Srimad-Bhagavatam 2.5.32
Бхакти Вигьяна Госвами · Дели · 2005
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Reading Srimad Bhagavatam text on creation
Reading Srimad Bhagavatam Kyanta 2, Chapter 5, The Cause of All Causes, Text 32. Yadaite Sangatabhave Sangataba, Udendri Yamanobunaha, Udendriar, Yadayatan Irmane Nashikur Brahman Vittama, Bramavittama, Yadaite Sangatabava,
Sankata, Utendriamano Gunaha Yadayatana nirmanekur Brahma Vittam, Yadaite Sangatab Utendriamanam, Yadayatanir Mane, Nashikur Brahma Dittam, Shab, Yatana, Yatak, Sha, Yesa, Asamata Translation.
On Rada, best of the transcendentalist, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and modes of nature are not assembled. Hey do you mess the narrative that to
him one that has to be good. Some of you are the same The different types of bodily construction the living entities are exactly like different types of motocars manufactured by assembling the allied motor parts.
When the car is ready, the driver sits in the car and moves as he desires. This is also confirmed in the Bhagavad-gītā. The living entity is as if seated in the machine of the body and the car of
the body is moving by the control of the material nature, just as railway trains are moving under the direction of the controller. The living entities, however, are not the bodies. They are separate from the body.
But a less intelligent material scientist cannot understand the process of assembling the parts of the body, namely the senses, the mind, and the qualities of the material modes.
Every living entity is a spiritual spark, part and parcel of the Supreme Being. And the kindness of the Lord for the Father, uh and by the kindness of the Lord,
for the Father is kind to his sons, the individual living being are given a little freedom to act according to their will to lord it over material nature.
But three particularly I don't want that, which is a good pastor who so not the without so chance in the just as a father gives some playthings to the uh crying The
whole material creation is made possible by the will of the Lord to allow the bewildered living entities to lord it over things as they desire, although under the control of the agent of the Lord.
This is the time to come to my time. The living entities are exactly like small children playing the material field under the control of the maid servant of the Lord nature.
They accept the Maya or the Maid Servant as all in all and thus wrongly conceive the Supreme Truth to be feminine, Goddess Durga, etc. The foolish childlike materialist cannot reach beyond the conception of the mate
servant, material nature, but the intelligent grown-up sons of the Lord know well that all the acts of material nature are controlled by the Lord, just as the maid servant is under the control of the master, the father of the undeveloped children.
More bank for me or the body jump. The parts of the body such as the senses are the creation of the Mahat Tattva and when they are assembled by the the will of Lord, the material body comes into existence and the living entity is allowed to use it for its activities.
This is explained as follows. Śrīla Prabhupāda ki. Yadaite Sangata Bhava Bhu Tendriya Manobunaha.
Krishna as ultimate cause of all causes
Onara the best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and the modes of nature are not assembled.
So this important chapter of the Śrīmad-Bhāgavatam is entitled as the cause of all causes. Here Lord Brahmā, who is the secondary creator of this world, is explaining who is the ultimate cause of all causes of this world.
This understanding is very important for us because our conception of the ultimate cause will define our mode of worship. Mode of worship.
There is a tendency in the human psychology to worship somebody whom they can get something from. If we know that somebody is the cause of some well-being for myself, we will worship this being.
If we think that all the well-being for myself is coming from my boss, then we will worship our boss.
But this particular chapter of the Śrīmad-Bhāgavatam proves without any doubt that the Supreme Lord is the cause of all causes. And it is being explained by Lord Brahma himself, who knows what he is saying.
The most obvious bewilderment of the living beings is being explained by Krishna by Śrīla Prabhupāda in his purport to Śrīmad-Bhāgavatam that it's very easy to take the material nature as the cause of all causes.
And this is actually the problem of all the living beings. Krishna Sahama. Krishna Himself is hiding behind the curtain of yoga-māyā.
Krishna is the ultimate cause, the God, Creator is the ultimate cause of everything, is hidden in this world. And there is a very important reason why he is hidden. He is not hiding without any reason.
Śrīla Prabhupāda explains this reason in the purport. And again, for the same reason which I will explain a little later, he puts or upfront the material nature. He puts upfront material nature.
