Puṣṭa Krṣṇa: "Neither the three modes of material nature, sattva-guṇa, rajo-guṇa and tamo-guṇa, nor their predominating deities, the five gross elements, the mind, the demigods nor the human beings who are all subjected to birth, death, and annihilation can understand Your Lordship. Therefore the wise, spiritually advanced men who have taken to devotional service do not much bother with Vedic study, but rather they engage themselves in practical devotional service."

Prabhupada:

naite guṇa na guṇino mahad-adayo ye sarve
manaḥ; prabhrtayaḥ; sahadeva-martyaḥ;
ady-antavanta urugaya vidanti hi
tvam evaṁ vimrsya sudhiyo viramanti sabdat
[SB 7.9.49]

So aradhito yadi haris tapasa tataḥ; kim [Narada-pañcaratra]. Viramanti sabdat. There are so many prescribed mantras for liberation. Oṁkara-sarva-vedeṣu. Every Vedic mantra begins with oṁkara, and He is Krṣṇa. Vedic mantra, we chant Vedic mantra. There are many, many Vedic mantras in Upaniṣad and tantras, saṁhita. So the (indistinct) begins with the combination of alphabets a, u, ma-Om. Oṁ tad viṣṇuṁ paramaṁ padaṁ sada pasyanti surayaḥ;. Everything. Oṁ namo bhagavate vasudevaya. Every Vedic mantra begins with the oṁkara. Some of them are very much fond of chanting omkara instead of Hare Krṣṇa. So there is no objection. Krṣṇa says, praṇavaḥ; sarva-vedeṣu. Praṇava means oṁkara.

So actually only Krṣṇa is there, Parabrahman. He is only. Sarvaṁ khalv idaṁ brahma. Expansion in different varieties of multimanifestation. But if we analyze all these things, ultimately we come to the point that Krṣṇa is everything. That requires intelligence, how to analyze. Therefore here it is said this manifestation, this material manifestation, is guṇa guṇino mahad-adayo, manaḥ;, mind, intelligence, the five gross elements, three subtle elements, and all, and manufactured, these demigods, animals, men, martyaḥ;, 8,400,000 species. So all these varieties, actually it is simply, they are simply manifestation of Krṣṇa's different manifestation of energy, nothing else. The real center point is Krṣṇa. This can be understood by advanced students, bahunaṁ janmanam ante [Bg. 7.19], after studying, studying, studying, not only in one life but for many, many lives. Bahunaṁ janmanam, jñanavan. If he actually becomes wise, jñanavan, then he understands that only Krṣṇa is everything. Vasudevaḥ; sarvam iti sa mahatma sudurlabhaḥ;. That is real understanding.

So as soon as one understands vasudevaḥ; sarvam iti [Bg. 7.19], then Vasudeva is there, and I am there. So what is my relationship with Vasudeva? He is the greatest, greater than the greatest, and I am the smaller than the..., although the quality is the same. I am also cit, and Krṣṇa is also cit, sat-cit-ananda, and I am also sat-cit-ananda in small part. And because I am a very small particle, I forget my real nature. I identify with this material mahad-adayaḥ;. This is fallen down. This is fallen. A spark. Spark is fire, and the big fire is fire, but sometimes it is thrown. "Phat! Phat!" It sometimes falls down. So that small particle falls down. The big fire never falls down. Therefore Krṣṇa's another name is Acyuta. Acyuta means He never falls down. We, a small particle of the Acyuta, although by nature we are acyuta, but due to our weakness we are prone to fall down in this material world. That is our position. But again we can be reinstated in our original position by cultivating Krṣṇa consciousness. This is the position. Ady-antavanta urugaya.

