namas ta ÄĹiᚣÄm ÄŤĹa
manave kÄraášÄtmane
namo dharmÄya bášhate
kášášŁášÄyÄkuášášha-medhase
puruᚣÄya purÄášÄya
sÄáš khya-yogeĹvarÄya ca
namaḼ - offering obeisances; te - unto You; ÄĹiᚣÄm ÄŤĹa - O topmost of all bestowers of benediction; manave - unto the supreme mind or supreme Manu; kÄraáša-Ätmane - the supreme cause of all causes; namaḼ - offering obeisances; dharmÄya - unto one who knows the best of all religion; bášhate - the greatest; kášášŁášÄya - unto KášášŁáša; akuášášha-medhase - unto one whose brain activity is never checked; puruᚣÄya - the Supreme Person; purÄášÄya - the oldest of the old; sÄáš khya-yoga-ÄŤĹvarÄya - the master of the principles of sÄáš khya-yoga; ca - and.
The words kášášŁášÄya akuášášha-medhase are significant in this verse. Modern scientists have stopped their brainwork by discovering the theory of uncertainty, but factually for a living being there cannot be any brain activity which is not checked by time and space limitations. A living entity is called aášu, an atomic particle of the supreme soul, and therefore his brain is also atomic. It cannot accommodate unlimited knowledge. This does not mean, however, that the Supreme Personality of Godhead, KášášŁáša, has a limited brain. What KášášŁáša says and does is not limited by time and space. In Bhagavad-gÄŤtÄ (7.26) the Lord says:
vedÄhaáš samatÄŤtÄni
vartamÄnÄni cÄrjuna
bhaviᚣyÄáši ca bhĹŤtÄni
mÄáš tu veda na kaĹcana
âO Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.â
KášášŁáša knows everything, but one cannot know KášášŁáša without being favored by Him. Thus for KášášŁáša and His representative there is no question of a theory of uncertainty. What KášášŁáša says is all perfect and certain and is applicable to the past, present and future. Nor is there any uncertainty for one who knows exactly what KášášŁáša says. The KášášŁáša consciousness movement is based on Bhagavad-gÄŤtÄ as it is, as spoken by Lord KášášŁáša, and for those who are engaged in this movement, there is no question of uncertainty.
Lord KášášŁáša is also addressed herein as ÄĹiᚣÄm ÄŤĹa. The great saintly personalities, sages and demigods are able to offer benedictions to ordinary living entities, but they in turn are benedicted by the Supreme Personality of Godhead. Without being benedicted by KášášŁáša, one cannot offer benediction to anyone else. The word manave, meaning âunto the supreme Manu,â is also significant. The supreme Manu in Vedic literature is SvÄyambhuva Manu, who is an incarnation of KášášŁáša. All the Manus are empowered incarnations of KášášŁáša (manvantara-avatÄra). There are fourteen Manus in one day of BrahmÄ, 420 in one month, 5,040 in one year, and 504,000 Manus in the lifetime of BrahmÄ. Since all the Manus are directors of human society, ultimately KášášŁáša is the supreme director of human society. In another sense, the word manave indicates the perfection of all kinds of mantras. The mantra delivers the conditioned soul from his bondage; so simply by chanting the mantra Hare KášášŁáša, Hare KášášŁáša, KášášŁáša KášášŁáša, Hare Hare/ Hare RÄma, Hare RÄma, RÄma RÄma, Hare Hare, one can gain deliverance from any condition.
KÄraášÄtmane: everything has a cause. The theory of chance is repudiated in this verse. Because everything has its cause, there is no question of chance. Because so-called philosophers and scientists are unable to find the real cause, they foolishly say that everything happens by chance. In Brahma-saášhitÄ KášášŁáša is described as the cause of all causes; therefore He is addressed herein as kÄraášÄtmane. His very personality is the original cause of everything, the root of everything, and the seed of everything. As described in the VedÄnta-sĹŤtra (1.1.2), janmÄdy asya yataḼ: the Absolute Truth is the supreme cause of all emanations.
The word sÄáš khya-yogeĹvarÄya is also significant herein, for KášášŁáša is described in Bhagavad-gÄŤtÄ as YogeĹvara, the master of all mystic powers. Without possessing inconceivable mystic powers, one cannot be accepted as God. In this Age of Kali, those who have a little fragmental portion of mystic power claim to be God, but such pseudo Gods can only be accepted as fools, for only KášášŁáša is the Supreme Person who possesses all mystic and yogic perfections. The sÄáš khya-yoga system popular at the present moment was propounded by the atheist Kapila, but the original sÄáš khya-yoga system was propounded by an incarnation of KášášŁáša also named Kapila, the son of DevahĹŤti. Similarly, DattÄtreya, another incarnation of KášášŁáša, also explained the sÄáš khya-yoga system. Thus KášášŁáša is the origin of all sÄáš khya-yoga systems and mystic yoga powers.
The words puruᚣÄya purÄášÄya are also worthy of special attention. In Brahma-saášhitÄ, KášášŁáša is accepted as the Ädi-puruᚣa, the original person, or the original enjoyer. In Bhagavad-gÄŤtÄ, Lord KášášŁáša is also accepted as purÄáša-puruᚣa, the oldest person. Although He is the oldest of all personalities, He is also the youngest of all, or nava-yauvana. Another significant word is dharmÄya. Since KášášŁáša is the original propounder of all kinds of religious principles, it is said, dharmaáš tu sÄkᚣÄd bhagavat-praášÄŤtam (BhÄg. 6.3.19). No one can introduce a new type of religion, for religion is already there, having been established by Lord KášášŁáša. In Bhagavad-gÄŤtÄ KášášŁáša informs us of the original dharma and asks us to give up all kinds of religious principles. The real dharma is surrender unto Him. In the MahÄbhÄrata, it is also said:
ye ca veda-vido viprÄ
ye cÄdhyÄtma-vido janÄḼ
te vadanti mahÄtmÄnaáš
kášášŁášaáš dharmaáš sanÄtanam
The purport is that one who has studied the Vedas perfectly, who is a perfect vipra, or knower of the Vedas, who knows what spiritual life actually is, speaks about KášášŁáša, the Supreme Person, as oneâs sanÄtana-dharma. Lord Ĺiva therefore teaches us the principles of sanÄtana-dharma.