As if material nature is the cause of all causes. Material nature is consciously created in such a way that it seems like it is the cause of all causes.
This is a very important point of our philosophy that Jīva Gosvāmī explains this, that the Lord has created the material nature as if it is all in all.
It is explained and that uh this material nature is māyā, it is illusion.
Two aspects of material illusory energy
And this māyā has basically two aspects. One aspect is called āvaraṇātmikā śakti. Āvaraṇātmikā śakti. An āvaraṇātmikā śakti covers over, āvaraṇa means covering, uh covers over the spiritual spark, the soul, jīva.
So and when this covering takes place in the consciousness of the living entity there is an understanding that material nature is the material cause That the material nature is the material cause.
Upadhana karana. Upadana karana. And then there is uh prakṣepātmikā māyā or prakṣepātmikā śakti which actually causes the spirit soul jīva to identify with the matter. Yes. The matter.
Prakshepatmika Māyā projects the consciousness of the soul into the matter.
And in this way uh māyā becomes nimitta-kāraṇa or the uh uh the what is this instrumental cause instrumental cause yeah basically there are two main causes material cause and instrumental cause upādāna-kāraṇa and nimitta-kāraṇa. And in reality, God is all these causes.
He is upādāna-kāraṇa and He is nimitta-kāraṇa. But when our consciousness is covered by this material nature by this māyā,
we think that uh is Yeah, Prakṣepātmikā Māyā. Prākṛtātmikā Māyā was one kāraṇa or āvaraṇātmikā Māyā. Vice versus the same.
Critique of atheistic materialist philosophies
And we think that everything is just matter. And we think that everything is matter and we are mat This is a very common philosophy in this world.
The propounder of this philosophy is Brihaspati himself.. Brihaspati Brihaspati, yes. So he said Hadam Dranavale Saksan Bhespati. And in the discipline succession of Brihaspati, there is a Charvakamuni.
Briaspati is paramparaman. Charvakuni. Brihaspati is his paramaguru. Brihaspati is his paramuru man.
And Charvakamuni says basically the essence of his philosophy is that you know without this body and when this body is finished everything is finished.
Charvakamuni says enjoy this body when you leave because uh in this way you can feel some joy. this body is burned uh nobody will return after burning this body.
And and then he says that all the Vedas are created by the rocks and thiefs and clowns. All we? Vedas. Vedas? Scriptures. All the Vedas. They are created by rocks and thieves and clowns.
Just for Brahmanas to get some Dakshina. And he proves it in a very clear way.
He says one of his arguments in his philosophy is that if the Agnisoma sacrifice, when you kill the animal for agnistomas sacrifice, will bring the animal to the heaven.
Then why don't you kill your own father? Because he will go directly to heaven.
So and then he says of course this is the famous sloka of Charvaka Muni and Prabhupada like Steal ghee, borrow ghee, but take as much ghee as possible because when you get a lot of ghee, then your body will burn nicely. Burn nicely.
So you're all hard to heel, the time gives you when you bad. And another name of this philosophy is Lokayatika. Lokayata. Lokayat. Or maybe as I mean Lokayat.
And Lokayat means it's it's it's it's loka the ordinary people, normal people will very easily accept this philosophy.
And he proves in this way without any shade of doubt that the only essence of life is to enjoy body and to enjoy senses because there is nothing beyond it.
And this is the greatest parampara of the philosophy in the world. Cārvāka Muni has so many disciples all over the world, not only in India. In Russia, in Germany, in America, they're all followers of Cārvāka Muni.
They don't know this, but they are followers of Cārvāka Muni. In Russia, in America, everyone. Everyone, everyone is the follower of Cārvāka Muni.
Scientific materialism and presence of soul
They don't know their guru, but they still follow him. There was one Russian scientist, and Śrīla Prabhupāda mentioned scientists in the full call. So. And
he was a biologist and uh he made an experiment. Because he made an experiment once. Because ultimately uh He wanted to prove to everyone that there is no soul.
So he cut uh the body of a frog. And he started searching for the soul inside the body.
And he said that there is liver is there, the heart is there, the kidney is there, the stomach is there, but soul is not there. I couldn't find it.
And then he made some experiments, he put some salt into this body and the frog started shivering. And his reasoning was that there is no soul because it's just an interaction, it's just a reaction of material elements.
