Prabhupada:

sri bhagavan uvaca
bahuni me vyatitani
janmani tava carjuna
tany ahaṁ veda sarvaṇi
na tvaṁ vettha parantapa

Now Krṣṇa is explaining to Arjuna the difference between a living entity and the Supreme Personality of Godhead. It is very distinct here that both you and Me had many, many, many other appearances and disappearances. "Birth and death," that is ordinary word. Actually, the word is "appearance and disappearance." Just like the sun. The sun sets and sun rise. This is our calculation. The sun is there always, twenty-four hours, but to our limited understanding, because we cannot see... Now just, this is sun-setting time. After setting of the sun the people on this part of the world, they will not see the sun. That does not mean that sun is not there. Sun is there, but this part of the world cannot see it, and that we say sunset.

Similarly, if this is possible for a material object... sun is nothing but a material object, lump of material matter, very powerful, predominantly fiery. That's all. Everything in the material world, they're made of five elements: ether, air, and fire, water, and earth. So in somewhere the earth is predominant, somewhere the air is predominant, somewhere the fire is predominant. So there are innumerable planets, and the sun is one of them. So this is also material object. If it is possible for the material object to disappear and appear within our limited senses, what to speak of God and His devotees. So God does not mean that because He is not visible to our imperfect senses, therefore God has no existence. This is foolishness. God is existent. But one who has got eyes to see...

What is that eye? Just like a small child. If I say to the small child, so "Sun is there in the sky, and the child will say, "Show me where is the sun." And if somebody says, "Yes, come on, I shall show you sun. Come on the roof. I have got a torch-light." As it is not possible to show the sun at night, although the child is insisting, similarly, the so-called scientists who are claiming that there is no God, they're just like the child. You have to understand. Just like a man who is advanced in knowledge, he knows that sun is there. Although I cannot see at night, but sun is there. He's convinced. Similarly, those who are advanced in spiritual knowledge, they can see God in every moment. Premañjana-cchurita-bhakti-vilocanena santaḥ; sadaiva hrdayeṣu vilokayanti [Bs. 5.38].

And what is that scientific knowledge? That is very simple. Prema. If you have love of God, then you are qualified to see God every moment. Premañjana-cchurita-bhakti-vilocanena [Bs. 5.38]. When one's eyes are smeared with the ointment of love of Godhead, by that clear eyes... Just like sometimes we use ointment to the eye to see very clearly, similarly, these eyes, these material eyes, are incompetent to see God. These ears incompetent to hear the holy name of God. This tongue is incompetent to chant the holy name of God. Similarly, all the senses, they are, being material. So constitutionally, they cannot see God, they cannot hear of God, they cannot chant of the holy name of God. But it is possible. The sastra gives you indication.

Sevonmukhe hi jihvadau [Brs. 1.2.234]. If you are in service attitude, then beginning from your tongue... Jihva, jihva means tongue. Jihvadau, beginning with tongue. The God realization begins with your tongue and ear. You chant Hare Krṣṇa and hear the transcendental name, and gradually you shall realize.

Just like an experienced man knows that there is sun in the sky although it is invisible. Similarly, the actual word, here it is stated, bahuni me vyatitani janmani tava carjuna. So God or the living entities, they're appearing and disappearing. Just try to understand the same example, sun. Sun is always existing, but it is appearing and disappearing. Similarly, we also appear and disappear.

Actually, we are eternal. Both God and the living entities they are qualitatively one, eternal. Sac-cid-ananda-vigrahaḥ; [Bs. 5.1]. Sat means eternity, and cit means full of knowledge, and ananda means full of joy. These are the qualifications of God and living entity. Therefore we are hankering after pleasure. All people are working hard, day and night, for pleasure. Because by constitution, he is pleasureful, joyful. As soon as there is little hindrance to the process of his joyfulness he becomes sorry. This is my nature. Sac-cid-ananda-vigrahaḥ; [Bs. 5.1]. But God and the living entity, both being sac-cid-ananda-vigrahaḥ;... Vigraha means form, individuality. So God has form, and you have got also form, I have got also form, everyone has got form. Nityo nityanaṁ cetanas cetananam (Kaṭha Upaniṣad 2.2.13). He is the supreme individual personality, and we are subordinate personalities. That is the difference. Otherwise, in quality, God, you and me, are all the same. That Krṣṇa says.

