Madhya-lélä 20.152–154 — December 11, 1966, New York
661211CC-NEW YORK [28:13 Minutes]
Audio
Prabhupäda: So Lord Caitanya is describing about the personal feature of Lord
Kåñëa. The [im]personal feature of Lord Kåñëa, as described in the Bhagavad-gétä, that is the manifestation of His material energy. Now, the personal feature as described by Lord Caitanya in the Caitanya-caritämåta, this is the description of His spiritual feature. We have already studied in the Bhagavad-gétä that the Lord has two distinctive features: material and spiritual, superior and inferior. Of course, for Him there is no superior or inferior. But for us, it is superior, inferior. We cannot say that because everything is emanation from the Supreme, therefore there is no superior or inferior. No. Superior, inferior, in relationship with the energy. Just like éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati [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.] "Éçvara, the Supreme Lord, is situated in everyone's heart." So He is in the heart of a hog, of a dog, and the learned brähmaëa as well. For Him there is no such discrimination what is hog, what is dog, what is brähmaëa, what is good, what is bad, because He is Absolute. But here we have to distinguish between the hog
1 and the dog, at least so far the material body is concerned. So Lord Caitanya says,
[O Sanätana, please hear about the eternal form of Lord Kåñëa. He is the Absolute Truth, devoid of duality but present in Våndävana as the son of Nanda Mahäräja.] He is addressing Sanätana Gosvämé. You'll remember that this chapter, "Instruction to Sanätana Gosvämé," was begun when Sanätana Gosvämé, after his retirement, approached the Lord at Benares and surrendered himself and asked Him, "What I am?" So under that question, He is describing his relationship with Kåñëa. Kåñëa. The jévätmä, the living entity, is eternally servitor of Kåñëa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate. Suppose I am serving at a place. I am engaged in a service to a master, but I do not know how big is my master. But when I understand the influence and opulence and greatness of my master, I become more devoted: "Oh, my master is so great." So therefore simply knowing, "God is great, and I have got some relationship with God," that is not sufficient. You must know how much great He is. Of course, you cannot calculate, but as far as possible, you should know how great He is. So that greatness of Lord Kåñëa is being described here by Lord Caitanya to His disciple, Sanätana Gosvämé. Advaya-jïäna-tattva, vraje vrajendra-nandana. Advaya-jïäna-tattva. Advaya-jïäna-tattva means He is Absolute. He is not relative. Here everything is relative, but "God" means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness.
2 To understand good, we have to understand what is bad. So here it is everything duality. So Kåñëa is Absolute. That is the first understanding, that there is no duality. Kåñëa, His name, His fame, His pastime, His quality, His association, associates—everything is one. One plus one equal to one, always remember. There is no difference between Kåñëa and Kåñëa's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say "water, water, water, water," oh, that will not quench my thirst. I must have the thing, water, and then it will be acting. But Kåñëa is advaya-jïäna. So when we hear Kåñëa's name, then we should understand that "Kåñëa is before me in His sound vibration. He is present before me in sound, because He is everything." Why sound [is] not Kåñëa? If He is everything, sound is also Kåñëa. So this is called advaya-jïäna. Similarly, when we read Bhagavad-gétä, that is also Kåñëa. Therefore we should pay respect. When we enter into the temple of Kåñëa, it should be understood that we are in touch with Kåñëa. Everything in relationship is Kåñëa. That is the highest... Therefore the devotees who are in the higher conception of Kåñëa consciousness sees nothing before him save and except Kåñëa. That is not to be imitated, but the stage, in the higher stage, the devotee sees nothing but Kåñëa. Sarvatra sphüraya täìra iñöa-deva mürti [Cc Madhya 8.274]. [The mahä-bhägavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.] Everything is relationship Kåñëa. Matter is energy of Kåñëa. Therefore energy and the energetic, not being different, so even in the material world he sees Kåñëa. So for him, there is no matter; everything spiritual. Advaya-jïäna. There is no matter at all. Just like in Kåñëa, he has no distinction what is