He said if you cut the frog and put salt there, then the reflex is being faster. And if you put acid there, then the reflex is being slower. So there is no soul. It's just all chemical elements.
But this guy didn't understand that at the same time something in the body of the frog was suffering. Because yes, there is a mechanism, there is a machine of this body and
it is explained that there are spare parts of this body and this body has to be assembled and this all the spare parts have to be put in place. There's an aggregate on your hand.
But then when the body is assembled, when the machine is assembled, somebody is entering into this body. And this somebody is the subject of experience. He is the subject of happiness and distress.
Because the body itself may suffer but the body itself does not have the consciousness. Like a computer, a computer has some elements or some sign of consciousness. You can simulate all the senses in the computer.
Computer can detect the smell. Computer can detect the light and see something. Computer can sing. Or computer. But computer is not afraid of death.
But the computer is not familiar, then that's the difference between the living body and computer. Everything else is there. Everything else is there.
But when you come to the computer with a big hammer, the computer will not cry and will not say, please, please spare me. And little cockroach, if you try to catch him, he will run away from you.
And computer will not run away, the computer won't say anything because in the computer in this artificial intelligence there is no uh
in this, there is no ahaṅkāra. There is no sākṣī, there is no witness of all the activities. The soul is this sākṣī or the subject of all the experience which we have.
And Kṛṣṇa explains in Bhagavad-gītā that this sākṣī is the experiencer. He is experiencing all the changes within the body.
He says that when... dhīraḥ, he... just witnesses all the activities but he's not identifying himself with all the changes of the body. He's not identifying himself with the body.
He knows that there is a difference between me and the body, between the soul and the body. That intelligence is not just creation of Maya material nature.
Cārvāka Muni, he gives also another argument. He says that the intelligence is created by the material elements as much as the intoxicating power is being created in some sugar syrup if you leave it open.
In other words, he says that there is a natural cause for creating intelligence from the assembly of different elements that when you assemble certain elements then the creation then the intelligence will just jump up. But even this argument is false.
But we have to eat other people. Because even the intoxicating power in the liquor is appeared because of some little microbes which are creating this.
Krishna explains this in Bhagavad Gita that a manakshani Indrani Prakriti Stani uhsati that all Yeah. It's another verse actually.
Aparayamatasmanyam prakriti vidimaparam uh jiva buta mahabhaho jyedam dharia. That jiva is yayadam daryata Jagat. They are actually maintaining the world.
Even this world of matter is being maintained and being uh somehow rather up by the jivas by the living force. That the nature itself does not have the creating power. It is the life, the jiva has the creating power.
This beautiful building was what didn't appear itself. You know it's not the devotees they they sat somewhere and just you know were scratching their heads and changing mantras and then all of a sudden all this beautiful temple construction appears.
And if all the people, all the devotees will leave this building, will vacate this building, within few weeks this building will be ruined.
Because it's only the Jiva soul has the power to maintain something alive within this building. So Jyji Vamah, Jogy is put an up 1%.
Divine purpose behind material creation
And uh Sri Krishna specifically made this world to appear, the Maya, to appear as if the Maya is the cause of all causes. This is also very interestingly explained in this purport by Śrīla Prabhupāda.
He explains that Krishna gives this world, this material world, this world of matter, to the living entities as the toy.
He says if if the little children is crying, they are crying. And then the father gives them the toy and says, you please play with this toy and be happy.
And we know the little children they're they're really crazy. So they they sometimes they come to the father and say, I want this, I want this, ah you like here I want this little toy car. Oh I want some stupid thing.
And they're crying, crying, crying, crying until the father gives them this stupid thing. And then they are happy for some time.
In the same way, bewildered living entities, they cry and they demand, they come to the Lord and they say we want to Lord it over material nature. The living entity comes to the Lord and says, I want to be the God.
And God says, I'm sorry, but you cannot, because I am God and you are not God. He says this place is already occupied. Please forgive me but this is the way it is.
But the stubborn living entity says, no, I want, I want, I want my father, I want it. Chāmi, it chāmi, I want it. My desire is so strong. And he doesn't stop his crying and crying and annoying God.