So far appearance and disappearance is concerned, Arjuna and Krṣṇa are on the same level. Bahuni me vyatitani janmani. "My dear Arjuna, I have many many appearance and disappearance in the past. Similarly, you had also many appearance and disappearances in the past. But the difference is, tany ahaṁ veda. My appearance and disappearances, I remember everything, past, present, future, everything. Na tvaṁ vettha parantapa, but you do not." Now, we cannot remember what was, what I was in my past life. Neither I know what I am going to be in the next life. But there is. I was in the past, I am in the present, and I shall remain in the future. That is my position.

In the Second Chapter, it is said by Krṣṇa, "My dear Arjuna, both you and Me and all these kings and soldiers who are assembled here, do not think that they did not exist in the past, or they will cease to exist in the future. They existed in the past as individuals, and they are existing at present as individuals, and they will exist in the future also as individuals." This is clearly stated in the Bhagavad-gita in the Second Chapter. The difference between God and living entity is this, that God knows past, present, future, and I or you do not know past, present and future. That is the difference.

Tany ahaṁ veda sarvaṇi. Sarvaṇi. There were millions and millions of births and appearances and disappearances in past. Because time is unlimited, nitya. There is no... The past, present, future, this is due to this body. Just like a small ant, it's calculation of past, present, and future, and my calculation of past, present, and future are different. Because he has got a different body, I have got a different body, the atom has got a different body. So it is according to the body, past, present, and future. But there is a life where there is no existence of this material body of past, present, and future. Therefore in the eternal world means there is no past, present and future. Because there is no, not this material body. This is the difference between past, present, and future. Therefore it is called nitya. Nitya means eternal, where there is no influence of this time. Here the influence of time is there. Therefore we experience past, present, and future.

Now from this verse, Krṣṇa says that tany ahaṁ veda sarvaṇi. That means "For Me, there is no past and present and future." That means His body is different from Arjuna's. Because He knows... Why I forget? Because I have got this material body. And Krṣṇa does not forget, therefore He has no material body. It is natural conclusion. Because past, present, and future is due to this material body. Otherwise, there is no... Just like for the sun. These are all scientific truth. You know when from Russia the first sputnik was started, in one hour they circumambulated twenty-five times the whole world. In one hour and twenty-five minutes. Now the circumambulating the whole world means so many twenty-five day and night. That twenty-five day and night was finished in one hour. And it is scientific truth. Professor Einstein has established that in the higher planetary system the timing system is different.

So when there is no these material impediments, naturally the life is eternal, the knowledge is eternal, the bliss is eternal. As soon as we are free from this material body, then these questions of past, present, future, pleasure, not pleasure, knowledge, no knowledge, these dualities, this world of duality will finish. The impersonalists, the Mayavadi philosophers, they think that because the past, present, and future, and this duality is finished, therefore there is no variegatedness. They cannot understand. They cannot accommodate in their tiny brain that this is possible.

Just like Krṣṇa. Krṣṇa, now it is established that He hasn't got this material body. It will be confirmed in the Tenth Chapter also: avajananti maṁ muḍha manuṣiṁ tanum asritam [Bg. 9.11]. Rascals... Muḍha means rascals. Most ignorant, he is called muḍha, or an ass. So this word is used there, muḍha. Muḍha means rascals. "Rascals, they decry upon Me, Krṣṇa, because I am here just like an ordinary man. Manuṣiṁ tanum asritam. Because I have appeared here as an ordinary man, as Krṣṇa, as Arjuna's friend or the son of Devaki and Vasudeva, or the descendant in the Yadu dynasty, so many things. Avajananti. They are decrying Me, neglecting." Why? Paraṁ bhavam ajanantaḥ;. "They do not know the real constitutional position of Me." Paraṁ bhavam. Paraṁ bhavam means "the supreme truth about Me." That supreme truth is partially explained here, that tany ahaṁ veda sarvaṇi. "I know past, present, and future, but you do not." This is paraṁ bhavam.

