Pradyumna: Translation: "The Blessed Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy."

Prabhupada: Sri bhagavan uvaca. We have already explained the meaning of bhagavan in connection with the first verse. Still, again, we are repeating, bhagavan... Bhaga means opulence, and when the Sanskrit affix is there, vat-pratyaya, one who possesses opulence, he's called bhagavan. So it is described by Parasara Muni that

aisvaryasya samagrasya
viryasya yasasaḥ; sriyaḥ;
jñana-vairagyayos caiva
ṣaṇṇaṁ bhagam itiṅgana
(Viṣṇu Puraṇa 6.5.47)

"Bhagavan means who possesses these six opulences in full: all riches, all strength, all influence, all wisdom, all beauty, all renunciation." So, it has been analyzed how we possess all these opulences, and it has been found by the great sages that Krṣṇa is the possessor of all opulences—all beauty, all wisdom. Isvaraḥ; paramaḥ; krṣṇaḥ; [Bs. 5.1]. The supreme possessor is Krṣṇa. Sac-cid-ananda-vigrahaḥ;, anadir adir govindaḥ; sarva-karaṇa-karaṇam [Bs. 5.1].

So Bhagavan is individual; we are also individual, part and parcel. Just like the father is individual, and the sons are also individuals. We are all sons of God. Mamaivaṁso jiva-bhutaḥ; jiva-loke... [Bg. 15.7]. So we are all individual. In the Second Chapter, Krṣṇa said that "We all, you, Me, and all the soldiers and the kings who have assembled here, they were existing before as individual, and we are existing now as individual, and in future also we shall exist as individuals." So that is being explained again.

Bahuni me vyatitani janmani tava carjuna. As individuals, we are taking birth. That Krṣṇa's birth will be explained in the next verse. Ajo 'pi sann avyayatma. Ajaḥ;. Ajaḥ; means "who does not take birth." We are also aja. Na janma... What is that? Na jayate na mriyate va kadacin...na hanyate hanyamane sarire [Bg. 2.20], nityaḥ; sasvato 'yaṁ puraṇaḥ;. That is the description of the living entities. A living entity, as we are, we also do not take birth. We are eternal, part and parcel of Krṣṇa. Krṣṇa is eternal; we are also eternal. Krṣṇa is individual; we are also individual. The difference is that He is isvaraḥ; paramaḥ;, He's the supreme controller, and we are... We are also controller, but limited, very minute controller. That is the difference. God is great, and we are a small particle. That is the difference.

Therefore Krṣṇa said that "I also take My birth, and you also take your birth, but the difference is..." Tany ahaṁ veda. "I know how many times I took birth, but you... You also took, many times, but you have forgotten." That is the difference. Tany ahaṁ veda sarvaṇi na tvaṁ vettha parantapa. You cannot remember. Actually, we do not remember. What I was in my last birth, I do not know. Death means forgetfulness. Death means to forget everything.

Just like daytime and nighttime. Nighttime also, when we sleep, we forget all our business in daytime. We have got everyday experience. We are different person at night. We are dreaming something, dreamland, somewhere I have gone, and forget that I have got a body which is lying on the bed, I am the father of such and such sons, I am the husband of such and such... No, you forget everything. And again, in the daytime, you forget everything, what you dreamed. This is our practical experience.

Similarly, we had our last birth, but we have forgotten. But Krṣṇa does not forget. That is the difference between Krṣṇa and the living entities. I have explained already. We forget because we change body. Tatha dehantara-praptiḥ; [Bg. 2.13]. Dehantara-praptiḥ;, we do not know what kind of body I had in my last life or what kind of body I am going to accept next life, but there is the law: tatha dehantara-praptiḥ;. But Krṣṇa does not forget. He knows. That is perfect knowledge. And because we are imperfect, we do not... When we'll be perfect also, we'll remember. But that is, means, spiritual life, no more material body. That can be also possible.