And God says, yes, if you want, please take it, take it, take it. If you want to pretend to be the Lord, please take this material world and be happy in this world.
Once Śrīla Prabhupāda was in a room and there was a cockroach in the room. Prabhupāda took this cockroach. Cockroach was, you know, running around. Prabhupāda caught this cockroach here. And he came to the window.
And he threw this cockroach out the window. Yeah, out the window. And he said, here is material world, it's all yours. Enjoy it. Now it all belongs to you. It all belongs to you now.
So in the same way the stupid living being is being thrown here and the God says, you know, it's all yours. Please take it, enjoy it.
Lord himself, he doesn't bother with even showing here in this world because the stupid materialists, they say if the Lord is there, please show us the Lord. But they don't understand that if the Lord would be visible in this world, that the whole purpose of creation would be defeated.
So what you can understand is that the purpose of creation is because the purpose of creation is for us to pretend to be the Lord. We want the Lord to be hidden in this world. We don't want to see him.
Because if the Lord would be so visible, we would not be able to pretend. We would look really foolish. We would be really foolish, you know, to pretend to be the Lord.
If let's say somewhere in this world there was God, you know, big, big, big, huge, you know few miles high living entity. I if there was some somebody like this, you know.
Yeah, we would not be able to pretend the Lord to be the Lord. So the Lord, He very mercifully, this this is His mercy, this is actually another translation of the word māyā. Śrīla Prabhupāda says māyā means mercy.
By His mercy, the Lord has created this world and gave it to us. But also by His mercy He created all these Vedic scriptures, Vedic literature. For us to understand the purpose of this creation.
And he also very mercifully created the sufferings in this world. Because if it was not for the sufferings of this world, if it was not for death, nobody would even think about God.
Everyone would continue this artificial material existence without an end. But the Lord wants us to come to this material to to the spiritual world. He doesn't want us to rot in this material world.
Materialistic desire illustrated through King Oedipus
When the living entities see this material nature, the material nature is created in such a way that the living entity tries to enjoy this material nature.
There is a great one of the greatest dramas in the world which is called King Oedipus. Yeah. This is very famous. Greek. Yeah, this is, you know, all the it's very famous. This is from Greece, from the ancient Greece.
And the story there is that there was this boy who was born who was like a simple cowherd. And then at one point he killed somebody.
Somebody was traveling and he killed this somebody in the car. And this somebody happened to be the king of this little country. That person. Yeah, whom he killed. And then this boy has become the king instead of him.
So here you are. And he got married with the queen of the former king. But then later, after so many years, he discovered that the person whom he killed was his own father. And he was married with his own mother.
And he became so remorseful and he ultimately he blinded himself. Blinded himself. But uh the meaning of this story is this is a story about us. That's exactly what we are trying to do in this material world.
We are trying to kill our eternal Father God. He is the real king. He is the real king. He is the real ruler. And the rebellious living entity says, no, I want to kill you.
And when they kill their father, they got married with their mother, material nature. And they try to enjoy the material nature. Which is actually sinful.
Because this is how because this is not our position to enjoy the material nature. By nature we are not enjoyers, we are the servants.
And when we are trying to enjoy the material nature, it's as if we are uh have sex with our own our own mother. Prakriti is supposed to serve the Lord Ishvara. He is the enjoyer of Prakriti. He is the enjoyer of Prakriti.
And we when we do this, we become sinful. So that's that's the this story, this famous drama about the King Khadip is the drama about of all of us. This is the drama of material life.
The drama when we all try to become Ishwaras. Whereas our real position is to be the servant, we belong to prakriti. We belong to Prakriti. We are son. We are enjoyed, yeah. We are not enjoyers, we are enjoyed.
We are not masters, we are servants. So uh and this is the ultimate understanding which we have to understand that the ultimate cause of all causes is Krishna.
Krishna is so great that even being the ultimate cause of all causes, he doesn't show that he is the cause of all causes. That's again his greatness.
He is not showing that he is the he is behind everything. He is only enjoying. He delegates this power as I as I in the beginning I said that he created this Maya as if she is the cause of all causes.
Role of Durga and Vedic discipline
And we can see that Durga Devi she is you know doing all these things, she's killing the demons and she is you know has all kinds of weapons and she has the tiger. And Motad Durga, she's our mother.