This is the difference between Krṣṇa and Arjuna. They are on the same level, on the same chariot, they are friends. Not only on that particular moment of fighting, battlefield, but they are friends from the beginning. Just like friend and friend, they stick together, they eat together, they lie together, they talk together, they quarrel together. This are friendly. So Krṣṇa and Arjuna was in friendly terms and almost of equal age, very intimate friends, as it has been explained in the previous verse, bhakto 'si sakha ceti. "You are My friend and devotee." So in spite of their living together, there is difference. Now here the difference is disclosed. Tany ahaṁ veda sarvaṇi. Although he is living together, the difference is clear because constitutional position.

I'll give you another very small example. Just like a king is sitting on the throne and there is a bug. The bug and the king, they are on the same throne, but the bug and the king, much difference. Sitting on the same throne does not mean that they have become equal. Why? Due to the constitutional position. The bug's constitutional position is to bite only, and the king's position is to rule. Although they are on the same level, the difference is great gulf of difference. Similarly, God and the living entity may sit down together, may talk together, they lie together, eat together, but that difference will be there.

Just like, isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Krṣṇa says, "My dear Arjuna, the Supreme Personality of Godhead, Paramatma, is situated in everyone's heart." That means Krṣṇa, or God, is situated in your heart, in my heart, in cat's heart, in dog's heart, in everyone's, in ant's heart. There is heart in everyone, and there is Krṣṇa. Isvaraḥ; sarva-bhutanaṁ hrd-dese [Bg. 18.61]. Now hrd-dese means "in the heart." So sarva-bhutanaṁ hrd-dese, so that means beginning from the small microbe up to the Brahma, all the living entities, they have got heart.

Sometimes we find a small full-stop-like creature moving on the page of the, on a leaf of the book. You cannot see it, but it is moving. That small creature also has got heart. But is there any scientist to find out how he is moving, how he has got leg, how he has got hands, how he has got...? Any anatomy, is there any anatomy or physiological science to test? Here is our Dr. Mukerjee, sitting. "Can you find out the heart in that small particle-like animal?" It is not possible. But there is. But there is; otherwise, how Krṣṇa says sarva-bhutanam, all living entities? So our so-called scientific advancement always remains indefinitely imperfect because it is not possible to understand the whole thing as it is. But we can understand from Bhagavad-gita that there is heart. Now if you go to the laboratory to find out where is the heart of the small creatures, you have no capacity, neither you have instruments. No. Therefore your knowledge will always be imperfect because this process of acquiring knowledge is always imperfect. But this knowledge, as we hear from Bhagavad-gita that there is heart in every living entity, this is perfect.

Therefore there are two kinds of processes to receive knowledge. The Vedic process says, avaroha-pantha, descending process. And the material process is aroha-pantha, ascending process, research. This is aroha-pantha, find out whether this, what is this, what is this, neti, neti, neti, neti, analysis, dissection, and so many. This is called aroha-pantha. Trying to ascend by dint of one's material knowledge. Then spiritual knowledge, you cannot have perfect knowledge... Why spiritual knowledge? Even material knowledge. Now there are so many attempts to go to the moon planet. They are trying to go there by so many ascending processes, sputnik, airplanes, and so many things. Still, we do not know what is this planet.

