Lectures, classes and conversations on Vedic Cosmology by Srila Prabhupāda according to Vedas teachings.

Lectures, classes and conversations on Vedic Cosmology. 

By His Divine Grace AC Bhaktivedanta Swami Prabhupada.

Srila Prabhupada - "The planetary systems are arranged in each material universe in layers like the petals of a lotus flower.

All the material universes deep inside our Brahmanda, are also inside the Lotus stem coming from Garbhodakashayi Visnu's naval".

Our small inner Universe deep inside our surrounding outer  Brahmanda is known as Bhu-Mandala which is just a mere 4 billion miles in diameter according to Srimad Bhagavatam's 5th Canto.

Bhu-Mandala's 14 Planetary Systems are inside the lotus stem coming from the naval of Garbhodakashayi Visnu's Body.

This is explained in Srimad Bhagavatam canto 1 Chapter 3 Text 2:

"Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle."

Srila Prabhupada continues - "All these planetary systems are scattered over the complete universe, which occupies an area of "two billion times two billion square miles." (SB 2.5.40-41, Purport)

Srila Prabhupada - "Regarding your question of the planetary systems, the planets are arranged in each universe in layers like the petals of a lotus. But in each layer there is mixed both heavenly, hellish and middle planets.

On the outside layer there are these three kinds of planets, on the middle layers there are the three kinds of planets and on the inner-most layer there are found these three kinds of planets. Above these layers, in the center, is the Brahmaloka where Lord Brahma, the creator is residing.

So the earth planet and the moon planet are both on the same layer but the earth is middle planet and the moon is heavenly planet." (Letter to Rupanuga - Los Angeles 20 Dec, 1968)

Srila Prabhupāda - "In each universe there is one Sun, but there are many planets like moons."

Lecture on SB 6.1.32 - Surat, December 16, 1970:

Devotee - "Is the planetary system the universe, or is there something beyond the planetary system which it is situated in? I do not not understand the difference between planetary system and the universe."

Srila Prabhupāda - "Universe is a covering just like a football (Brahmanda), and within that, there are planetary system. And these football-like universes (Brahmandas), they are floating in the Virajā water, where Mahā-Viṣṇu is lying. So each universe is covered.

The many "Brahmanda universes" (like a football) coming from Maha-Visnu that our smaller universe with Garbhodakashayi Visnu and Lord Brahma are deep within these football like universes (Brahmandas)."

Revatīnandana - "Like a coconut?"

Srila Prabhupāda - "Eh? Yes."

Revatīnandana - "Like a coconut half filled with water?"

Srila Prabhupāda - "Yes, Yasya prabhā prabhavato jagad-aṇḍa koṭi (Bs. 5.40). Jagad-aṇḍa. Jagad-aṇḍa means this universe, aṇḍa, round sphere(?). Koṭi. Koṭi means innumerable. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40).

And in each of them there are innumerable planets, and each planet, the atmosphere is different from one another. Vibhūti-bhinnam. Just like sun planet. It is a different thing from this planet, but... And the moon planet is a different thing from this planet."

Lecture on SB 7.5.31 - Mauritius, October 4, 1975:

Srila Prabhupāda - "That is stated in the Brahma-saṁhitā, that yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnaṁ (Bs. 5.40). Yasya prabhā.

The Lord's effulgence is Brahman effulgence. Within that Brahman effulgence there are innumerable universes, jagad-aṇḍa-koṭi. Jagad-aṇḍa means this brahmāṇḍa.

Aṇḍa. It is round; it is not flat. Aṇḍa, just like egg. Koṭi. Koṭi means innumerable. And in each universe... Yasya prabhā prabhavato jagad-aṇḍa-koṭi koṭiṣv aṣeṣa-vasudhādi (Bs. 5.40).

In each brahmāṇḍa there are unlimited number of planets and stars, aśeṣa-vasudha. And vibhūti-bhinnam. And each planet is differently situated. Each planet has got specific atmosphere, specific arrangement. Just like the sun globe.

The sun globe is fiery. The moon, moon planet, it is very pleasing. There is also fire, but it is surrounded by cold atmosphere; therefore it is very pleasing."

Lecture on SB 7.6.20-23 - Washington D.C., July 3, 1976:

Srila Prabhupāda - "The expansion of the Absolute Truth how it is working, so Kṛṣṇa summarized before Arjuna that this material world, material world... Ekāṁśena sthito jagat, this material world.

What is that material world?

This material world, we see only one universe to our vision. Similarly, there are millions of universes. Yasya prabhā prabhavato jadad-aṇḍa koṭi (Bs. 5.40). Jagad-aṇḍa means one universe.

And in each universe, koṭiṣu aśeṣa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭisv aśeṣu vibhūti-bhinnam (Bs. 5.40).

There are millions of planets and each planet is different from here. That is God's creation. So all this together, ekāṁśena sthito jagat, this material world is one-fourth part exhibition of God's creation.

And three-fourths' part is in the Vaikuṇṭhaloka, spiritual world. So by speculation, by our research, it is impossible, but we can get a glimpse of knowledge of the Absolute Truth when we receive it through the Absolute Truth, Kṛṣṇa. That is Kṛṣṇa consciousness movement."

Lecture on SB 7.9.30 - Mayapur, March 8, 1976:

Srila Prabhupāda - "It is also stated in the Brahma-saṁhitā, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). In the effulgence of Brahman... The example is also there. It is not very difficult. Just like in the sunshine is the effulgence, shine. Sun is there, and the shining is there, but within the shining there are innumerable planets.

In the daytime we cannot see, but at night we can see where from these stars and planets coming. They are already there. In the sunshine, due to the bright sunshine, we cannot see them, but they are existing. As our planet is existing within the sunshine, so similarly, there are millions of planets.

They are also existing. Yasya... Similarly... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). This is only universe, but these each universe, millions of universes, they are existing within the Brahman effulgence, brahmajyoti, both spiritual and material. Everything is there."

Lecture on SB 7.9.31 - Mayapur, March 9, 1976:

Srila Prabhupāda - "By expansion, svāṁśa. From Kṛṣṇa the expansion is Balarāma; from Balarāma the expansion is Saṅkarṣaṇa, then Aniruddha, Pradyumna, like that, then Nārāyaṇa, then again Saṅkarṣaṇa, Pradyumna, Aniruddha, dvitīya-catur-vyūha. From this Saṅkarṣaṇa, Mahā-Viṣṇu.

Therefore Mahā-Viṣṇu is described, kalā-viśeṣaḥ. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ, sa iha yasya kalā-viśeṣo (Bs. 5.48).

This Mahā-Viṣṇu, from whom, by His breathing only, millions and trillions of universes are coming, and each universe there is a Brahmā, jagad-aṇḍa-nāthāḥ.

Just like in this universe there is one Brahmā. He creates again so many demigods, animals, human beings in each universe. Again we create so many also. Each of us, although we are very insignificant, still in the history we find one man begets hundreds of children."

Lecture on SB 7.9.33 - Mayapur, March 11, 1976:

Srila Prabhupāda - "So emanation and the original fact-vapur idam. Idaṁ hi viśvaṁ bhagavān ivetaraḥ: "This viśvam, this universe, is Bhagavān in one sense." Just like this my finger, so that is also my body.

Although it is named "finger," but it is my body. Or even a piece of hair, that is also my body, although it is differently named, "hair."

So similarly, when you understand that every particle of this material world is also the body of the Supreme Lord, that is Kṛṣṇa consciousness. Aṇḍāntarasthaṁ paramāṇu-cayāntara-stham. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi.

So there are millions and trillions black universes, and each atom of each universe is Kṛṣṇa. That we have to understand. That is being explained here."

Lecture on SB 7.9.49 - Vrndavana, April 4, 1976:

Srila Prabhupāda - "Just like in the Brahma-saṁhitā: yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Loma-vilajā jagad-aṇḍa-nāthāḥ. So this jagad-aṇḍa-nāthāḥ, mean Brahmā... Jagad-aṇḍa. Āṇḍa means egglike, egg-shaped, this Brahmāṇḍa or this universe.

And there are jagad-aṇḍa-nāthāḥ, plural number. So in each universe there is a chief living entity. He is called Brahmā because Brahmā is created first.