And ultimately the demon which she kills is the demonic mentality which we have. She kills everyone in this world. Why? Because of this demonic mentality, because we want to be the Lord of this material world.
And in her ten hands she has all these weapons. And it is explained that these ten weapons, ten astras, is the pious activities which are prescribed in the Vedas.
If the living being is trying to be pious, then this demonic mentality ultimately This demonic mentality is explained by Krishna himself in the 16th chapter of Bhagavad-gītā.
Siddhaham Balawan Sukhi, I am the happiest, I am perfect, I am Balawan, I am very strong, I am Ishwara, I'm Bogi, I am the enjoyer.
But if the living entity is trying to be pious by following the Vedic literature, then gradually, gradually this fever of the enjoying spirit is being diminished.
And as a result we will be able to recognize our Supreme Father, the Supreme Lord. And to surrender unto Him. Ultimately he is the supreme enjoyer.
Those godbrothers of Śrīla Prabhupāda, one German professor, German professor Rupad, called Guru Bhai? Yeah, Guru Bhai. He came to India, he was a very intelligent man, and he came to India to search for God.
And he went to some yogis, and some yogis were trying to explain to him how to get this siddhi and that siddhi.
And he's, you know, after analyzing this, he said, what is the use of all the siddhis, material scientists? They know all the siddhis already.
In the cities, if you have some certain cities, you can get things from very far away, or you can hear somebody or you can fly. But uh you know, we can do this without cities. We can fly nowadays.
So you will be like a person, yakṣa, as a customer, that all these material powers are material, and uh they can be produced by the means of the science.
Like there was this story about one yogi, he was sitting and he he saw one saint.
He was sitting in front of the river and when he saw the saint the yogi said, My dear sir, uh I spent eighteen years sitting here on the bank of the river and now I can walk over this water and uh cross over this river without any problem.
And nearby there was a boat.
And the sage looked at him with great compassion in his face and he said, Didn't you have two paisas to pay to the boatman to cross over the river? Why did you waste eighteen years of your life to learn this?
So in the same way, the yogis, when they're trying to develop these mystic powers, it's just a waste of time.
So this German professor, he rejected yogis, and then he started traveling from one monastery, from one monk, uh, from one mandir to another mandir, and looking at different... Again, very intelligently he understood that there is no use of trying to develop mystic powers to lord it over material nature, that ultimately we have to worship somebody.
But the question whom we should worship? Who is the cause of all causes? Who is the ultimate cause of everything? So he went to Durga Mata temple Mandir.
And he saw Durga she has all these weapons and she's fighting with the demon and she's very fearful. And then he went to Ganesh and Ganesh is there, you know, he's sitting in the mouse. He has his weapons.
And then he went to Murugan temple, the Kārttikeya temple, and Kārttikeya and his peacock, you know.
and then he went to Rāmachandra, and he saw Rāmachandra with the bow in his hands, and then he saw Hanumān, and Hanumān is lifting the mountain and carrying the mountain. And mango they got, and then he came to Krishna's temple and he saw Krishna playing flute. And he said, that's God. Because he's just enjoying, he's playing flute. Everyone else is fighting and you know has weapons and carrying mountains and doing this and Krishna is playing flute.
And he said, This is my father. This is my father. He is the eternal father of everyone because he's only enjoying because he is the eternal enjoyer. And if I am to worship somebody, I have to worship him.
He is the real object of worship. He is the cause of all causes. But he makes it as if somebody else is the cause of all causes. And this is again his greatness.
His greatness is again that he doesn't even uh show that he is the cause of all causes. He just makes as if somebody else is the cause of all.
Like the real rich and powerful man, he put somebody up front and said, You're CEO. So you do this CEO and I will enjoy. So this is the essence of this chapter.
We have to understand that Krishna is our real father and we are his eternal servants. By understanding this we will come back to him. Thank you. I think it's the question. Yes. Like Krishna Maharaj.
Like now you told that only only Krishna is a job, no doubt. Yes. But my question is I'm unable to explain it in English well.
Nature of divine love and devotion
Yes. What is sweet love? What is sweet love and how it is enjoyed? What is sweet love and how it is enjoyed? It's a very good question. Yesterday I asked, what is Radha-Rani's love?