It is said in the Bhagavad-gita, tyaktva dehaṁ punar janma naiti mam eti kaunteya [Bg. 4.9]. So when we go to Krṣṇa, we get the similar body. Although we are subordinate, still, the facility is almost the same, seventy-eight percent. So about Krṣṇa it is, in the Brahma-saṁhita it is said,

advaitam acyutam anadim ananta-rupam
adyaṁ puraṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham atma-bhaktau
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.33]

Advaitam acyutam anadim ananta-rupam. Krṣṇa can expand Himself—ananta-rupam. Ananta means unlimited. Just like in the Bhagavad-gita it is said, isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. Now, we are individual souls. So we are also associated with Krṣṇa, as Paramatma within the heart. Paramatma is there. Sarvasya cahaṁ hrdi sanniviṣṭaḥ; [Bg. 15.15]. Where the Paramatma is there, that is also stated: hrdi, "in the heart." Sarvasya cahaṁ hrdi sanniviṣṭaḥ;. There is no, I mean to say, mistake. Krṣṇa says, "I stay within the heart of everyone."

They are sitting, two birds... That is stated in the Upaniṣads. Sitting on one tree. This body is tree, and Paramatma and jivatma, both of them are sitting on the same tree. The jivatma is relishing the fruit of the tree, and Paramatma is only observer. Paramatma is observer. Anumanta upadraṣṭa. Upadraṣṭa, simply seeing our activities. Krṣṇa is so kind, God is so kind, that He is living with me just to turn my face towards Him. He's so.... Just looking after the opportunity when this living entity....

mamaivaṁso jiva-loke
jiva-bhutaḥ; sanatanaḥ;
manaḥ; ṣaṣṭhanindriyaṇi
prakrti-sthani karṣati
[Bg. 15.7]

He is struggling for existence in this material world with his concocted mind and senses. So Krṣṇa is looking for the opportunity when the living entity will come back to Him. Because we are all sons.

So father, if the son is bewildered, gone out of the home and loitering in the street, the father is very anxious to get him back, although the son has forgotten. This is the position. Therefore, as Paramatma, He's guiding us. Sarvasya cahaṁ hrdi sanniviṣṭaḥ;. "I am sitting in everyone's heart." Mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. From Him, we get the remembrance.

I wanted to enjoy something. Krṣṇa gives us full opportunity: "Now here is the opportunity. You can do it." Anumanta. He's so kind. But that is not our actual business. Our actual business is to go back to home, back to Godhead, not to enjoy in this material world. But still, because we want it, Krṣṇa gives us all facilities. Mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. If we want to enjoy this material world, Krṣṇa will give us all the opportunities. You can become the topmost living entity like Lord Brahma, and you can become an insignificant ant. According to your karma. Anumanta upadraṣṭa. So this is going on.

Therefore Sri Caitanya Mahaprabhu says, ei rupe brahmaṇḍa bhramite kona bhagyavan jiva [Cc. Madhya 19.151]. In this way, we are wandering all over the universe as some body. Sometimes human being, sometimes demigods, sometimes cats, sometimes dogs, sometimes tree, sometimes plant, sometimes insect, sometimes Brahma, sometimes ant, sometimes pig. Anything. There are 8,400,000 species of life. So this is our circulation. Therefore Krṣṇa says that tava carjuna. "As Paramatma, I am with you always. And you are changing so many bodies."

Of course, Arjuna did not change because he's devotee. He is accompanying Krṣṇa always. Sakha ceti, bhakto 'si sakha ceti. So he's friend. He takes his birth as human being whenever Krṣṇa wants. Krṣṇa has His associates. When He comes on this planet in this universe, He comes with His associates. So the Paṇḍavas, they are Krṣṇa's eternal associates. Although associate, still, Arjuna forgets about his previous birth because he's human being, whereas Krṣṇa remembers.

So Krṣṇa also takes birth, very many incarnations.

ramadi-murtiṣu kala-niyamena tiṣṭhan
nanavataram akarod bhuvaneṣu kintu
krṣṇaḥ; svayaṁ samabhavat paramaḥ; puman yo
govindam adi-puruṣaṁ tam ahaṁ bhajami
[Bs. 5.39]

This is stated in the Brahma-saṁhita. Krṣṇa is appearing in so many incarnations. Just try to understand what is the position of Krṣṇa. He is situated as Paramatma in everyone's heart. Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati [Bg. 18.61]. And He's giving direction to everyone. And there are unlimited, innumerable living entities. So He has to give instruction in different ways to so many living entities. How much busy He is, just try to imagine. Still, His position is the same. Goloka eva nivasaty akhilatma-bhutaḥ; [Bs. 5.37]. Goloka eva nivasati. Krṣṇa is still in His own original place, Goloka Vrndavana, and He's enjoying in the company of Srimati Radharaṇi. That business is.... It is not the Mayavadi philosophy. Because He has expanded Himself in so many hearts of the living entities, that does not mean that He is finished in His own abode. No. Still He's there. That is Krṣṇa. Purṇasya purṇam adaya purṇam evavasiṣyate [Iso Invocation]. This is the Vedic information.