But you read Bhagavad-gita or Srimad-Bhagavatam, you understand immediately what is this moon planet. It is said in the Bhagavad-gita nakṣatraṇam ahaṁ sasi. Sasi means this moon planet. You immediately understand that this moon planet is one of the stars. Just like the constitutional position of other stars, you understand the moon is like that. And they are searching after whether in the moon planet there is life or not, there is living condition or not. But you open Srimad-Bhagavatam, you'll find the description of the moon planet, how they are living, what is the constitution of the living creatures there. The soma-rasa, you have heard this word. The soma-rasa is beverage in the moon planet. So everything is there. And who can go there, and how one can go there. So this is perfect knowledge, to hear from the authorities. Otherwise...

So even for material things we have to hear from authority. Just like this moon planet or sun planet or any planet, you can understand. The Brahmaloka also. Brahmaloka, that is also described in the Bhagavad... Brahmaloka means the topmost planet within this universe. You'll find in this Bhagavad-gita that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ; [Bg. 8.17]. Brahmaṇo viduḥ;. Abrahma-bhuvanal lokaḥ; punar avartino 'rjuna [Bg. 8.16]. Yad gatva na nivartante tad dhama paramaṁ mama [Bg. 15.6]. These things are there. You can understand simply by hearing. The whole process is hearing. You don't require any education, you don't require any scientific qualification, this or that. Simply if you kindly come here and hear this Bhagavad-gita and Srimad-Bhagavatam, you become completely learned and completely self-realized. Simply. Sthane sthitaḥ;. Caitanya Mahaprabhu recommended this process.

We are trying to open so many branches just to give facility to the poor people who do not know what is the end of life, what is the objective of human life, how one can become perfect. These knowledges, these informations are there. We are trying to distribute. It is not dogmatic, it is all scientific.

Now there are so many things that it is not possible even to understand by the modern process of scientific experimental knowledge. It is not possible. And what to speak of about God? You cannot know even material objects by your so-called scientific study and research. You simply... You can know little more, that's all. Not complete. So Vedanta-sutra advises therefore, acintyaḥ; khalu ye bhava na taṁs tarkeṇa yojayet. Things which are beyond your imagination, beyond your reach, beyond your thoughts, beyond your words, beyond your sense perception, how you can understand them by your experimental so-called scientific research? Acintya. Acintya means inconceivable. Inconceivable. Now we cannot conceive even these material things.

Just like in the Bhagavad-gita it is said that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ; [Bg. 8.17]. Brahmaṇaḥ; means of Brahma and the living creatures there in the Brahmaloka, the highest, topmost planet. So in that planet the people or the living entities who are living there, their duration of life is like this. What is that? Sahasra-yuga-paryantam. Now yuga means these four yugas, Satya-yuga, Treta-yuga, Dvapara-yuga, and Kali-yuga. So these four yugas... Satya-yuga means eighteen lakhs of years. Eighteen hundred thousands of years. And Treta-yuga means twelve hundred thousands of years. And Dvapara-yuga means eight hundred thousands of years. And Kali-yuga means four hundred thousands of years. This is the rough calculation. Eighteen, then twelve, then eight, plus four. How many years? Eighteen plus twelve becomes thirty, and thirty plus eight, thirty-eight, and four. That means forty-three-hundred thousands of years makes one yuga, divya-yuga. So such one thousand. Sahasra-yuga-paryantam [Bg. 8.17]. That means forty-three hundred thousands of years multiplied by one thousand, ahar yat. That calculation is one day of the inhabitants of the Brahmaloka.

So we cannot imagine, you see, that how long year. Such hundred years they live. That is their twelve hours. Similarly, twelve hours night. Similarly, thirty days, one month. Similarly, twelve months equal to one year. Such hundred years they live. So we cannot imagine even, even in the material world, how long a living entity can live even in this material world. So these are acintya. Acintya means beyond our conception.

And what to speak of the spiritual world? We cannot calculate even anything of the material world perfectly.

