air only. That is not possible. Then you take the blood. What is this blood? The blood is nothing but red water. You cannot say that injecting some red water, you can bring life. Analyze it very intelligently. Then what is the composition of this body? The air or the water, the same. Bhūmir āpo 'nalo vāyuḥ [Bg 7.4].

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

It is said here, mahad-ādayo. Mahat-tattva and its expansion. Even in the subtle mind, manaḥ prabhṛtayo, mind, intelligence, egotism, you analyze everything, but you won't find there the life. No. That is not possible.

Therefore, if you are intelligent enough, you take one ingredient of this body. One after another, one after another, one after another, you analyze. You won't find. Neither with that ingredient you can create life. That is not possible. This is analysis. You are very expert in analyzing things in the laboratory and charge fees, chemical analysis. But this is also composition of these chemical. But they say "chemical evolution." That's right, evolution. It has come, life. Then, when life is lost, why don't you combine these chemicals, bring life? That is not possible. Therefore, by proper analysis one must come to the conclusion that these ingredients are different from the living force. Then... That is called self-realization. Ahaṁ brahmāsmi: "I am not this matter." That is the first step of knowledge. Brahma-bhūtaḥ prasannātmā [Bg 18.54]. "Oh, I was so much busy with this lump of matter. Now I understand that I am spirit soul," ahaṁ brahmāsmi. This is the first realization, self-realization.

Then,

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

Now, after being brahma-bhūtaḥ, realizing oneself that "I am not this body, I am spirit soul," he becomes relieved from all these anxieties. Because here in the material world it is full of anxieties because we are identifying with this body. This is the cause of anxiety. But as soon as I realize myself that "I am not this body; I am spirit soul," then all my anxiety is gone. Na hanyate hanyamāne śarīre [Bg 2.20]. I am always very much anxious to give protection to my body. But we understand that na hanyate hanyamāne śarīre. Even your body is annihilated, you are not annihilated. That understanding is lacking. One who understands—na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg 18.54]. Then there is no fight between one nation to one nation, one animal to one animal, one man to one... There is no more. Samaḥ sarveṣu. Because that is the realization that "We are not this body." "I am neither dog, I am not man, I am not this, I am not that. This is all superficial. I am spirit soul. A dog is also spirit soul; the snake is also spirit soul; the tree is also spirit soul." Paṅḍitāḥ sama-darśinaḥ [Bg 5.18].

[The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṅa, a cow, an elephant, a dog and a dog-eater [outcaste]]

That is real knowledge, sama-darśinaḥ.

Then next stage is that "I am spirit soul, and I am fallen down in this condition. Now I have realized. But wherefrom I am coming?" That is next research work. And then, when he understands by studying ourself, and when he understands from Kṛṣṅa, Kṛṣṅa said, mamaivāṁśo jīva-bhūtaḥ [Bg 15.7], "I am a jīva, living entity. I am part and parcel of Kṛṣṅa," this realization, Brahman realization, Para-brahman realization. Then "I am living force. Then what is my duty?" The duty is the small must render service to the great. This is bhakti. This is bhakti. You analyze simply. It is the most perfect science, bhakti-yoga. That is natural, bhakti-yoga. It is not artificial. Jñāna, karma or yoga, they are all artificial. Simply Caitanya Mahāprabhu begins from this point, jīvera svarūpa haya nitya kṛṣṅa dāsa [Cc Madhya 20.108].

[It is the living entity’s constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṅa has three varieties of energy.]

So if you understand and you begin to serve Kṛṣṅa, then there is no need of studying Vedas or this or that. Here it is said, vimṛśya sudhiyo viramanti śabdāt. "No more education. Bās. First-class education I have got. I am eternal servant of Kṛṣṅa."

Thank you very much.

Devotees: Jaya Prabhupāda! [end]