Even the... Here we have got material experience. If you have got one rupee, if you take one anna, then it is fifteen annas. Or if you take two annas, it is fourteen annas. If you take sixteen annas, it becomes zero. But Krṣṇa is not like that. He can expand Himself unlimited forms; still, the original Krṣṇa is there. That is Krṣṇa. We have got experience: one minus one equal to zero. But there, in the spiritual world... That is called Absolute. One minus, million times one minus, still, the original one is one. That is Krṣṇa. Advaitam acyutam anadim ananta-rupam [Bs. 5.33].

So that Krṣṇa you cannot understand vedeṣu, simply by studying Vedic literature. Although the Vedas means, Vedanta means, to understand Krṣṇa. Vedais ca sarvair aham eva vedyaḥ; [Bg. 15.15]. But unfortunately, because we do not take the shelter of Krṣṇa or His devotee, we cannot understand what is the purpose of Vedas. That will be explained in the Seventh Chapter. Mayy asakta-manaḥ; partha.... Mayy asakta-manaḥ; partha yogaṁ yuñjan mad-asrayaḥ;. Mad-asrayaḥ;. Asaṁsayaṁ samagraṁ maṁ yatha jñasyasi tac chrṇu [Bg. 7.1]. If you want to understand Krṣṇa asaṁsayam, without any doubt, and samagram, and in full, then you have to practice this yoga system.

What is that yoga? Man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65]. Mad-asrayaḥ; yogaṁ yuñj... Yogaṁ yuñjan, mad-asrayaḥ;. Mad-asrayaḥ;, this word is very significant. Mat means... "Either you take directly..."That is not very easy thing. "...shelter of Me, or one who has taken shelter of Me, you take shelter of him." Just like there is electric powerhouse, and there is a plug. That plug is connected with the electric powerhouse, and if you push your wire in the plug, you also get electricity. Similarly, as it is stated in the beginning of this chapter, evaṁ parampara-praptam imaṁ rajarṣayo viduḥ; [Bg. 4.2]. If you take shelter of the parampara system.... The same example. If you take the shelter of the plug which is connected with the powerhouse, you get immediately electricity. Similarly, if you take shelter of a person who is coming in the parampara system...

There is a parampara system. Krṣṇa, He instructed Lord Brahma. Lord Brahma instructed Narada. Narada instructed Vyasadeva. Vyasadeva instructed Madhvacarya. Madhvacarya instructed in so many ways. Then Madhavendra Puri. The Madhavendra Puri, Isvara Puri. From Isvara Puri, Lord Caitanya. In this way, there is a parampara system. There are four Vaiṣṇava sampradayas. The Rudra-sampradaya, Brahma-sampradaya, Kumara-sampradaya, and Lakṣmi-sampradaya, Sri-sampradaya.

So sampradaya-vihina ye mantras te niṣphala mataḥ;.(?) If you do not receive instruction of Krṣṇa from the sampradaya, then niṣphala mataḥ;, then whatever you have learned, it is useless. It is useless. That is the defect. So many people are studying Bhagavad-gita, but they do not understand what is Krṣṇa. Because they do not receive through the evaṁ parampara-praptam [Bg. 4.2]. The parampara, unless you go to the parampara... The same example. If you do not take electricity from the plug which is connected with the powerhouse, what is the use of your bulb and wire? It has no use.