Therefore the best thing is our process, Vedic process, is to receive knowledge by the descending process. Krṣṇa has come from His kingdom, kingdom of God, the Krṣṇaloka. And it will be explained in the next verses,

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanaṁ srjamy aham
[Bg. 4.7]

He comes and He sends His own, I mean to say, confidential sons or servants to give us information of the spiritual world of God, or everything, both material and spiritual. This knowledge is perfect knowledge. We have to receive from the authority.

In the material world also. Now some students, they come here to learn scientific knowledge because it is understood Western countries, they're advanced in scientific knowledge. So why they come? Because they think that Western scientists are authorities. The process is there, to receive knowledge from authority. Similarly, some serious students, they go to India, they try to search out some saintly persons to receive knowledge about the spiritual world.

Actually, it is a fact that if you want to know about spiritual knowledge then you have to know it from India. That is recommended by one Chinese gentleman, I forget his name. His book is recommended as study book in the New York University. He has plainly written that if you have to understand the science of religion then you have to go to India. He has clearly said that.

So anyway, here Krṣṇa is imparting knowledge to Arjuna. The condition of the living entity, both Himself and the ordinary living entity. God and living entity, individual living entity. God is also individual. He is also living entity. He's not dead. Just like in your country, they have, some of them, they have taken it granted that God is dead. Is it not? Somebody says that God is dead. So God cannot be dead. If I am not dead, if I am eternal, how God can be dead? He is also eternal. So these things are very nicely explained.

Tany ahaṁ veda. Krṣṇa says that "I know My past, present, and future, and you do not know your past, present and future." That is the difference. "And because I know My past, present, and future, therefore I can say that so many, so many millions and billions of years ago, I spoke this truth of Bhagavad-gita to the sun-god Vivasvan." So after He remembered, that because Krṣṇa says that, "Millions and billions of years ago I told this truth to sun-god," Krṣṇa, just to clear, Arjuna, just to clear Krṣṇa's position, he is putting this question, that "Krṣṇa, both You and me, we were born some few years ago. How I can believe that You told this truth to sun-god?" In answer to that question, Krṣṇa says that bahuni me vyatitani janmani tava carjuna. "Both you and Me had many, many births, or appearance and disappearance, in the past. I remember all those things as it is, without any mistake. But you do not know." Eka evaham eko 'pi san bahudha yo 'vabhati ity adi sruty-uktani nitya-siddhani bahuni rupani vaiduryavad-atmani dadhanaḥ; pura rupantareṇa taṁ pratyupadiṣṭavan iti bhavenaha bhagavan.(?)

Now we should not consider that because the difference between God and the living entities, that our different appearance and disappearance is different. Just like in this life I may be an Indian, you may be an American. But next life, we do not know what body we are going to get next life. Because in the material existence the body and the soul is different. But in the spiritual existence... Just like Krṣṇa. Krṣṇa's body and Krṣṇa is nondifferent because it is completely spiritual. Our body, in the present condition... When we are free from this material condition, we also get. That is explained in the Bhagavad... mad-bhava upaja(?). Mad-bhava means "exactly like My body." When one is liberated from material conditions, then he also gets exactly the same sac-cid-ananda-vigrahaḥ; [Bs. 5.1].

In the Bhagavata you'll find that when Ajamila was claimed by the Viṣṇudutas, when they came from Vaikuṇṭha, they were exactly like Viṣṇu. They had four hands, the same features, same color, and same ornaments, and same dress. So those who are promoted to Vaikuṇṭha, they get four hands like Narayaṇa. But in the Krṣṇaloka, Krṣṇa is two-handed. So even in this material world there is one personality, Brahma, he has got four hands. So we can get also the same body, the same features, the same opulence. Salokya, sarṣṭi, samipya, salokya, there are different kinds of liberation. Or sayujya. [break]