So that Brahmā, there are millions of universes, and there are millions of Brahmās and millions of Śiva and other demigods. Each Brahmā is full with all different types of living entities. But such Brahmās, where they are being born?

Not only Brahmā, the brahmāṇḍa. Yasyaika-niśvasita-kālam athāvalambya jīvanti. Niśvasita-kāla. 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, Mahā-Viṣṇu, He is also exhaling and inhaling. But during that period so many brahmāṇḍas are coming and so many brahmāṇḍas disappear."

Sri Caitanya-caritamrta Lectures.

Lecture on CC Adi-lila 1.7 - Mayapur, March 31, 1975:

Srila Prabhupāda - "In the beginning, they are coming out of the breathing of Kāraṇa-toya-śāyī Viṣṇu, and then gradually they are developed bṛhannatvāt, bṛhatvāt. It increases gradually. That Kāraṇa-toya-śāyī Viṣṇu is also Saṅkarṣaṇa. And then Garbhodakaśāyī. The universes are created.

Then, when they develop, then same Viṣṇu, Mahā-Viṣṇu, enters into each universe, and He creates an ocean. That is called Garbhoda Ocean. And He lies down there on Śeṣa-Nāga, And then, from the navel, the lotus flower sprouts, and then Lord Brahmā is created.

Then, after many years tapasya, tapo, he understands how to create. In this way the whole creation of universes takes place. Garbhodakaśāyī. And after creation of this universe, then same Viṣṇu, Garbhodakaśāyī, within this universe He creates His own Vaikuṇṭha where there is an ocean of milk. There are different kinds of oceans, we learn from śāstra."

Lecture on CC Adi-lila 1.7 - Mayapur, March 31, 1975:

Srila Prabhupāda - "So the Mahā-Viṣṇu, first of all He enters in each universe as Garbhodakaśāyī. Then, within the universe, He creates His Vaikuṇṭha and lies down there—Kṣīrodakaśāyī. This Kṣīrodakaśāyī Viṣṇu is approached by the demigods when there is need of maintenance or for subsiding the disturbance by the demons.

Then Brahmā, Lord Śiva and others, they go on the beach of this milk ocean and submit their appeal.

Then the answer is given to Brahmā, and he informs to other demigods. This is the process. You'll find this later on. So payobdhi-śāyī and śeṣaś ca, Sesa, that is also incarnation of Viṣṇu.

He is sustaining the body of Viṣṇu in different oceans, and He is serving the Lord Viṣṇu in so many ways. Śayyā, āsana, sitting place, bed, and upavīta, and clothes, garments—so many ways He is serving."

Srila Prabhupāda - "Garbhodakaśāyī means this, within the womb or bottom of this universe, there is a ocean, big ocean, and in that ocean the plenary portion of Kāraṇodakaśāyī Viṣṇu enters.

This is explained in the Bhagavad-gītā, viṣṭabhya aham idaṁ kṛtsnam ekāṁśena sthito jagat (BG 10.42). By one portion, the Garbho..., er, Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) enters each universe, and within that universe He creates a ocean by His perspiration.

Now, there are so many questions: "How these oceans are created?" The scientist says that it is a combination of hydrogen and oxygen gas. So wherefrom this gas came? The answer is here.

Of course, from the gas, water comes out. If you cover one boiling pot, the gas, the vapor coming... And you will find spots of water. So from the gas, the water comes, and from the water, gas comes. This is nature's way. But the original water came from the perspiration of this Garbhodakaśāyī Viṣṇu."

Lecture on CC Adi-lila 7.8 - Vrndavana, March 15, 1974:

Srila Prabhupāda - "Just like the sun is rotating within the orbit. Now it is, say, eight o'clock at night. But at this time, there is six o'clock, seven o'clock, nine o'clock, ten o'clock—everything is there.

Similarly, every moment, Kṛṣṇa's līlā is going in some of the universes. There are innumerable universes. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). So in each universe, Kṛṣṇa-līlā is going on. And in rotation, after some lakhs of years, again Kṛṣṇa comes on this planet.

This is... Therefore Kṛṣṇa's līlā is nitya-līlā. So just to attract us, that "You are fond of dancing. Why don't you come back to Me and dance with Me?" this is Kṛṣṇa's business.

"Why you are rotting in this rotting dance? You want association. You want sporting. Why don't you come to Me and take part in My sporting with the cowherds boys?" This is invitation of Kṛṣṇa."

Lecture on CC Madhya-lila 20.146-151 - New York, December 3, 1966:

Srila Prabhupāda - "Now, Lord Caitanya says, Vaikuṇṭha. Just like this universe is a jagad-aṇḍa, is a big round ball, aṇḍa. Aṇḍa means egglike, just like egg is round.

Therefore it is called brahmāṇḍa. It is a round spherical ball.

Every planet is round, and the universe is also round, and the Vaikuṇṭhas are also round, all round. Vaikuṇṭha, brahmāṇḍa-gaṇa-śakti-kārya haya.

So all these universes, the universe which we experience... There are innumerable universes that we cannot see.

We can see only one universe, and in one universe there are innumerable planets. Similarly, there are innumerable universes, and in each universe there are innumerable planets. This information we get from Brahma-saṁhitā."

Lecture on CC Madhya-lila 20.172 - New York, December 14, 1966:

Srila Prabhupāda - "Saṅkarṣaṇa and in incarnation... Saṅkarṣaṇa, from Saṅkarṣaṇa, there are three expansions. They are called Viṣṇu-Mahā-Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī-Viṣṇu, and Kṣirodakaśāyī Viṣṇu—from Saṅkarṣaṇa. Mahā-Viṣṇu.

When the material world is created, the Mahā-Viṣṇu expansion is there. From Mahā-Viṣṇu, all these universes are generated.

And from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu is expanded.

This Garbhodakaśāyī Viṣṇu enters into each universe, and then, in each universe, from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu is expanded. That Kṣīrodakaśāyī Viṣṇu has a planet within this universe near the polestar.

And from that Kṣīrodakaśāyī Viṣṇu, the expansion, Paramātmā, is distributed in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61)."

Lecture on CC Madhya-lila 20.172 - New York, December 14, 1966:

Srila Prabhupāda - One Viṣṇu-mūrti is the Mahā-Viṣṇu. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). From Maha-Viṣṇu, all these universes are being generated, niśyaika-kāla..., when He, Mahā-Viṣṇu, is lying in the Causal Ocean, and from His breathing all these universes are being generated.

Then they expand, and then Mahā-Viṣṇu enters in each universe as Kṣīrodakaśāyī Viṣṇu. And Kṣīrodakaśāyī Viṣṇu... These pictures are there. You have seen. And from Kṣīrodakaśāyī Viṣṇu...

From Garbhodakaśāyī Viṣṇu there is expansion of Kṣīrodakaśāyī Viṣṇu. From Kṣīrodakaśāyī Viṣṇu the Paramātmā, or the expansion of Supersoul in every living entity, that is expanded. Then His incarnation.

The incarnation, that is also innumerable. Principally the incarnations are avatāra haya kṛṣṇa ṣaḍ-vidha prakāra."

Lecture on CC Madhya-lila 20.245-255 - New York, December 16, 1966:

Srila Prabhupāda - "Mahā-Viṣṇu puruṣāvatāra, Garbhodakaśāyī Viṣṇu puruṣāvatāra and Kṣīrodakaśāyī Viṣṇu puruṣāvatāra. They are called puruṣāvatāra. Ekaṁ tu mahataḥ sraṣṭṛ:

"And the first puruṣāvatāra, who is called Mahā-Viṣṇu, He creates the material ingredients, which is called mahat-tattva."

Everything requires ingredients. So the, I mean to say, original ingredients, the, what is called, subtle ingredients, they were created first by this Mahā-Viṣṇu. Then, from those ingredients, universes were produced.

And each universe, ekaṁ tu mahataḥ dvitīyaṁ tv aṇḍa-saṁsthitam. The first puruṣāvatāra, Mahā-Viṣṇu, creates the ingredients, and the second Mahā-Viṣṇu enters in each and every universe. He is called dvitīya.

And tṛtīyaṁ sarva-bhūta-stham: "And the third, He enters into the body of all living entities, Paramātmā, or the Supersoul." This is the division of three first incarnation."

