Çré Caitanya-caritämåta,

Madhya-lélä 20.156–162
[Partial Recording]
—
December 13, 1966, New York

661213CC-NEW YORK [15:34 Minutes]

Audio

Prabhupäda:

ete cäàça-kaläù puàsaù

kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà
måòayanti yuge yuge
[Cc Madhya 20.156]

[All of the above-mentioned incarnations are either plenary portions or

portions of the plenary portions of the Lord, but Lord Çré Kåñëa is the original
Personality of Godhead. All of them appear on planets whenever there is a
disturbance created by the atheists. The Lord incarnates to protect the theists.]

jïäna, yoga, bhakti—tina sädhanera vaçe

brahma, ätmä, bhagavän-trividha prakäçe
[Cc Madhya 20.157]

[There are three kinds of spiritual processes for understanding the Absolute
Truth—the processes of speculative knowledge, mystic yoga and bhakti-yoga.

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According to these three processes, the Absolute Truth is manifested as
Brahman, Paramätmä or Bhagavän.]
So the Absolute Truth is manifested according to the vision of the seer. The
Absolute Truth is one without second, but according to the capacity of the
seer, the Absolute Truth is manifested either as Brahman, impersonal
Brahman, or localized Paramätmä or the Supreme Personality of Godhead. So
this point we have discussed.
So Lord Caitanya is giving one evidence from Çrémad-Bhägavatam:

vadanti tat tattva-vidas

tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
[Çrémad-Bhägavatam 1.2.11]

[Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramätmä or Bhagavän.]
In the Çrémad-Bhägavatam it is said that "The Absolute Truth is one, without
any duality. He is simply named in different way." And what are the different
names? "Brahman, Paramätmä and Bhagavän."

brahma—aìga-känti täìra, nirviçeña prakäçe

sürya yena carma-cakñe jyotirmaya bhäse
[Cc Madhya 20.159]

[The manifestation of the impersonal Brahman effulgence, which is without

variety, is the rays of Kåñëa’s bodily effulgence. It is exactly like the sun. When
the sun is seen by our ordinary eyes, it appears to consist simply of effulgence.]
Lord Caitanya says that "The conception of Brahman is that it is the rays of
the body of Kåñëa. Just like the sunshine is the rays of the body of the sun disc,

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similarly," brahma-aìga-känti täìra nirviçeña prakäçe. And in that brahma-jyoti,
or rays, there is no variegatedness. Just like if you all of a sudden see to the sun,
you don't find any variegatedness in the sky. It appears just like only dazzling
effulgence. But when the sunlight is not there, we can see millions and millions
of stars in the firmament. So in the Upaniñad also, it is prayed that "My Lord,
You kindly move this curtain of glaring effulgence so then I can actually see
You."
So one who is dazzled by this glaring effulgence of the rays of Kåñëa, they can
realize the Supreme Lord, or the Supreme Absolute Truth, as impersonal. Sürya
yena carma-cakñe jyotirmaya bhäse. Carma-cakñe, with our present eyes,
defective... All our senses are defective. We are very much proud of our eyes. I
want to see personally. But we do not know that with these eyes or any sense,
they are all defective. They are not perfect. Just like in the glare of the
sunshine, oh, we see nothing. We see sometimes darkness. So we cannot
believe these eyes or senses. We have to take information of perfect knowledge
from the authorities. That is the Vedic way.
So those who want to see God, or the Supreme Absolute Truth, by the agency
of their imperfect senses, they say that God is imperson. They're imperfect.
That is a realization of the imperfect senses. Perfectly, the perfectly vision,
perfect vision of the Supreme Lord is a person. Just like nobody can enter into
the sun disc. They can say from distant place, "Oh, there is nothing. It is simply
fire." But from scripture we understand, "No, that is a planet." And as in this
planet we have got so many variegatedness, similarly, in that planet also, there
are... In every planet.
There is no reason to disbelieve that in, in the, in other planets there is no life,
there is no variegatedness. No. According to Vedic literature, it is not
acceptable. Each and every planet, there is variegatedness as we find in this
planet. The difference is that in some of the planets earthly matter is
prominent, some of the planets fiery elements are prominent. So in the sun,
sun planet, fiery elements is very prominent. There the living entities and
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everything, they are made of fire.
So He's giving another evidence from Brahma-saàhitä:

yasya prabhä prabhavato jagad-aëòa-koöi-

koöiñv açeña-vasudhädi-vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs 5.40]

[I worship Govinda, the primeval Lord, whose effulgence is the source of the
nondifferentiated Brahman mentioned in the Upaniñads, being differentiated
from the infinity of glories of the mundane universe appears as the indivisible,
infinite, limitless, truth.]
"I worship the primeval Lord, Govinda, whose bodily effulgence is
brahma-jyoti." The brahma-jyoti, that is nothing but His bodily effulgence. And
in that brahma-jyoti... Yasya prabhä prabhavato jagad-aëòa-koöi. Or that
brahma-jyoti being manifested, there are innumerable planets and universes,
there are. The same example: just like in the sun, sunshine, there are
innumerable planets, so similarly, in the original shine, Kåñëa shine—this is
sunshine; the original shine is Kåñëa shining—in that effulgence there are
innumerable Vaikuëöha planets, spiritual planets.
Ekäàçena sthito jagat [Bg 10.42].
[But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.]
In the Bhagavad-gétä, you'll find, all these planetary manifestation is situated in
one fourth of His effulgence. Three fourth of the manifestation are in the
spiritual sky. Tad brahma niñkalam anantam açeña-bhütam. Açeña-bhütam. It is
so much extended that nobody can calculate how far. We cannot calculate
even the sunshine, how far it is extended, and what to speak of that original