So in this material world there is adi, ady-anta, beginning and ending. But Krṣṇa has no beginning or end. The material... Therefore Krṣṇa is not material. Urugaya. Krṣṇa is urugaya. Uru means He is exalted with nice, many, many slokas, gaya. Gaya means songs, poetry. Uru. We cannot imagine. Uru-gaya. Just like in the Brahma-saṁhita: yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-aṇḍa-nathaḥ; [Bs. 5.48]. Loma-vilaja jagad-aṇḍa-nathaḥ;. So this jagad-aṇḍa-nathaḥ;, mean Brahma... Jagad-aṇḍa. Aṇḍa means egglike, egg-shaped, this Brahmaṇḍa or this universe. And there are jagad-aṇḍa-nathaḥ;, plural number. So in each universe there is a chief living entity. He is called Brahma because Brahma is created first. So that Brahma, there are millions of universes, and there are millions of Brahmas and millions of Siva and other demigods. Each Brahma is full with all different types of living entities. But such Brahmas, where they are being born? Not only Brahma, the brahmaṇḍa. Yasyaika-nisvasita-kalam athavalambya jivanti. Nisvasita-kala. Just like we exhale and inhale. A minute... Or not minute even. A second. Within a second we exhale and inhale so many times. So similarly, Viṣṇu, Maha-Viṣṇu, He is also exhaling and inhaling. But during that period so many brahmaṇḍas are coming and so many brahmaṇḍas disappear... Ady-antavanta, beginning and... But this Maha-Viṣṇu, who is this Maha-Viṣṇu? Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-aṇḍa-nathaḥ;, viṣṇur mahan sa iha yasya kala-viseṣo [Bs. 5.48]. This Maha-Viṣṇu, from whose breathing so many brahmandas and Brahmas are coming and going, that Maha-Viṣṇu's one second just imagine, how many million millions of years. So this is the description of Maha-Viṣṇu. Then Maha-Viṣṇu is also partial incarnation of Sankarsana; the Sankarsana is also emanation from Narayaṇa; and Narayaṇa is also a emanation from the first Catur-vyuha Saṅkarṣaṇa. This Saṅkarṣaṇa is expansion of Baladeva, and Baladeva is the immediate expansion of Krṣṇa. Therefore come to the Krṣṇa. So ady-antavanta.

So beginning is Krṣṇa. Aham adir hi bhutanam. He says, Bhagavad-gita. Mattaḥ; sarvaṁ pravartate. This is the explanation Krṣṇa is giving. Mattaḥ; parataraṁ nanyat kiñcid asti dhanañjaya [Bg. 7.7]. We should understand this. So beginning is the Krṣṇa, adi. Isvaraḥ; paramaḥ; krṣṇaḥ; sac-cid-ananda vigrahaḥ;, anadir adiḥ; [Bs. 5.1]. Anadi: He has no beginning. And everything has got beginning, and anta, but Krṣṇa has no beginning and anta. Ady-anta. So in this way we have to understand Krṣṇa. And one who has such perfect understanding of Krṣṇa... And Krṣṇa says, aham adir hi devanam [Bg 10.2]. Devanam means beginning from Brahma, then Siva, then so many other demigods, Indra, Candra, Varuṇa. Aham... Even Viṣṇu. The Viṣṇu, Kṣirodakasayi Viṣṇu, He is also partial expansion of Krṣṇa, and from Kṣirodakasayi Viṣṇu the Viṣṇu is all-pervading. Isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati: [Bg. 18.61] the Supreme Personality of Godhead who is staying in everyone's core of heart, hrd-dese. It is... There is no hide and seek. Hide and seek. It is clearly stated that "This Paramatma, Viṣṇu, is staying, hrd, hrd-dese, in the heart." Therefore heart is always palpitating. And the jivatma is also there and... Then when the jivatma leaves this body, that is called heart failure. That is heart failure. Heart is palpulating, but as soon as the jivatma goes, heart fails. And these materialist science, they cannot give any cause. They are giving, what is that, oxygen gas and every minute injecting to keep the palpitation of the heart, throbbing of the heart, continuous. But how they can do it? As soon as the living soul departs from the heart there is no more palpitating. It is simply a lump of matter. That requires intelligence, that this matter is never the living soul.