Lecture on CC Madhya-lila 20.281-293 - New York, December 18, 1966:

Srila Prabhupāda - "The same Viṣṇu, Mahā-Viṣṇu, expanded Himself in millions other forms.praveśa kariyā dekhe, saba-andhakārarahite nāhika sthāna, karilā vicāra

"When He entered in each universe, it was all dark. So He began to think."

nijāṅga-sveda-jale brahmāṇḍārdha bharilasei jale śeṣa-śayyāya śayana karila

Now, in each brahmāṇḍa... This universe, what we are seeing, it is only half. Half is full with water. And where is that water, we cannot see. But there is water.

Just like a ball, and half the ball, inside, is filled with water. So and where from this water came?

Viṣṇu, the Viṣṇu which entered each universe, from His perspiration He created this water. And He laid down on the water.

This is called Śeṣaśāyī Viṣṇu or Garbhodakaśāyī Viṣṇu. Tāṅra nābhi-padma haite uṭhila eka padma: "And then He created one lotus flower from His navel."

You have seen that picture in the title page, title cover. Nābhi-padma. Sei padme ha-ila brahmāra janma-sadma: "And from that lotus flower, on that lotus flower, the Brahmā, the first created being, was manifested."

Lecture on CC Madhya-lila 21.49-61 - New York, January 5, 1967:

Srila Prabhupāda - "There are innumerable universes, and each universe contains one Brahmā, one Śiva, one sun, one moon, one Indra, like that, officers just like.

So there are innumerable universes, so innumerable Brahmā, innumerable Rudra, innumerable suns, innumerable moons, everything innumerable.

But each brahmāṇḍa contains one each. So how it happens? It is explained in the Śrīmad-Bhāgavatam. So Lord Caitanya is reciting that story.

eka-dina dvārakāte kṛṣṇa dekhibārebrahmā āilā—dvāra-pāla jānāila kṛṣṇere

One day, when Kṛṣṇa was king at Dvārakā, with sixteen thousand queens, so one day Brahmā of this universe came to see Him. Brahmā āilā—dvāra-pāla jānāila kṛṣṇere. And as... The same etiquette was there also. This is also coming by paramparā."

Lecture on Brahma-samhita, Verse 35 - New York, July 31, 1971:

Srila Prabhupāda - "Eko 'py asau, that Govinda by His one expansion of plenary portion, eko 'py asau, that expansion is meant for creating this material world. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi.

Not one universe, but billions of universes. As you see within this universe, there are millions and trillions of planets.

Similarly, there are millions and trillions of universes. Jagad-aṇḍa-koṭi. So in each universe, Govinda enters, then it becomes developed.

Just like the matter created by the male and female, the jīva soul enters and then the body develops. Similarly, this material... Matter has no power of developing. Govinda enters into the matter, and therefore the universe develops. It is very easy to understand."

Lecture Excerpt - New York, April 12, 1969:

Srila Prabhupāda - "Jagad-aṇḍa-nāthāḥ. In each universe there is a chief man, just like Lord Brahmā. Just like in your country the chief man is the president, Mr. Nixon, similarly, in this universe the chief man is Lord Brahmā.

And in the Bhagavad-gītā you'll find, Brahmā's age you cannot calculate even one day. He's living so long a duration of life. But he's not independent. Yasyaika-niśvasita-kālam athāvalambya (Bs. 5.48).

His life, his duration life, although so long, still, it is said that that life is only a breathing period of Lord Mahā-Viṣṇu. Niśvasita-kālam.

Just like we are breathing, exhaling and inhaling, coming out and again taking. So when Mahā-Viṣṇu exhales, all the universes coming, and when He inhales, it goes again within. And the duration of Brahma's life you can calculate."

Pandal Lecture - Delhi, November 20, 1971:

Srila Prabhupāda - "Now, He is the enjoyer of all sacrifices. Now, try to understand that in this material world, there are millions and trillions of universes, andeach universe there are millions and trillions of planets.

And each planet, there are millions and trillions of living entities. Now if not all, some of them are offering sacrifices, at least the sober section, in all the universes, and Kṛṣṇa is enjoying. Bhoktāraṁ yajña-tapasāṁ.

Just imagine how much He is eating. And similarly, He is the proprietor. He says that sarva-loka-maheśvaram (BG 5.29), "I am the proprietor of all the planets," sarva-loka. Not only in this universe, but also there are millions and trillions of universes.

If we have to accept the verdict of the śāstra, the Brahma-saṁhitā says yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40).

In each universe, there are ananta, unlimited number of planets. So Kṛṣṇa claims that sarva-loka-maheśvaram, "I am the proprietor of all the planets." Then who can compare his riches with Kṛṣṇa?"

Room Conversation with David Wynne, Sculptor- July 9, 1973, London:

Srila Prabhupāda - "Yes, to glorify God means the glorify the nature also. Just like here is a poem in Brahma-saṁ...

yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭisv aśeṣa-vasudhādi-vibhūti-bhinnamtad brahma niṣkalam anantam aśeṣa-bhūtaṁgovindam ādi-puruṣaṁ tam ahaṁ bhajāmi(Bs. 5.40)

Now, the whole creation is there. Yasya prabhā prabhavataḥ (Bs. 5.40). On account of the bodily rays of Kṛṣṇa, Govinda, which is called brahmajyoti... Just like on account of the sunshine, the whole universe is existing.

So similarly, there is a shine, bodily shining, what is called brahmajyoti. So when the brahmajyoti is there, then innumerable universes are created. Yasya prabhā prabhavataḥ (Bs. 5.40).

When the effulgence, brahmajyoti, is there, innumerable universes are created. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. Jagad-aṇḍa means universe. Koṭi, innumerable. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭisv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40).

And in each universe is created with innumerable number of planets. And each planet has got different atmosphere. Now the whole universe is described. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Yasya prabhā. The beginning: "Whose effulgence has created."

That means simultaneously you praise His creation; at the same time, you get the universal knowledge how many universes are there, how they are situated, what is the atmosphere, everything. You get a glimpse of idea at the same time. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. This is the way."

Morning Walk - March 18, 1974, Vrndavana:

Srila Prabhupāda - "Yes, bright, brightness. (heavy wind noise) (break)"

Devotee - "That stars?"

Srila Prabhupāda - "Stars? They are planets like this planet. Like moon planet, the moon planet. Nakṣatrāṇām ahaṁ śaśī. The stars, they are so many moons, not suns. They say "sun." And we say, "No, it is moon." Sun is only one. In each universe there is one sun, but there are many planets like moons."

Tamāla Kṛṣṇa - "Reflections."

Srila Prabhupāda - "Reflection, we get it from Bhagavad-gītā. Nakṣatrāṇām ahaṁ śaśī. (heavy wind noise) (break) ...due to the sun, reflect."

Guru dāsa - "Why does the moon reflect? They say the moon is sandy, but this sand here is not reflecting."

Srila Prabhupāda - "That... They are not going to the moon planet. They are going to some other planet, Rahu planet."

Morning Walk - April 10, 1974, Bombay:

Girirāja - "Right now Kṛṣṇa is in so many different universes."

Srila Prabhupāda -  "Yes."

Girirāja - "And He is having the same pastimes."

Srila Prabhupāda - "Yes."

Girirāja - "And in each universe there is an Arjuna."

 Srila Prabhupāda - "Everything."

Girirāja - "Everything. So is it the same living soul, Arjuna, in each universe, or a different living being may be taking that position?"

Srila Prabhupāda - "Take it for granted, different. What is the wrong there? After all, everyone is Kṛṣṇa's expansion. Ānanda cinmāyā-rasa-pratibhāvitābhiḥ (Bs. 5.37). We are also expansion. (aside:) Hare Kṛṣṇa. But still, we have got individuality.

Kṛṣṇa proved it—I explained that in Vṛndāvana when everything was stolen by Brahmā. Again another batch of cows and calves and cowherds boys. (aside:) Hare Kṛṣṇa. Immediately. What is the difficulty for Kṛṣṇa? Is it clear or not? You wanted to clarify. Is it clear or not?''

Room Conversation with Prof. Regamay, Professor of Sanskrit at the University of Lausanne - June 4, 1974, Geneva:

Yogeśvara - "Yasya prabhā prabhavataḥ (Bs. 5.40)."