Therefore how Krṣṇa is expanding, it is vedeṣu durlabha. If you simply have got academic knowledge, then it will not be possible. Vedeṣu durlabham adurlabham atma-bhaktau [Bs. 5.33]. This is the statement of Brahma-saṁhita. Adurlabham atma-bhaktau. One who is Krṣṇa's devotee, pure devotee...

anyabhilaṣita-sunyaṁ
jñana-karmady-anavrtam
anukulyena krṣṇanu-
silanaṁ bhaktir uttama
[Bhakti-rasamrta-sindhu 1.1.11]

Pure devotee means he has no other desire, no material desire. Anyabhilaṣita-sunyam, zero.

So what is that? Anyabhilaṣita-sunyaṁ jñana-karmady-anavrtam [Cc. Madhya 19.167]. Jñana and karma and bhakti. Bhakti is anyabhilaṣita-sunyam, but jñana is abhilaṣi..., there is desire for liberation, to become one with the Supreme. So that also should be given up. Jñana-karmady-anavrtam [Cc. Madhya 19.167]. Not covered by the speculative process or fruitive activities. Jñana-karma.... anukulyena krṣṇanusilanam. Simply favorably cultivating Krṣṇa consciousness. Anukulyena... That is bhaktir uttama. That is first-class bhakti. And if it is mixed up, anyabhi..., with material desire or spiritual emancipation or fruitive activities, then it is not pure devotee.

So if you can approach such pure devotee... As it is stated in the Brahma-saṁhita, adurlabham atma-bhaktau. This is atma-bhaktau, a pure devotee. He can deliver you Krṣṇa. "Take Krṣṇa. Here is Krṣṇa." Krṣṇa-prema... That is...

The symbolic representation is Sri Caitanya Mahaprabhu. He's described by Rupa Gosvami:

namo maha-vadanyaya
krṣṇa-prema-pradaya te
krṣṇaya krṣṇa-caitanya-
namne gaura-tviṣe namaḥ;
[Cc. Madhya 19.53]

When Rupa Gosvami... He was minister in the government of Nawab Hussain Shah. At that time, very exalted personality. He could understand Caitanya Mahaprabhu's mission. Therefore when he first met Him at Allahabad, Prayaga, he offered his respect with these words: namo maha-vadanyaya, the most munificent incarnation. Why? Krṣṇa-prema-pradaya te. "You are distributing krṣṇa-prema. It is very difficult to understand Krṣṇa, but You are so kind that You are immediately delivering love of Krṣṇa."

You can know one person. But to develop love for him, that is another transaction. So people cannot understand even Krṣṇa, and what is the saying of Krṣṇa's love? But Caitanya Mahaprabhu is so kind that He's immediately giving krṣṇa-prema, love of Krṣṇa. Therefore He is described as the most munificent incarnation. Krṣṇa Himself could not deliver Himself. He wanted. "First of all you surrender." Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. But Caitanya Mahaprabhu is so kind. Simply through this chanting and dancing, He is distributing love of Krṣṇa.

You can see practically. These boys from European and American countries, means all over the world, why they are chanting and dancing in this way? Do you think they have become mad? And one says, "Yes, they have become mad." Why? For love of Krṣṇa. Now they have began they have become lover of Krṣṇa. So krṣṇa-prema is like that. That is through the mercy of Sri Caitanya Mahaprabhu.

Therefore Sri Caitanya Mahaprabhu is the symbolic representation of devotee. Bhaktavataraṁ bhaktakhyaṁ namami bhakta-saktikam. Namami bhakta-saktikam. He can give the strength to the devotee so that he can develop his dormant love of Krṣṇa. Therefore in the Brahma-saṁhita it is stated that adurlabham atma-bhaktau. If one is pure devotee, for him, Krṣṇa is available very easy. He says in the Bhagavad-gita. Bhaktya mam abhijanati yavan yas casmi tattvataḥ; [Bg. 18.55]. "One can understand Me in truth..." Yavan yas casmi tattvataḥ;. "Which is very, very difficult."

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

To understand Krṣṇa as He is, it is difficult. But if you take to this process of devotional service...

sravaṇaṁ kirtanaṁ viṣṇoḥ;
smaraṇaṁ pada-sevanam
arcanaṁ vandanaṁ dasyaṁ
sakhyam atma-nivedanam
[SB 7.5.23]

Either of these process. All the process or either of these. You become successful to develop your dormant Krṣṇa consciousness, and then your life becomes successful. Thank you very much. (end)

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