...he is saying that Krṣṇa has no change of body. He is giving the example just like a diamond or a valuable stone, you'll find a different colors. Sometimes you'll find red, sometimes you'll find green, sometimes you'll find some other color, the same stone. Similarly, Krṣṇa when appears, that is explained in the Bhagavatam, He appears in different colors. Sometimes in blackish color, sometimes in reddish color. These are explained in the Srimad-Bhagavatam. And in this age Krṣṇa appears in the yellow color, Lord Caitanya. That is explained in the Srimad-Bhagavatam.

krṣṇa-varṇaṁ tviṣakrṣṇaṁ
saṅgopaṅgastra-parṣadam
yajñaiḥ; saṅkirtana-prayair
yajanti hi su-medhasaḥ;
[SB 11.5.32]

This is explained, authority. There are many other authoritative statements about Lord Caitanya's becoming Krṣṇa Himself. Idaniṁ krṣṇatam. Suklo raktas tatha pita idaniṁ krṣṇataṁ gataḥ;. When Krṣṇa appeared, the nama-karaṇa, when Gargamuni was ascertaining His name he said that this child, He has other colors, suklo raktas tatha pita. Pita means yellow. That means some other Kali-yuga He appeared as Lord Caitanya. Idaniṁ krṣṇataṁ gataḥ;, therefore He should be named Krṣṇa. These things are there.

So Krṣṇa's appearance does not mean that He has become different. The nice example is set here by Baladeva Vidyabhuṣaṇa, just like a valuable stone. You take your hand, in your hand, you find sometimes yellow, sometimes red, sometimes white, like that. So, tava ceti mat-sakhatvat tavanti janmani tavapi abhut.(?) "And because you are My eternal friend, so whenever I appear, you also appear." Just like, those who are personal associates, whenever the chief boss goes, his personal assistants also go. That is natural.

Similarly, when Krṣṇa comes, just like when a king goes somewhere, it does not mean he is going alone. He goes with all his paraphernalia, secretaries, minister, and commander-in-chief, and so many others. Similarly, whenever Krṣṇa comes, He does not come... Just like in the Srimad-Bhagavatam it is said, aham eva asam agre. "I was in the beginning." The impersonalists interpret that "I was, personally," but that is not the fact. Narayaṇa, as soon as Narayaṇa was means Narayaṇa was there with... Not was there, Narayaṇa is there always with His all paraphernalia. And that is explained in the Srimad-Bhagavatam, dhamna svena nirasta-kuhakaṁ sada paraṁ satyaṁ dhimahi. Dhamna svena nirasta-kuhakam. The kingdom of God is freed from illusion. This world, this material world, is full of illusion. But dhamna svena nirasta-kuhakam. So God's kingdom, or Krṣṇa's kingdom, is spiritual. Everything will be explained one after another.

So Krṣṇa says "Because you are My constant companion, therefore, along with Me, you are there, but you also, you forget. That is the difference." we'll explain next night. Is there any question?

Indian: Caitanya Mahaprabhu, when He appeared

Prabhupada: There is a book, Gaura-gaṇoddesa-dipika. So somebody says that Arjuna appeared as Ramananda Raya. There is statement, who came, who is who. That you can find out in the book which is known as Gaura-gaṇoddesa-dipika. Gaura-gaṇa, the associates of Lord Caitanya, and who were there, they, in the past. That is mentioned.

Pradyumna: What kind of manifestation is time, of Krṣṇa, kala? Kala, time. How is time a feature of Krṣṇa?

Prabhupada: Time has no influence over Krṣṇa.

Pradyumna: But time is a feature of Krṣṇa, a manifestation of Krṣṇa?

Prabhupada: Everything is feature of Krṣṇa, so time is naturally a feature of Krṣṇa.

Pradyumna: If we measure time in this world by our material bodies and yet there is no time in the spiritual sky, but there is difference of type.

Prabhupada: No. The time influence is not there. Time is eternal. But here the influence of time is acting. Just like this table is new, but by the influence of time it will gradually become old. Therefore there is no influence of time. Every potency of Krṣṇa is there, but their activities, as we find here in this material world, they are not there.

Pradyumna: Different time is when the spirit, place, different time and place.