He also asked me, up to what stage you are, where you are, let me know, then I'll tell you. Tell you, tell you where you are. Okay, I'll tell you, but before I tell you, I want to know what is that state. Okay.
I'll tell you my state where I am. But I want to know first, what is that? And the taste of it. Okay. Please forgive me if I'm getting wrong. I'm stating it. But I won't. I'm doing it. Somebody explained. Okay.
That to understand love is very difficult. That to understand love, the nature of love is very difficult. Somebody explain that to understand the nature of love is very difficult.
When Krishna lifted Govardhana hill, he used one pinky on his left hand. And when he plays his flute, he used ten fingers. When he wants to kill somebody, he uses this finger. Just one.
And he wants to protect, he used this finger. Just one. But when he wants to show the love. But when he wants to manifest the love he used the ten fingers. So the meaning here is that to understand love is very difficult.
But at the same time, we all have an experience of love. Maduria. And Maduria basically means love means this sweet feeling which appears within our heart when we give something.
If you want to taste the love, you have to give something away. Yeah I I told you that it's difficult to understand. No, no, no, Prabhupada Maharaji it's not difficult. But when we are full devotion, we are thinking of him.
Yes. Purely. Yes. No, no, nothing is impossible. Yes, yes, yes. That's what I mean. That uh to taste love. Actually Caitanya Mahāprabhu came himself to taste the love because Krishna is the Supreme Enjoyer. He is enjoying.
He's enjoying. Yeah, he's enjoying. But what he noticed, he noticed that his devotees, gopis, they enjoy much more than he.
In Caitanya-caritāmṛta the Kṛṣṇadāsa Kavirāja says that gopis when they serve the Supreme Lord enjoy ten million times, one crore times more than the Lord Himself.
And then Krishna says, this is not fair, I'm the enjoyer, but they enjoy more than me. And therefore he came as Caitanya Mahāprabhu.
So this love uh which which we have to experience, which is uh which is possible for us to experience is this one-pointed concentration in the Supreme Lord. Man-manā bhava mad-bhakto mad-yājī mām namaskuru.
Love is our concentration, mental concentration towards the Supreme Lord.
When we understand that Krishna is the source of all beauty, of all wealth, of all knowledge, of all renunciation, of all strengths, of all failure.
When we understand that he is all attractive personality and when when we concentrate all our mental capacity in Him, we will experience this sweet love. But little bit, it is tough, Maya. You know, I you agree, Maya.
So again I'm going to...
Distinguishing marginal and internal energies
I think this would uh personally He wants to say that we should discuss it personally.
So sometimes it has Rādhārāṇī the internal potential without sometimes it has the Rādhārāṇī is Jīv jetato. So is it possible that Jīv Tattu can become internal? No. No.
Uh Rādhārāṇī is Shakti Tatva. So Rādhārāṇī is tatana. Jita. She is not Jīva Tatva. She does not belong to Jīvatattva Kati Buddha. She is the part of internal energy of the Lord and we belong to the
Statasha Shakty of the world. She is Antaraṅga Śakti by Taṭastha Śakti. Jīv Śakti means Taṭastha Śakti. And Taṭastha Śakti means it's between Bahiraṅga Śakti and Antaraṅga Śakti.
Lalita Viśākhā, Rādhārāṇī, Śrīdhām, Subhāṣ... Nanda Mahārāja, Yaśodāmā, they are all part of Antaraṅga Śakti. There is no chance for them to come under the influence of external energy māyā.
But jīva by nature, jīva śakti by nature can take shelter either in Bahiraṅga Śakti, in māyā, or in Antaraṅga Śakti. When Jīva takes shelter in Bahiraṅga Śakti, he becomes like māyā, like like matter.
Taṭastha means in between. So we have this capacity to take the nature of the nature which which we take shelter of. But it takes the same nature.
If we take shelter in in material nature we become material and if we take shelter in spiritual nature we become spiritual. We will always remain Jiva Shakti, but when we are in the spiritual world we are like
Antaraṅga Śakti. But Antaraṅga Śakti can never become under the influence of māyā. Andasakya, Sakhi Prabhaniya. Rādhārāṇī is not Jīva Śakti.