Srila Prabhupāda - "No, that is another. Yasya niśvasita-kālam avalambya. Mahā-Viṣṇu is breathing. So taking advantage of that breathing, innumerable universes are generating.

And each universe, there is a superintending deity who is called Brahmā. Yasya hi niśvasita-kālam. Kālam atha avalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ.

Many hundreds and millions of Brahmās there are. They live, only taking advantage of the breathing period of Mahā-Viṣṇu. (break) Mahā-Viṣṇu is sub-plenary portion.

First Kṛṣṇa, then Balarāma, then Saṅkarṣaṇa, Pradyumna, 

Aniruddha, 

Vāsudeva. 

Then, from Saṅkarṣaṇa, Nārāyaṇa. Then, from Nārāyaṇa, again catur-vyūha, second Saṅkarṣaṇa, Vāsudeva, Aniruddha.

1 - And from the second Saṅkarṣaṇa is Mahā-Viṣṇu.

2 - And from Kāraṇodakaśāyī-Viṣṇu (Maha Visnu), comes
Garbhodakashayi Visnu.

3 - And from Garbhodakashayi Visnu is Kṣīrodakaśāyī-Viṣṇu is in each universe. He is the Supersoul.

And when any incarnation comes within this world, He comes through Kṣīrodakaśāyī-Viṣṇu. In that way, Kṛṣṇa comes through Kṣīrodakaśāyī-Viṣṇu. But this Kṣīrodakaśāyī-Viṣṇu is the expansion of the expansion of Kṛṣṇa."

Morning Walk - April 3, 1975, Mayapur:

Paramahaṁsa - "The soul, living entity."

Srila Prabhupāda - "Because the soul is there. Similarly, the Supersoul is there, and He's arranging everything. The volcano's eruption does not take automatically. When it is desired by Kṛṣṇa, then it takes place. Mayādhyakṣeṇa (BG 9.10). Why don't you read Bhagavad-gītā. "Under My superintendence."

When He knows that "Now this eruption is required," immediately there is... Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). He has got so many potencies. One potency works. That's all. Because the living soul is there, therefore the seminal discharge takes place.

Similarly, because the supreme living is there, therefore all these things are happening. Where is the difficulty to understand? Kṛṣṇa says, viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: (BG 10.42)

"The whole worldly affair is going on because I am there." Viṣṭabhya: "I have entered into it." Don't you read in the Bhagavad-gītā? Then?

And we are reading that portion, how Karanavasayi Viṣṇu enters in the each universe. He's... Then He expands Himself as Kśīrodakaśāyī Viṣṇu. We are explaining that. Kṛṣṇa says in Bhagavad-gītā, viṣṭabhya. Viṣṭabhya means entering."

Morning Walk - July 24, 1975, Los Angeles:

Tamāla Kṛṣṇa - "So he's saying that they have seen beyond that."

Srila Prabhupāda - "How they can see?''

Paramahaṁsa - "That was my question."

Tamāla Kṛṣṇa - "Prabhupāda says how can they see?"

Srila Prabhupāda - "No, they take all these stars as sun. But that is not fact. Sun is one. In each universe there is one sun in the middle. In this universe in the middle, from the circumference, 200,000,000,000's, no, two billion."

Tamāla Kṛṣṇa - "Two billion."

Srila Prabhupāda - "And above the sun there is moon. Then Mars, then Venus, like that. 1,600,000 miles above, above, above."

Tamāla Kṛṣṇa - "So the moon is further away than the sun."

Srila Prabhupāda - "Yes, therefore I say they have never gone to moon. Never gone."

Morning Walk - June 7, 1976, Los Angeles:

Rāmeśvara - "In the Fifth Canto, you've quoted from Bhaktivinoda Ṭhākura that the most sacred place in the whole universe is Śrī Māyāpura-dhāma."

Srila Prabhupāda - "Yes."

Rāmeśvara - "In all the universe."

Tamāla Kṛṣṇa - "In each universe there is a Vṛndāvana and a Māyāpura. That means in each universe there's a planet earth like this planet?"

Srila Prabhupāda - "Yes, there are so many planets. Each universe full of planets. Koṭiṣu vasudhādi-vibhūti-bhinnam. There are millions of universes, and in each universe there are millions of planets. Koṭiṣu vasudhādi-vibhūti-bhinnam."

Morning Conversation - April 30, 1977, Bombay:

Srila Prabhupāda - "And millions of Vaikuṇṭhalokas, planets, and the topmost planet is Goloka Vṛndāvana. This is the spiritual nature. This is material, within this universe, and that is spiritual. Paras tasmāt tu bhāvaḥ anyaḥ: (BG 8.20) "another nature, which is indestructible." This is the whole situation.

Now, how you show it, that you think over. This is only fragmental part of material creation. And each universe is floating in the..., like a football.

Football floats in the water. It is like that. And each universe, half filled up with water, Garbhodakaśāyī. And the planetary system is hanging on that half filled-up water."

Tamāla Kṛṣṇa - "Above it."

Srila Prabhupāda - "Hm. And if it is dropped, it falls in the ocean, as once it was. Varāha-mūrti saved."

Morning Conversation - April 30, 1977, Bombay:

Tamāla Kṛṣṇa - "Earth, planet earth, fell down."

Srila Prabhupāda - "This is like that. So you have to, as far as possible... If you can you have to demonstrate, "This is planetary system." So at least we shall show what is going on within this universe.

And each universe is covered with seven material elements (the surrounding Brahmanda). Each covering is ten times more than the other covering, earth, water, air, fire. A wonderful creation. And how it will be shown?

So I have decided, therefore, that let us show something about this planetary, er, this universe. And others, we give idea. How it will be done, you think over as far as possible. (laughs)

It is not these rascals' calculation, that every planet is rock and sand, and God had no business to create so many planets of rocks and sands to be discovered scientifically by these rascals' attaining them.

Just see the fun, how far the godless men can dare to speak and think. How great rascals they are! Simply to deny the existence of God, that's all. That is their business. And the creation has no brain, asatyam. Anīśvaram: "There is no God. It is all false." Jagad āhur anīśvaram (BG 16.8)."

Letter to Rupanuga - Los Angeles 20 December, 1968:

Srila Prabhupada - ''Regarding your question of the planetary systems, the planets are arranged in each universe in layers like the petals of a lotus. But in each layer there is mixed both heavenly, hellish and middle planets.

On the outside layer there are these three kinds of planets, on the middle layers there are the three kinds of planets and on the inner-most layer there are found these three kinds of planets.

Above these layers, in the center, is the Brahmaloka where Lord Brahma, the creator is residing.

So the earth planet and the moon planet are both on the same layer but the earth is middle planet and the moon is heavenly planet."

Letter to Rupanuga - Hawaii 14 March, 1969:

Srila Prabhupada - "How can I explain how the light and heat from the single sun in this universe is able to reach so far? Is it a question of the receptivity of different planets?" We can see one sun only.

So it is simply speculation whether there is one or more suns. But we get from authority of Sastra that there is one sun, in each universe, and the stars and moon reflects the light of this sun.

There is one sun in the daytime, and it illuminates so nicely that all darkness is gone. But at night, you may argue, if these stars are so many suns, then why the darkness is still there?"

Letter to Mohanananda - Delhi 6 December, 1971:

Srila Prabhupada - "Regarding your question on the creation, Maha-visnu is lying in the causal ocean and while He is breathing the universes are coming out like small seeds. And when they come into contact with the causal ocean they develop.

Then the same Maha-visnu enters into each universe and again he lies down in the Garbha Ocean within each universe. From this Garbha ocean lying down, a lotus stem grows from His navel and Lord Brahma is born.

Brahma creates all other things. Lord Siva is born from Brahma and He is reserved for dissolving everything. These things are all described in the 2nd Canto of Srimad-Bhagavatam."

"Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu" Srimad-Bhagavatam Canto 3 Chapter 8 Text 1 to Text 33

"Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu" Srimad-Bhagavatam Canto 3 Chapter 8 Text 1 to Text 33

By His Divine Grace A C Bhaktivedanta Swami Prabhupada

TEXT 1

The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead.

You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.

PURPORT

The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious.

Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees.

Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord.

Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one’s dormant propensities for devotional service.

TEXT 2

Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.