Prabhupada: No. No. That is the difference between spiritual world and material world. Practically the all variegatedness are there but without any inebriety. That is the difference.

Janardana: When Krṣṇa appears in each of the four yugas, does each appearance of svayaṁ bhagavan, personally He appearance?

Prabhupada: As the necessity of the time. Sometimes He appears as svayaṁ bhagavan, sometimes He appears as plenary expansion. But svayaṁ bhagavan or plenary expansion, there is no difference. Just like in the present age, Krṣṇa has appeared as holy name. So we should not consider that holy name of Krṣṇa is less important than Krṣṇa. The holy name of Krṣṇa is as powerful as Krṣṇa. Namnam akari bahudha nija-sarva-saktis tatrarpita. All the potencies of Krṣṇa is there. As soon as we are able to chant pure name... Pure name means offenselessly. We have discussed several times that there are ten kinds of offenses in the matter of chanting this holy name. And if we be careful to avoid those ten kinds of offenses, then pure, we can appreciate the purity of Krṣṇa's name. Krṣṇa's name is always pure. Nitya-mukta-suddha-abhinnatva-nama.

It is also our appreciation. Just like Krṣṇa is everywhere. Here, of course, in the temple or anywhere, Krṣṇa is there, but we have no appreciation. Similarly, Krṣṇa is very kind to appear in this age as holy name so that we can very easily approach Krṣṇa simply by chanting. But we have got many misgivings. Otherwise, so many people there are, they inquire "What is God?" And if you say, "Here is God," they won't believe you. It is their appreciation. But God is there in His name, Krṣṇa. So one has to prepare the receptive process. Otherwise, God is here. Premañjana-cchurita-bhakti-vilocanena. Tat-paratvena nirmalam [Bs. 5.38]. Anyabhilaṣita-sunyam [Bhakti-rasamrta-sindhu 1.1.11]. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Now I want to see Krṣṇa, but I want to keep my identity as member of this family or member of this nation or father of this child or husband of this wife. So I keep myself in this material condition, and I want to see God. That is offense. So we have to first of all become clear of all designation.

sarvopadhi-vinirmuktaṁ
tat-paratvena nirmalam
hrṣikeṇa hrṣikesa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

So Krṣṇa is there, His potency is there, everything is there, always available, easily available, provided we are prepared to receive Him. That's all. Krṣṇa is already there by His name. Nama-rupe kali-kale krṣṇa-avatara. Krṣṇa has descended by His name. Therefore Caitanya Mahaprabhu preached the chanting, that you can become... But the profit is that if you are in offense, even if you do not have the power of appreciation, because Krṣṇa is all-potential, simply by chanting in any condition of life you become purified. But the more you have got the power of appreciation the more you get benefit. But immediate benefit is in whatever condition you may be if you simply chant Hare Krṣṇa then the benefit begins immediately without any moment. You have got any question? Yes?

Mahapuruṣa: I'm not sure if I understand yet. Lord Caitanya Mahaprabhu is svayaṁ bhagavan.

Prabhupada: Yes.

Mahapuruṣa: And the appearances of Krṣṇa in all the other yugas is also called svayaṁ bhagavan?

Prabhupada: No. Ete caṁsa-kalaḥ; puṁsaḥ; krṣṇas tu bhagavan svayam [SB 1.3.28]. The list of different incarnations in different ages, they are enlisted in the Srimad-Bhagavatam and it is summarized in the last verse, ete. Ete means "all these." Ete ca aṁsa-kalaḥ;. Aṁsa means "plenary partial expansion." Kala, "expansion of the expansion." There are many expansions directly from Krṣṇa and there are many expansions who are expansions from the expansions. So direct expansion is called aṁsa, and expansion of the expansion is called kala.