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effulgence. So our knowledge is always imperfect. We cannot study even
millions and millionth part of the opulence of the Supreme Lord. So it is futile
to deny God because we cannot calculate His potencies and expansion of
potencies.

paramätmä yeìho, teìho kåñëera eka aàça

ätmära 'ätmä' haya kåñëa sarva-avataàsa
[Cc Madhya 20.161]

[The Paramätmä, the Supersoul feature, is a plenary portion of the Supreme

Personality of Godhead, who is the original soul of all living entities. Kåñëa is
the source of the Paramätmä.]
Now, this localized aspect, Paramätmä... In individual soul, living, He's called
Paramätmä. So that Paramätmä, Supersoul, is also a part representation. The,
the body of Kåñëa is sac-cid-änanda vigraha [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.]
Sac, cid, änanda—three, three spiritual divisions. Not division actually; they
are one. But for our understanding we analyze in that way, sac, cid, änanda. Sat.
Sat means eternity. So Brahman realization, impersonal Brahman realization, is
realization of eternity; Paramätmä realization means eternity and knowledge;
and Bhagavän realization means full realization: eternity, knowledge and bliss.
Simple eternal realization is without factual knowledge and without
bliss—impersonal. The impersonalist, they cannot enjoy the transcendental
bliss. They simply stay as eternal. That's all. Çänta-rasa. It is called çänta-rasa,
peaceful çänta-rasa. There is no exchange. And further development is
däsya-rasa. And further development is säkhya-rasa. And further development
is vätsalya-rasa. And further, ultimate development is mädhurya-rasa. So in the
spiritual atmosphere there are different degrees of realization. So this Brahman

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realization is the first step, and the Paramätmä realization is the second step,
and Bhagavän realization, the Supreme Personality of Godhead, that is the
ultimate stage.
He's giving some evidences from Çrémad-Bhägavatam and Bhagavad-gétä also:

kåñëam enam avehi tvam

ätmänam akhilätmanäm
jagad-dhitäya so'py atra
dehéväbhäti mäyayä
[Cc Madhya 20.162]

[You should know Kåñëa to be the original soul of all ätmäs [living entities].
For the benefit of the whole universe, He has, out of His causeless mercy,
appeared as an ordinary human being. He has done this by the strength of His
own internal potency.]
Now, in Çrémad-Bhägavatam some advanced devotee is indicating Kåñëa,
kåñëam enam avehi: "This Kåñëa..." When Kåñëa was present in person, many
persons studied Him in a different way. But one of them, who is pure devotee,
he is describing about Kåñëa that enam, "This Kåñëa, this Kåñëa," kåñëam enam
avehi, "you should try to understand." What is that? Tvam ätmänam
akhilätmanäm. Ätmänam akhilätmanäm. Ätmä means the self, or soul.
So we individual soul, we are part and parcel, fragmental part and parcel of the
Supreme. Therefore Kåñëa is to be understood as the source of all individual
selves. Akhilätmä. Akhila means all. Then jagad-dhitäya: "Now, He has come,
He has descended out of His causeless mercy," jagad-dhitäya, "for the benefit of
this world, this planet." Dehéva äbhäti. Just like He appears ordinary person.
Äbhäti mäyayä. Mäyä... This mäyä is not illusion. This mäyä means by His
internal potency. By His internal potency, He can appear just like us, but He's
not like us. He's the Supreme Personality of Godhead.
Then,

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 atha vä bahunaitena
kià jïätena tavärjuna
viñöabhyäham idaà kåtsnam
ekäàçena sthito jagat
[Bg 10.42]

[But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.]
Now the Lord says, Kåñëa says, when Arjuna asked Him, "Kåñëa, will You
describe something about Your different potencies, by which You are working
in this material world?" Then Kåñëa described so many things. Out of that one
verse is that atha vä bahunaitena kià jïätena tavärjuna: "My dear Arjuna, I
have described in nutshell many of My potencies in displaying in this
manifested world, but you can understand one thing, that by one part, by
manifestation of one of My part, I am..., I have entered all the universe and all
the hearts of living entities."
Just like by one reflection of the sun, if you put millions of pot with water, by
one of the potencies of the sun, you'll find the sun is represented in every pot.
During noontime, by one of the potency of the sun, you can feel, five thousand
miles away, the sun is just over your head. So as it is possible even for a material
object, so this Kåñëa, the supreme spiritual form, He has got many potencies
which you cannot calculate. In the Vedic literature it is said, paräsya çaktir
vividhaiva çrüyate... [Çvetäçvatara Upaniñad 6.8].
[The Supreme Lord has nothing to do. Nothing is equal to Him or greater
than Him. He acts in different phases by manifesting His parts and parcels,
which are all simultaneously differently situated by His unlimited, variegated
potencies. Each potency acts quite naturally in sequences, providing Him full
knowledge, power and pastimes.]
He has got unlimited potencies. [break] [end]