PURPORT

The sage Maitreya proposed to speak on Śrīmad-Bhāgavatam because it was especially compiled, and traditionally comes down in the disciplic succession, for the solution of all the problems of human society.

Only one who is fortunate can have the opportunity to hear Śrīmad-Bhāgavatam in the association of pure devotees of the Lord.

Under the spell of material energy, the living entities are entrapped in the bondage of many difficulties simply for the sake of a little bit of material happiness.

They engage in fruitive activities, not knowing the implications. Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments.

They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord.

If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement.

Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.

TEXT 3

Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.

PURPORT

This is in clarification of the statement that the Lord spoke directly on the Śrīmad-Bhāgavatam. When and unto whom the Bhāgavatam was spoken is explained herewith.

Questions similar to those put forward by Vidura were asked by great sages like Sanat-kumāra, and Lord Saṅkarṣaṇa, the plenary expansion of the Supreme Lord Vāsudeva, answered them.

TEXT 4

At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.

TEXT 5

The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet.

They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.

PURPORT

The Ganges water flows directly from the lotus feet of Viṣṇu, and its course runs from the highest planet of the universe down to the lowest.

The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga.

If a river flows thousands and thousands of miles, a perfect yogī can at once transport himself from one place to another simply by dipping in its water.

The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viṣṇu (the Ganges).

Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts.

If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered.

But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land.

TEXT 6

The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love.

At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.

PURPORT

The Lord is sometimes addressed as uttamaśloka, which means “one who is worshiped with selected words by devotees.” A profusion of such selected words comes from a devotee who is fully absorbed in affection and love for the devotional service of the Lord.

There are many instances in which even a small boy who was a great devotee of the Lord could offer excellent prayers in the choicest words for glorification of the pastimes of the Lord. In other words, without the development of fine affection and love, one cannot offer prayers to the Lord very suitably.

TEXT 7

Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa.

PURPORT

This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa.

Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher.

In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.

TEXT 8

The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.

TEXT 9

The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.

PURPORT

The great sage of the name Pulastya is the father of all demoniac descendants. Once upon a time Parāśara began a sacrifice in which all the demons were to be burnt to death because his father had been killed and devoured by one of them.

The great sage Vasiṣṭha Muni arrived at the sacrifice and requested Parāśara to stop the deadly action, and because of Vasiṣṭha’s position and respect in the community of sages, Parāśara could not deny the request.

Parāśara having stopped the sacrifice, Pulastya, the father of the demons, appreciated his brahminical temperament and gave the blessing that in the future he would be a great speaker on the Vedic literatures called the Purāṇas, the supplements of the Vedas.

Parāśara’s action was appreciated by Pulastya because Parāśara had forgiven the demons out of his brahminical power of forgiveness. Parāśara was able to demolish all the demons in the sacrifice, but he considered,

“Demons are so made that they devour living creatures, men and animals, but why on that account should I withdraw my brahminical qualification of forgiveness?”

As the great speaker of the Purāṇas, Parāśara first of all spoke on the Śrīmad-Bhāgavata Purāṇa because it is the foremost of all the Purāṇas.

Maitreya Muni desired to narrate the same Bhāgavatam be had heard from Parāśara, and Vidura was qualified to hear it because of his faithfulness and his following the instructions received from superiors.

So Śrīmad-Bhāgavatam was being narrated from time immemorial by the disciplic succession, even before the time of Vyāsadeva.

The so-called historians calculate the Purāṇas to be only a few hundred years old, but factually the Purāṇas existed from time immemorial, before all historical calculations by the mundaners and speculative philosophers.

TEXT 10

At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.

PURPORT

The Lord is eternally enjoying transcendental bliss by His internal potency, whereas the external potency is suspended during the time of the dissolution of the cosmic manifestation.

TEXT 11

Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.

PURPORT

After the three worlds—the upper, lower and middle planetary systems—merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla.

In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.

TEXT 12

The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water.

When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.

PURPORT

In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results.

The fruitive workers are described in Bhagavad-gītā as mūḍhas, or foolish. Such foolish living entities are very enthusiastic to work for some temporary benefit within perpetual bondage.

One thinks himself very clever throughout his life if he is able to leave behind him a great asset of wealth for his children, and to achieve this temporary benefit he takes the risk of all sinful activities, without knowledge that such activities will keep him perpetually bound by the shackles of material bondage.

Due to this polluted mentality and due to material sins, the aggregate combination of living entities appeared to be bluish. Such an impetus of activity for fruitive result is made possible by the dictation of the external energy of the Lord, kāla.

TEXT 13

The subtle subject matter of creation, on which the Lord’s attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.

TEXT 14

Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.

TEXT 15

Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.

PURPORT

This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world.

It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes.

In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower.

This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū.

He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way.

From this description we have the conception of three—the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.

TEXT 16

Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.

TEXT 17

Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.

PURPORT

Lord Brahmā was perplexed about his creation, the lotus and the world, even though he tried to understand them for one millennium, which is beyond calculation in the solar years of human beings.

No one, therefore, can know the mystery of the creation and cosmic manifestation simply by mental speculation.

OppThe human being is so limited in his capacity that without the help of the Supreme he can hardly understand the mystery of the will of the Lord in terms of creation, continuance and destruction.

TEXT 18

Lord Brahmā, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.

PURPORT

The subject matter of the speculations of Brahmā in the beginning regarding the creation of the cosmic manifestation is still a subject matter for mental speculators.

The most intelligent man is he who tries to find the cause of his personal existence and that of the whole cosmic creation and thus tries to find the ultimate cause. If his attempt is properly executed with penances and perseverance, it is sure to be crowned with success.

TEXT 19

Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.

PURPORT

By dint of one’s personal endeavor one may go nearer to the Lord, but without the Lord’s mercy one cannot reach the ultimate point. Such understanding of the Lord is possible only by devotional service, as confirmed in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.

TEXT 20

O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.

TEXT 21

Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.

PURPORT

Samādhi involves concentrating the mind upon the supreme cause of all, even if one is unaware of whether His actual nature is personal, impersonal or localized.

Concentration of the mind on the Supreme is certainly a form of devotional service. To cease from personal sense endeavors and to concentrate on the supreme cause is a sign of self-surrender, and when self-surrender is present, that is a sure sign of devotional service.

Each and every living entity needs to engage in devotional service to the Lord if he wishes to understand the ultimate cause of his existence.

TEXT 22

At the end of Brahmā’s one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his head the Supreme within himself, whom he could not see before with the greatest endeavor.

PURPORT

The Supreme Lord can be experienced only through the process of devotional service and not by one’s personal endeavor in mental speculation. The age of Brahmā is calculated in terms of divya years, which are distinct from the solar years of human beings.

The divya years are calculated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. Brahmā’s one day is equal to one thousand times the aggregate of the four yugas (calculated to be 4,300,000 years).

On that basis, Brahmā meditated for one hundred years before he could understand the supreme cause of all causes, and then he wrote the Brahma-saṁhitā, which is approved and recognized by Lord Caitanya and in which he sings, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

One has to wait for the mercy of the Lord before one can either render service unto Him or know Him as He is.

TEXT 23

Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone.

The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.

TEXT 24

The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord’s helmet, bedecked with jewels, mocked it.

The mountain’s waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord’s gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.

PURPORT

The panoramic beauty of nature, which strikes one with wonder, may be taken as a perverted reflection of the transcendental body of the Lord.

One who is therefore attracted by the beauty of the Lord is no longer attracted by the beauty of material nature, although he does not minimize its beauty.

In Bhagavad-gītā (2.59) it is described that one who is attracted by param, the Supreme, is no longer attracted by anything inferior.

TEXT 25

His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.

PURPORT

The length and breadth of the transcendental body of the Supreme Personality of Godhead could only be measured by His own measurement because He is all-pervading throughout the complete cosmic manifestation.

The beauty of material nature is due to His personal beauty, yet He is always magnificently dressed and ornamented to prove His transcendental variegatedness, which is so important in the advancement of spiritual knowledge.

TEXT 26

The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination.

Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.

PURPORT

The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him.

Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor.

Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11) that pure devotional service is jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service is without any tinge of speculative knowledge and fruitive activities.

Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kṛṣṇa.