Just like Maha-Viṣṇu. Maha-Viṣṇu is expansion of the expansion. The direct expansion is Baladeva. The next expansion is Saṅkarṣaṇa. The next expansion is the catur-vyuha. In this way, Viṣṇu, Maha-Viṣṇu, is expansion of the expansion, kala. Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-aṇḍa-nathaḥ; [Bs. 5.48]. Yasya kala-viseṣaḥ;. Kala means expansion of the expansion. That Maha-Viṣṇu is kala of Krṣṇa. Govindam adi-puruṣaṁ tam ahaṁ bhajami **.

So not necessarily all appearances of Krṣṇa is direct or He, Himself. There are expansions and expansion of the expansion. That is clearly explained. Ete ca aṁsa-kalaḥ;. Some of them are direct, some of them are indirect. But this word Krṣṇa is, krṣṇas tu, He is but the Supreme Person. Bhagavan svayam, the Supreme Personality of Godhead.

Guest: We are expansions of Radha?

Prabhupada: No. Radha is the internal potency, we are marginal potency. Of course, originally, in that sense, everything is Krṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Mayavada philosophy and Vaiṣṇava philosophy. Caitanya Mahaprabhu...acintya-bhedabheda. We are always simultaneously one and different. Always. We should remember. We are, because we are expansion of Krṣṇa, we are expansion of Radha also because Radha is also expansion of Krṣṇa. But still, different.

That is the philosophy. One and different simultaneously. Acintya-bhedabheda. Caitanya Mahaprabhu's philosophy is inconceivable simultaneously one and different. Energy. This will be explained in the Seventh Chapter of Bhagavad-gita. The energies and the energetic is the same. Sakti-saktimator abheda. Just like sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyaḥ; khalu ye bhavaḥ;. Therefore these are inconceivable. We are simultaneously one with Krṣṇa and Radha, and at the same time different. [break]

Prabhupada: Yes. Not created, expanded. Krṣṇa expanded. Created means that it comes to the historical point. But na jayate. Expanded. The actual word is expanded. Eko bahu syat. He expanded Himself in so many. Not created. Expand means the things are there, now it is expanded. Just like the sun and sunshine. Sunshine is not created. Wherever there is sun, there is sunshine. But if you get sunshine in the morning, if you say, "Now the sunshine is created," that is a mistake. It is our misconception. The sun and the sunshine are always there. It is a question of appearance and disappearance, that's all. Everything expansion of Krṣṇa. Without any exception. Some of them are expansion of His material energy, some of them are expansion of His spiritual energy, some of them are expansion of His marginal energy. So everything expansion of Krṣṇa. Ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8]. So because everything expansion of Krṣṇa's, therefore nothing but Krṣṇa. But still they are different. This is the whole basic principle of philosophy. Simultaneously one and different.

Devotee: Maha-Viṣṇu?

Prabhupada: No, Maha-Viṣṇu is not direct expansion.

Devotee: Expansion of the expansion?

Prabhupada: Yes. That is mentioned in the Srimad-Bhagavatam, you can read there. When there is incarnation, in the First Canto, I think Third Chapter. There you'll find it.

Mahapuruṣa: If the living entity is in the material world and he's an expansion of the marginal energy, then he's... And he can purify himself and become eligible to enter into the spiritual world and Krṣṇa, but can he still fall as an expansion of the marginal energy?

Prabhupada: Yes. Marginal energy. Just like the sunshine is always there. Sometimes it is covered by cloud. When the cloud is cleared, then it is directly touching sunshine. Similarly, we are always marginal potency. Now the maya cloud has covered me. As soon as maya is over we are in direct, I am in touch with Krṣṇa. We are already in touch with Krṣṇa. When the sunshine is covered by the cloud it does not mean that the, there is no sunshine. It has become dim. Similarly, we spirit, individual spirit souls, we are bright. But due to the contact of maya, we are now not free, not free to exhibit our real life, spiritual life. The whole process is how to get free from the clutches of maya, then full-fledged spiritual life we get immediately. Brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54]. All right, let us have krṣṇa-kirtana. (end)

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