3 matter, what is spirit, but in our conditioned stage we have got "superior," "inferior" conception. But when we are also in the higher stage of the Absolute Truth, brahma-bhütaù prasannätmä na çocati na käìkñati [Bg 18.54], when we are actually in devotional..., such pure devotional service in Kåñëa, then we will see that everything is Kåñëa. [And of all yogés, 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.] For example, just like we take kåñëa-prasädam. Kåñëa-prasädam, we respect prasädam. We offer obeisances before taking prasädam. Why? Because the prasädam is also Kåñëa. So by taking prasädam, I am contacted Kåñëa. By hearing Kåñëa, I am contacted Kåñëa. By working for Kåñëa, I am contacted Kåñëa. This is called Absolute truth. Lord Caitanya says, kåñëa advaya-jïäna-tattva. He is Absolute Truth. Vraje vrajendra-nandana. And the abode which is called Kåñëaloka, Våndävana... He is just like the boy of... Vrajendra-nandana. He has got His devotee as father and mother. He is just like a boy, sixteen-years-old boy, Vrajendra-nandana. That is the real feature of Kåñëa. He is not... You will never find Kåñëa as very old man. No. Kåñëa's real feature of body, trans..., not this body, His transcendental body, sac-cid-änanda-vigrahaù [Bs 5.1]. [Kåñëa 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.] With a flute in the hand, He look just like a fresh sixteen-years-old boy, always freshness. Kiçora. Kiçora means, kiçora age is from ten years to sixteen years. And after sixteenth year, one begins his youth. So Kåñëa is always in His kiçora avasthä. Kiçora avasthä means He will appear just like boy, a fifteen-, sixteen-years-old boy, Vrajendra-nandana. But at the
4 same time, sarva-ädi: He is the original. Everything, whatever you see, either in the material world or spiritual world, He is the origin. So He is the oldest. He is the oldest, but you will see Him as youngest. advaitam acyutam anädim ananta-rüpam ädyaà puräëa puruñaà nava-yauvanaà ca [Bs 5.33] [I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruña; yet He is a person possessing the beauty of blooming youth.] In the Brahma-saàhitä you will find description of Kåñëa, advaita acyuta... Advaita means absolute; acyuta means nonfallible, Brahman. He is Parambrahman. We are also Brahman, but we have fallen down. We have fallen down in this material condition. But Kåñëa never falls down in material condition. When He appears before us, don't think that "He is also fallen soul like me." The fools consider like that. Avajänanti mäà müòhä [Bg 9.11]. [Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.] Müòhä means fools. The fool consider Kåñëa as ordinary man. Mänuñéà paraà bhävam ajänantaù. The fools do not know what is immense potency, background, of Kåñëa. Therefore they think Kåñëa as like one of us. So here it is said that sarva-ädi. Sarva-ädi means the primal. Primal. And sarva-aàçé. Sarva-aàçé means He is the original thing, and everything is part. We are also part and parcel of Kåñëa. Mamaiväàça, in the Bhagavad-gétä. Aàçé. Aàçé and aàça. Just like this hand, it is called part, and I am, as whole body, I am the whole. So we can understand part and whole. So therefore He is whole, and everything is His part. He is the aàçé; He is the whole. Sarva-aàçé.
5 Kiçora-çekhara. This very word, kiçora-çekhara, "the supreme boy." The supreme boy. His feature is like..., just like a fresh boy, but the supreme. Kiçora-çekhara cid-änanda-deha [Cc Madhya 20.153], spiritual body. [Kåñëa is the original source of everything and the sum total of everything. He appears as the supreme youth, and His whole body is composed of spiritual bliss. He is the shelter of everything and master of everyone.] Just mark this description of Kåñëa: cid-änanda-deha. Cid-änanda-deha means transcendental, spiritual body, not this body. Because the less intelligent person, they cannot think of personal God, because they think that whenever there is question of personality, it is material body. They cannot find out the shape of the spirit soul. It is so small that from material eyes, by material instrument, you cannot find out the shape of the soul. Therefore they conclude that there is no shape. The same example: just geometrically, the definition of point is given, "point has no length, no breadth," because a point cannot be measured by any human instrument. But nothing can be without... Even the atom has got its measure. But because we have no power to measure, we set aside, dismiss: "Oh, there is no..., nothing." So similarly, "Because we do not know what is spirit, and we think spirit is something just opposite to this matter, and matter we find manifestation, form, therefore spirit should be formless." That is their conclusion. But actually it is not so. We therefore require to learn from the authority. Kåñëa... Lord Caitanya says, cid-änanda-deha. Cid-änanda-deha, the transcendental, eternal body. Cid-änanda-deha and sarväçraya. Sarväçraya means He is the rest of everything. Now, you see before you that so many big, big planets, even the sun, it is floating in the air. Such a big body, lump body, which is some million times greater than this earth, we can see it is floating in the sky. So how it is floating? Here it is explained, sarväçraya. It is floating on Kåñëa's energy. Everything is Kåñëa's energy.