According to the Gopāla-tāpanī Upaniṣad, the Lord showed one of the many thousands of petals of His lotus feet. It is said:

brāhmaṇo’sāv anavarataṁ me dhyātaḥ stutaḥ parārdhānte so ’budhyata gopa-veśo me purastāt āvirbabhūva.

After penetrating for millions of years, Lord Brahmā could understand the transcendental form of the Lord as Śrī Kṛṣṇa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saṁhitā in the famous prayer, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

TEXT 27

He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.

PURPORT

Devotional service to the Lord is very much obliging to Him. There are many transcendentalists in different fields of spiritual activities, but devotional service to the Lord is unique.

)Devotees do not ask anything from the Lord in exchange for their service. Even the most desirable liberation is refused by devotees, although offered by the Lord.

Thus the Lord becomes a kind of debtor to the devotees, and He can only try to repay the devotees, service with His ever-enchanting smile.

The devotees are ever satisfied by the smiling face of the Lord, and they become enlivened. And by seeing the devotees so enlivened, the Lord Himself is further satisfied.

So there is continuous transcendental competition between the Lord and His devotees by such reciprocation of service and acknowledgement.

TEXT 28

O my dear Vidura, the Lord’s waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.

TEXT 29

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s body was decorated with valuable jewels and pearls.

He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord’s body was also covered by the hoods of Ananta.

PURPORT

The word avyakta-mūlam is significant here. Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself.

This In the Vedas it is said that the Lord is svāśrayāśraya; He is His own support, and there is no other support for Him. Therefore, avyakta means the Supreme Lord Himself and no one else.

TEXT 30

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend.

As a mountain has thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels.

As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.

TEXT 31

Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead.

He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.

TEXT 32

When Lord Brahmā, the maker of the universal destination, thus saw the Lord, be simultaneously glanced over creation.

Lord Brahmā saw the lake in Lord Viṣṇu’s navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.

TEXT 33

Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.

PURPORT

Even if one is in the material mode of passion, to create something in the world he has to take shelter of the Supreme for the necessary energy. That is the path of the successful termination of any attempt.

Thus end the Bhaktivedanta purports of the Third Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu.”

''Jaḍa Bharata Instructs King Rahūgaṇa'' Śrīmad Bhāgavatam Canto 5 Chapter 11 Text 1 to Text 17

''Jaḍa Bharata Instructs King Rahūgaṇa''

Śrīmad Bhāgavatam Canto 5 Chapter 11 Text 1 to Text 17

By His Divine Grace A C Bhaktivedanta Swami Prabhupada

In this chapter the brāhmaṇa Jaḍa Bharata instructs Mahārāja Rahūgaṇa in detail. He tells the King: "You are not very experienced, yet you pose yourself as a learned person because you are very proud of your knowledge.

Actually a person who is on the transcendental platform does not care for social behavior that sacrifices spiritual advancement. Social behavior comes within the jurisdiction of karma-kāṇḍa, material benefit. No one can spiritually advance by such activities.

The conditioned soul is always overpowered by the modes of material nature. and consequently he is simply concerned with material benefits and auspicious and inauspicious material things. In other words, the mind, which is the leader of the senses, is absorbed in material activities life after life.

Thus he continuously gets different types of bodies and suffers miserable material conditions. On the basis of mental concoction, social behavior has been formulated.

If one's mind is absorbed in these activities, he certainly remains conditioned within the material world. According to different opinions, there are eleven or twelve mental activities, which can be transformed into hundreds and thousands.

A person who is not Kṛṣṇaconscious is subjected to all these mental concoctions and is thus governed by the material energy. The living entity who is free from mental concoctions attains the platform of pure spirit soul, devoid of material contamination.

There are two types of living entities — jīvātmā and Paramātmā, the individual soul and the Supreme Soul. That Supreme Soul in His ultimate realization is Lord Vāsudeva, Kṛṣṇa.

He enters into everyone's heart and controls the living entity in his different activities. He is therefore the supreme shelter of all living entities. One can understand the Supreme Soul and one's position in relationship with Him when one is completely freed from the unwanted association of ordinary men. In this way one can become fit to cross the ocean of nescience.

The cause of conditional Life is attachment to the external energy. One has to conquer these mental concoctions: unless one does so, he will never be freed from material anxieties. Although mental concoctions have no value, their influence is still very formidable.

No one should neglect to control the mind. If one does, the mind becomes so powerful that one immediately forgets his real position.

Forgetting that he is an eternal servant of Kṛṣṇa and that service to Kṛṣṇa is his only business, one is doomed by material nature to serve the objects of the senses. One should kill mental concoctions by the sword of service to the Supreme Personality of Godhead and His devotee [guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja]"

 Śrīmad Bhāgavatam 5.11.1

TRANSLATION

The brāhmaṇa Jaḍa Bharata said: My dear King, although you are not at all experienced, you are trying to speak like a very experienced man. Consequently you cannot be considered an experienced person.

An experienced person does not speak the way you are speaking about the relationship between a master and a servant or about material pains and pleasures. These are simply external activities. Any advanced, experienced man, considering the Absolute Truth, does not talk in this way.

PURPORT

Kṛṣṇa similarly chastised Arjuna. Aśocyān anvaśocas tvaḿ prajñā-vādāḿś ca bhāṣase: "While speaking learned words, you are lamenting for what is not worthy of grief." (Bg. 2.11) Similarly, among people in general, 99.9 percent try to talk like experienced advisers, but they are actually devoid of spiritual knowledge and are therefore like inexperienced children speaking nonsensically.

Consequently their words cannot be given any importance. One has to learn from Kṛṣṇa or His devotee. If one speaks on the basis of this experience — that is, on the basis of spiritual knowledge — one's words are valuable. At the present moment, the entire world is full of foolish people. Bhagavad-gītā describes these people as mūḍhas.

They are trying to rule human society, but because they are devoid of spiritual knowledge, the entire world is in a chaotic condition. To be released from these miserable conditions, one has to become Kṛṣṇa conscious and take lessons from an exalted personality like Jaḍa Bharata, Lord Kṛṣṇa and Kapiladeva. That is the only way to solve the problems of material life.

 Śrīmad Bhāgavatam 5.11.2

TRANSLATION

My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities.

People interested in material activities, which are expounded in the Vedas, are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest.

PURPORT

In this verse, two words are significant — veda-vāda and tattva-vāda. According to Bhagavad-gītā, those who are simply attached to the Vedas and who do not understand the purpose of the Vedas or the Vedānta-sūtra are called veda-vāda-ratāḥ.

yām imāḿ puṣpitāḿ vācaḿ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāḿ
bhogaiśvarya-gatiḿ prati

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." (Bg. 2.42-43)

The veda-vāda followers of the Vedas are generally inclined to karma-kāṇḍa, the performance of sacrifice according to the Vedic injunctions.

They are thereby promoted to higher planetary systems. They generally practice the Cāturmāsya system. Akṣayyaḿ ha vai cāturmāsya-yājinaḥ sukṛtaḿ bhavati: one who performs thecāturmāsya-yajña becomes pious.

By becoming pious, one may be promoted to the higher planetary systems (ūrdhvaḿ gacchanti sattva-sthāḥ). Some of the followers of the Vedas are attached to karma-kāṇḍa, the fruitive activities of the Vedas, in order to be promoted to a higher standard of life.

Others argue that this is not the purpose of the Vedas. Tad yathaiveha karma jitaḥ lokaḥ kṣīyate evam evam utra puṇya jitaḥ lokaḥ kṣīyate.

In this world someone may become very highly elevated by taking birth in an aristocratic family, by being well educated, beautiful or very rich. These are the gifts for pious activities enacted in the past life.

However, these will be finished when the stock of pious activity is finished. If we become attached to pious activities, we may get these various worldly facilities in the next life and may take birth in the heavenly planets.

But all this will eventually be finished. Kṣīṇe puṇye martya-lokaḿ viśanti (Bg. 9.21): when the stock of pious activity is finished, one again has to come to this martya-loka.

According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas. The objective of the Vedas is explained in Bhagavad-gītā. Vedaiś casarvair aham eva vedyaḥ: [Bg. 15.15] the objective of the Vedas is to understand Kṛṣṇa, the Supreme Personality of Godhead.