Therefore anyone who is accepting this body as self, they have been described in the sastra no better than... Sa eva go-kharaḥ; [SB 10.84.13]. Go means cows, and khara means asses. These are asses. They are taking so much credit, advancement of scientific knowledge, but so long they do not understand there is the soul-dehino 'smin yatha dehe [Bg. 2.13]—they are all asses, that's all, simply asses. This is our challenge, that "You are all asses. If you do not accept the existence of the soul, if you cannot find out where it is, then you are all asses. We don't give him any credit." This is our challenge. Let anyone come. We shall prove that he's an ass. We shall prove. How? It is very easy. Any intelligent man can analyze this body. Take this breathing. What is this breathing? It is air. Now, you are very much anxious to keep the breathing going on by oxygen gas and injection. What is the use of oxygen gas? If breathing is lost, you can put some air within, just like the bellow, and by machine, by some electric arrangement, the bellow can go on and the breathing will come out. Why don't you do that? It is very easy. Anyone can do it. And not anyone, at least one who has got some mechanical idea. So do you think that the breathing will bring the life? Do you think? It is not possible, sir. It is air only. That is not possible. Then you take the blood. What is this blood? The blood is nothing but red water. You cannot say that injecting some red water, you can bring life. Analyze it very intelligently. Then what is the composition of this body? The air or the water, the same. Bhumir apo 'nalo vayuḥ; [Bg. 7.4]. It is said here, mahad-adayo. Mahat-tattva and its expansion. Even in the subtle mind, manaḥ; prabhrtayo. Mind, intelligence, egotism. You analyze everything, but you won't find there the life. No. That is not possible.

Therefore, if you are intelligent enough, you take one ingredient of this body. One after another, one after another, one after another, you analyze. You won't find. Neither with that ingredient you can create life. That is not possible. This is analysis. You are very expert in analyzing things in the laboratory and charge fees, chemical analysis. But this is also composition of these chemical. But they say "chemical evolution." That's right, evolution. It has come, life. Then, when life is lost, why don't you combine these chemicals, bring life? That is not possible. Therefore, by proper analysis one must come to the conclusion that these ingredients are different from the living force. Then... That is called self-realization. Ahaṁ brahmasmi: "I am not this matter." That is the first step of knowledge. Brahma-bhutaḥ; prasannatma [Bg. 18.54]. "Oh, I was so much busy with this lump of matter. Now I understand that I am spirit soul." Ahaṁ brahmasmi. This is the first realization, self-realization.

Then,

brahma-bhutaḥ; prasannatma
na socati na kaṅkṣati
samaḥ; sarveṣu bhuteṣu
mad-bhaktiṁ labhate param
[Bg. 18.54]

Now, after being brahma-bhutaḥ;, realizing oneself that "I am not this body, I am spirit soul," he becomes relieved from all these anxieties. Because here in the material world it is full of anxieties because we are identifying with this body. This is the cause of anxiety. But as soon as I realize myself that "I am not this body; I am spirit soul," then all my anxiety is gone. Na hanyate hanyamane sarire [Bg. 2.20]. I am always very much anxious to give protection to my body. But we understand that na hanyate hanyamane sarire [Bg. 2.20]. Even your body is annihilated, you are not annihilated. That understanding is lacking. One who understands-na socati na kaṅkṣati, samaḥ; sarveṣu bhuteṣu. Then there is no fight between one nation to one nation, one animal to one animal, one man to one... There is no more. Samaḥ; sarveṣu. Because that is the realization that "We are not this body." "I am neither dog, I am not man, I am not this, I am not that. This is all superficial. I am spirit soul. A dog is also spirit soul; the snake is also spirit soul; the tree is also spirit soul." Paṇḍitaḥ; sama-darsinaḥ; [Bg. 5.18]. That is real knowledge, sama-darsinaḥ;.

Then next stage is that "I am spirit soul, and I am fallen down in this condition. Now I have realized. But wherefrom I am coming?" That is next research work. And then, when he understands by studying ourself and when he understands from Krṣṇa, Krṣṇa said, mamaivaṁso jiva-bhutaḥ; [Bg. 15.7], "I am a jiva, living entity. I am part and parcel of Krṣṇa," this realization... Brahman realization, Parabrahman realization. Then "I am living force. Then what is my duty?" The duty is the small must render service to the great. This is bhakti. This is bhakti. You analyze simply. It is the most perfect science, bhakti-yoga. That is natural, bhakti-yoga. It is not artificial. Jñana, karma or yoga, they are all artificial. Simply Caitanya Mahaprabhu begins from this point, jivera svarupa haya nitya krṣṇa dasa [Cc. Madhya 20.108-109].

So if you understand and you begin to serve Krṣṇa, then there is no need of studying Vedas or this or that. Here it is said, vimrsya sudhiyo viramanti sabdat. "No more education. Bas. First-class education I have got. I am eternal servant of Krṣṇa."

Thank you very much. (end)

760406SB.VRN