6 Sarväçraya sarveçvara. Sarveçvara means the Supreme Lord. This is very nicely explained by Lord Caitanya. Sarva-ädi: "He is the origin of everything." Sarva-aàçé: "He is the whole of all the parts. And He is just like a fresh boy. His body is transcendental, spiritual, full of bliss." Sarväçraya: "And He is the rest of everything, and He is the Supreme Lord." This is the description of Kåñëa. So as we have seen that Lord Caitanya, when He instructs, He gives at once evidence from authoritative scripture. That is the way of presenting. Always you should remember that we cannot imagine about God: "I think God is like this." This is nonsense. You have no thinking power. You are under the grip of material nature. He is pulling. The material nature is pulling you by the ear, just like this. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg 3.27]. [The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.] You are being acted, influenced. Just like the same example: You are thrown in the Atlantic Ocean, you have no power. By the waves you will have to work. The waves are tossing this way and that way. You are simply struggling. That's all. So how we can think independently within the tossing of Atlantic Ocean? This is all nonsense. So we cannot imagine, we cannot concoct, about God. We have to hear from authoritative scripture, authoritative version. Then we will understand. So here is authoritative version from Brahma-saàhitä:
[Kåñëa who is known as Govinda is the Supreme Godhead. He has an
7 eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.] The Brahma-saàhitä describing about Kåñëa, that éçvara, Lord... There are many lords. We have got experience. In England you will find many lords. We had some dealing with Lord Zetland, Marquis of Zetland. There are many lords. In your country also there are many lords. Any rich man is lord. In our country also there are many lords. But Kåñëa is not a lord like them. These lords are under the grip of material nature. They are lord by name. But as soon as the material nature gives a slap on the lord, at once passed, everything lordship finished. So He is not a lord like that. [chuckles] Éçvaraù paramaù. He is lord, but the Supreme Lord. He is not under anyone's control. Here the stamped lord, rubber-stamped lord, they are under full control. So they may say that "I am lord of all I survey," but it is all foolishness. Nobody is lord. The real lord is Kåñëa. Therefore it is said, éçvaraù paramaù. Parama means Supreme. And who is that Supreme Lord? Kåñëa. Éçvaraù paramaù kåñëaù. So how He becomes parama, the Supreme? Because He is sac-cid-änanda-vigrahaù. His body is spiritual, full of bliss and eternal. Therefore He is Supreme Lord. Anädi. So we have got experience that everything has got its cause. Suppose I am lord. But I have got some cause to become lord. Either my father was lord or I have accumulated some wealth, the government has recognized me as lord... Under certain condition, I have become lord. But He is ädi. Ädi means He is the origin. There is nothing beyond Him; therefore ädi. Ädi, anädi. Anädir ädiù. Everything has got a cause, but He has no cause. He is Lord, but there is no cause how He has become Lord. When I am lord, there is cause. I cannot become... Perhaps you know that in England, if somebody becomes very rich, he has to deposit some amount of money to the government, then government will award him the title "lord." And with that huge amount of
8 money his family will be maintained, and the first son of the lord family, he will be declared as lord. In this way. So far I have heard. I do not know exactly. But this lord is made, recognized, by the government on deposition of some certain amount of money. The government recognizes, "Yes, this family may be recognized as lord family." They create. In England they create aristocracy. Similarly, when they were in India, they also created many aristocracies. So Kåñëa is not a created, aristocratic lord. That we should know. Anädir ädir govindaù [Bs 5.1]. [Kåñëa 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.] Govinda means... Go means three things. What is that? Go means the senses, and go means cow, and go means land. There are three meanings of go. So He gives pleasure to these three things. Wherever He is present, it becomes blissful, änanda. Änandamayo 'bhyäsät [Vedänta-sütra 1.1.12], the Vedänta-sütra says. [By nature, the Supreme Lord is blissful.] Änandamaya, always full of... Kåñëa is the reservoir of pleasure. So whenever He is present, in whichever land, in whichever country, in whichever planet He is present, it becomes full of bliss, änanda. Govinda. And He is playing just like cowherd boy, sixteen-year-boy and playing with cows. His father has got many cows, and He goes to the cows, pleasure trip with friends. That is Kåñëa's business. He is not going to any office or any factory. You see? So goñöha. He goes, and His mother gives Him sufficient to eat. And after eating His breakfast, with His friends and His flute and cows He goes outside for pleasure trip. That is Kåñëa's business. Therefore He is Govinda. The cows, oh, as soon as they see Kåñëa, they become... They lick up His feet and body, and every cow has got a different name. As soon as He will call, the
9 cow will come immediately, and dropping milk. And those cows are also spiritual. Surabhé. It is described in the Brahma-saàhitä, surabhér abhipälayantam [Bs 5.29]. [I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakñmés or gopés.] Surabhé. Surabhé cow means nonexhaustive. You can milk as much milk you want and as many times. In the material world the cow is limited. There is time that you can milk, morning and evening, and so much quantity, not more than that. But surabhér means you can milk those cows anytime you like, and you can draw milk as many as you like, as much as you like. This is called surabhé. Surabhér... In the description of Brahma-saàhitä: cintämaëi-prakara-sadmasu kalpa-våkña-lakñävåteñu surabhér abhipälayantam. Surabhér abhipälayantam. So therefore He is Govinda. He gives... He is pleasure for everyone. And indriya... Go means senses. We are..., we are seeking sense pleasure. Sense pleasure means reciprocation between the two. I want to see a beautiful girl. That means two. Or I want to see a beautiful boy. So that means two. So without two, there cannot be sense pleasure. I want to eat something palatable. There must be two. At least, the dish must be full of varieties. So impersonal, there is no pleasure, actual pleasure. So Kåñëa, our relationship with Kåñëa, our service with Kåñëa, that is pleasure. Govinda. That is real sense pleasure. By seeing Kåñëa, by tasting Kåñëa, by smelling Kåñëa, by touching Kåñëa—everything, that is sense pleasure. That is our real sense pleasure. So He is Govinda and sarva-käraëa-käraëam [Bs 5.1], the cause of all causes. [Kåñëa 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.]
10 Beyond Him, there is no other cause. This is the description Lord Caitanya gives, and we shall gradually discuss other points. Any questions? [end]