Those who are veda-vādīs are not actually advanced in knowledge, and those who are followers of jñāna-kāṇḍa (Brahman understanding) are also not perfect.

However, when one comes to the platform of upāsanā and accepts the worship of the Supreme Personality of Godhead, he becomes perfect (ārādhanānāḿ sarveṣāḿ viṣṇor ārādhanaḿ param).

In the Vedas the worship of different demigods and the performance of sacrifice are certainly, mentioned, but such worship is inferior because the worshipers do not know that the ultimate goal is Viṣṇu (na te viduḥ svārtha-gatiḿ hi viṣṇum [SB 7.5.31]). When one comes to the platform of viṣṇor ārādhanam, or bhakti-yoga, one has attained the perfection of life.

Otherwise, as indicated in Bhagavad-gītā, one is not a tattva-vādī but a veda-vādī, a blind follower of the Vedic injunctions. A veda-vādīcannot be purified from material contamination unless he becomes a tattva-vādī, that is, one who knows tattva, the Absolute Truth. Tattva is also experienced in three features — brahmeti paramātmeti bhagavān iti śabdyate.

Even after coming to the platform of understanding tattva, one must worship Bhagavān, Viṣṇu and His expansions, or one is not yet perfect. Bahūnāḿ janmanām ante jñānavān māḿ prapadyate: [Bg. 7.19] after many births, one who is actually in knowledge surrenders unto Kṛṣṇa.

The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.

Śrīmad Bhāgavatam 5.11.3

TRANSLATION

A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant.

When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.

PURPORT

In Bhagavad-gītā (2.45), Kṛṣṇa advised Arjuna to become transcendental to the material activities impelled by the three material modes of nature (traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna). The purpose of Vedic study is to transcend the activities of the three modes of material nature.

Of course in the material world the mode of goodness is accepted as the best, and one can be promoted to the higher planetary systems by being on the sattva-guṇa platform.

However, that is not perfection. One must come to the conclusion that even thesattva-guṇa platform is also not good. One may dream that he has become a king with a good family, wife and children, but immediately at the end of that dream he comes to the conclusion that it is false. Similarly, all kinds of material happiness are undesirable for a person who wants spiritual salvation.

If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jñāna.

Karmīs, jñānīs and yogīs are after some material elevation. The karmīs work hard day and night for some bodily comfort, and the jñānīs simply speculate about how to get out of the entanglement of karma and merge into the Brahman effulgence.

The yogīs are very much addicted to the acquisition of material perfection and magical powers. All of them are trying to be materially perfect, but a devotee very easily comes to the platform of nirguṇa in devotional service, and consequently for the devotee the results of karma, jñāna and yoga become very insignificant.

Therefore only the devotee is on the platform of tattva jñāna, not the others. Of course the jñānī's position is better than that of the karmī but that position is also insufficient. The jñānī must actually become liberated, and after liberation he may be situated in devotional service (mad-bhaktiḿ labhate parām [Bg. 18.54]).

Śrīmad Bhāgavatam 5.11.4

 TRANSLATION

As long as the mind of the living entity is contaminated by the three modes of material nature (goodness, passion and ignorance), his mind is exactly like an independent, uncontrolled elephant.

It simply expands its jurisdiction of pious and impious activities by using the senses. The result is that the living entity remains in the material world to enjoy and suffer pleasures and pains due to material activity.

PURPORT

In Caitanya-caritāmṛta it is said that material pious and impious activities are both opposed to the principle of devotional service.

Devotional service means mukti, freedom from material entanglement, but pious and impious activities result in entanglement within this material world.

If the mind is captivated by the pious and impious activities mentioned in the Vedas, one remains eternally in darkness; one cannot attain the absolute platform.

To change the consciousness from ignorance to passion or from passion to goodness does not really solve the problem. As stated in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate. One must come to the transcendental platform; otherwise life's mission is never fulfilled.

Śrīmad Bhāgavatam 5.11.5

TRANSLATION

Because the mind is absorbed in desires for pious and impious activities, it is naturally subjected to the transformations of lust and anger. In this way, it becomes attracted to material sense enjoyment. In other words, the mind is conducted by the modes of goodness, passion and ignorance.

There are eleven senses and five material elements, and out of these sixteen items, the mind is the chief. Therefore the mind brings about birth in different types of bodies among demigods, human beings, animals and birds. When the mind is situated in a higher or lower position, it accepts a higher or lower material body.

PURPORT

Transmigration among the 8,400,000 species is due to the mind's being polluted by certain material qualities. Due to the mind, the soul is subjected to pious and impious activities. The continuation of material existence is like the waves of material nature.

In this regard. Śrīla Bhaktivinoda Ṭhākura says, māyāra vaśe,yāccha bhese', khāccha hābuḍubu, bhāi: "My dear brother, the spirit soul is completely under the control ofmāyā, and you are being carried away by its waves." This is also confirmed in Bhagavad-gītā:

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahańkāra-vimūḍhātmā
kartāham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities, which are in actuality carried out by nature." (Bg. 3.27)

Material existence means being fully controlled by material nature. The mind is the center for accepting the dictations of material nature. In this way the living entity is carried away in different types of bodies continuously, millennium after millennium.

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saḿsāra-duḥkha

(Caitanya-caritāmṛta, Madhya 20.117)

Due to the living entity's forgetfulness of Kṛṣṇa, one is bound by the laws of material nature.

Śrīmad Bhāgavatam 5.11.6

TRANSLATION

The materialistic mind covering the living entity's soul carries it to different species of life. This is called continued material existence. Due to the mind, the living entity suffers or enjoys material distress and happiness. Being thus illusioned, the mind further creates pious and impious activities and their karma, and thus the soul becomes conditioned.

PURPORT

Mental activities under the influence of material nature cause happiness and distress within the material world. Being covered by illusion, the living entity eternally continues conditioned life under different designations.

Such living entities are known as nitya-baddha, eternally' conditioned. On the whole, the mind is the cause of conditioned life; therefore the entire yogic process is meant to control the mind and the senses.

If the mind is controlled, the senses are automatically controlled, and therefore the soul is saved from the reactions of pious and impious activity.

If the mind is engaged at the lotus feet of Lord Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ), the senses are automatically engaged in the Lord's service. When the mind and senses are engaged in devotional service, the living entity naturally becomes Kṛṣṇa conscious.

As soon as one always thinks of Kṛṣṇa, he becomes a perfect yogī, as confirmed in Bhagavad-gītā (yoginām api sarveṣāḿ mad-gatenāntarātmanā [Bg. 6.47]). This antarātmā, the mind, is conditioned by material nature.

As stated here,māyā-racitāntarātmā sva-dehinaḿ saḿsṛti-cakra-kūṭaḥ: the mind, being most powerful, covers the living entity and puts him in the waves of material existence.

Śrīmad Bhāgavatam 5.11.7

TRANSLATION

The mind makes the living entity within this material world wander through different species of life, and thus the living entity experiences mundane affairs in different forms as a human being, demigod, fat person, skinny person and so forth. Learned scholars say that bodily appearance, bondage and liberation are caused by the mind.

PURPORT

Just as the mind is the cause of bondage, it can also be the cause of liberation. The mind is described here as para-avara, para means transcendental, and avara means material. When the mind is engaged in the Lord's service (sa vai manaḥ kṛṣṇa-padāravindayoḥ), it is called para, transcendental. When the mind is engaged in material sense gratification, it is called avara, or material.

At the present moment, in our conditioned state, our mind is fully absorbed in material sense gratification, but it can be purified and brought to its original Kṛṣṇaconsciousness by the process of devotional service. We have often given the example of Ambarīṣa Mahārāja. Savai manaḥ kṛṣṇa-padāravindayor vacāḿsi vaikuṇṭha-guṇānuvarṇane.

The mind must be controlled in Kṛṣṇaconsciousness. The tongue can be utilized to spread the message of Kṛṣṇa and glorify the Lord or take prasāda, the remnants of food offered to Kṛṣṇa. Sevonmukhe hi jihvādau: when one utilizes the tongue in the service of the Lord, the other senses can become purified.

As stated in the Nārada-pañcarātra, sarvopādhi-vinirmuktaḿtat-paratvena nirmalam: [Cc. Madhya 19.170] when the mind and senses are purified, one's total existence is purified, and one's designations are also purified.

One no longer considers himself a human being, a demigod, cat, dog, Hindu, Muslim and so forth. When the senses and mind are purified and one is fully engaged in Kṛṣṇa's service, one can be liberated and return home, back to Godhead.

 Śrīmad Bhāgavatam 5.11.8

TRANSLATION

When the living entity's mind becomes absorbed in the sense gratification of the material world, it brings about his conditioned life and suffering within the material situation. However, when the mind becomes unattached to material enjoyment, it becomes the cause of liberation.

When the flame in a lamp burns the wick improperly, the lamp is blackened, but when the lamp is filled with ghee and is burning properly, there is bright illumination. Similarly, when the mind is absorbed in material sense gratification, it causes suffering, and when detached from material sense gratification, it brings about the original brightness of Kṛṣṇa consciousness.

PURPORT

It is therefore concluded that the mind is the cause of material existence and liberation also. Everyone is suffering in this material world because of the mind; it is therefore proper to train the mind or to cleanse the mind from material attachment and engage it fully in the Lord's service. This is called spiritual engagement. As confirmed in Bhagavad-gītā:

māḿ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26)

We should engage the mind fully in Kṛṣṇa conscious activities. Then it will be the cause of our liberation, for our returning home. back to Godhead. However, if we keep the mind engaged in material activities for sense gratification, it will cause continuous bondage and will make us remain in this material world in different bodies, suffering the consequences of our different actions.

 Śrīmad Bhāgavatam 5.11.9

TRANSLATION

There are five working senses and five knowledge-acquiring senses. There is also the false ego. In this way, there are eleven items for the mind's functions. O hero, the objects of the senses [such as sound and touch], the organic activities [such as evacuation] and the different types of bodies, society, friendship and personality are considered by learned scholars the fields of activity for the functions of the mind.

PURPORT

The mind is the controller of the five knowledge-acquiring senses and the five working senses. Each sense has its particular field of activity. In all cases, the mind is the controller or owner. By the false ego one thinks oneself the body and thinks in terms of "my body, my house, my family, my society, my nation" and so on.

These false identifications are due to the expansions of the false ego. Thus one thinks that be is this or that. Thus the living entity becomes entangled in material existence.

Śrīmad Bhāgavatam 5.11.10

TRANSLATION

Sound, touch, form, taste and smell are the objects of the five knowledge-acquiring senses. Speech, touch, movement, evacuation and sexual intercourse are the objects of the working senses. Besides this, there is another conception by which one thinks, "This is my body, this is my society, this is my family, this is my nation," and so forth.

This eleventh function, that of the mind, is called the false ego. According to some philosophers, this is the twelfth function, and its field of activity is the body.

PURPORT

There are different objects for the eleven items. Through the nose we can smell, by the eyes we can see, by the ears we can hear, and in this way we gather knowledge.

Similarly, there are the karmendriyas, the working senses — the hands, legs, genitals, rectum, mouth and so forth. When the false ego expands, it makes one think. "This is my body, family, society, country," etc.

Śrīmad Bhāgavatam 5.11.11

TRANSLATION

The physical elements, nature, the original cause, culture, destiny and the time element are all material causes. Agitated by these material causes, the eleven functions transform into hundreds of functions and then into thousands and then into millions. But all these transformations do not take place automatically by mutual combination. Rather, they are under the direction of the Supreme Personality of Godhead.

PURPORT

One should not think that all the interactions of the physical elements, gross and subtle, that cause the transformation of mind and consciousness are working independently. They are under the direction of the Supreme Personality of Godhead. In Bhagavad-gītā (15.15), Kṛṣṇa says that the Lord is situated in everyone's heart (sarvasya cāhaḿ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaḿ ca).

As mentioned herein, Supersoul (kṣetrajña) is directing everything. The living entity is also kṣetrajña, but the supreme kṣetrajña is the Supreme Personality of Godhead.

This kHe is the witness and order giver. Under His direction, everything takes place. The different inclinations of the living entity are created by his own nature or his expectations, and he is trained by the Supreme Personality of Godhead through the agency of material nature.

The body, nature and the physical elements are under the direction of the Supreme Personality of Godhead. They do not function automatically. Nature is neither independent nor automatic. As confirmed in Bhagavad-gītā, the Supreme Personality of Godhead is behind nature.

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10)

Śrīmad Bhāgavatam 5.11.12

TRANSLATION

The individual soul bereft of Kṛṣṇa consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial.

Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep [unconsciousness] or trance, they disappear. A person who is liberated in this life [jīvan-mukta] can see all these things vividly.

PURPORT

As stated in Bhagavad-gītā (13.3), kṣetrajñaḿ cāpi māḿ viddhi sarva-kṣetreṣu bhārata. There are two kinds of kṣetrajña, or living beings. One is the individual living being, and the other is the supreme living being. The ordinary living being knows about his body to some extent, but the Supreme, Paramātmā, knows the condition of all bodies.

The individual living being is localized, and the Supreme. Paramātmā. is all-pervading. In this śloka the word kṣetrajña refers to an ordinary living being, not the supreme living being.

This ordinary living being is of two kinds — nitya-baddha or nitya-mukta. One is eternally conditioned and the other eternally liberated. The eternally liberated living being; are in the Vaikuṇṭha jagat, the spiritual world, and they never fall into the material world.

Those in the material world are conditioned souls, nitya-baddha. The nitya-baddhas can become liberated by controlling the mind because the cause of conditioned life is the mind.

When the mind is trained and the soul is not under the mind's control, the soul can be liberated even in this material world. When it is liberated, one is called jīvan-mukta. A jīvan-mukta knows how he has become conditioned; therefore he tries to purify himself and return home, back to Godhead.

The eternally conditioned soul is eternally conditioned because he is controlled by the mind. The conditioned state and liberated state are compared to the sleeping, unconscious state and the awakened state.

Those who are sleeping and unconscious are eternally conditioned, but those who are awake understand that they are eternally part and parcel of the Supreme Personality of Godhead, Kṛṣṇa. Therefore even in this material world, they engage in Kṛṣṇa's service.

As confirmed by ŚrīlaRūpa Gosvāmī: īhā yasya harer dāsye. If one takes to Kṛṣṇa's service, he is liberated, even though he appears to be a conditioned soul within the material world. Jīvan-muktaḥ sa ucyate. In any condition, one is to be considered liberated if his only business is to serve Kṛṣṇa.

 Śrīmad Bhāgavatam 5.11.13-14

TRANSLATION

There are two kinds of kṣetrajña — the living entity, as explained above, and the Supreme Personality of Godhead, who is explained as follows. He is the all-pervading cause of creation.

He is full in Himself and is not dependent on others. He is perceived by hearing and direct perception. He is self-effulgent and does not experience birth, death, old age or disease.

He is the controller of all the demigods, beginning with Lord Brahmā. He is called Nārāyaṇa, and He is the shelter of living entities after the annihilation of this material world. He is full of all opulences, and He is the resting place of everything material. He is therefore known as Vāsudeva, the Supreme Personality of Godhead.

By His own potency, He is present within the hearts of all living entities, just as the air or vital force is within the bodies of all beings, moving and nonmoving. In this way He controls the body. In His partial feature, the Supreme Personality of Godhead enters all bodies and controls them.

PURPORT

This is confirmed in Bhagavad-
gītā (15.15).

Sarvasya cāhaḿ hṛdi sanniviṣṭo mattaḥ smṛtir jñānamapohanaḿ ca.

Every living being is controlled by the supreme living being, Paramātmā, who resides within everyone's heart. He is the puruṣa, the puruṣa-avatāra, who creates this material world.

The first puruṣa-avatāra is Mahā-Viṣṇu, and that Mahā-Viṣṇu is the plenary portion of the plenary portion of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa's first expansion is Baladeva, and His next expansions are

Vāsudeva,
Sańkarṣaṇa,
Aniruddha,
Pradyumna.

Vāsudeva is the original cause of the brahmajyoti, and the brahmajyoti is the expansion of the rays of the body of Vāsudeva.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaḿ
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi

"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." (Brahma-saḿhitā 5.40)

The Supreme Personality of Godhead is thus described in Bhagavad-gītā:

mayā tatam idaḿ sarvaḿ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaḿ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)

This is the position of the plenary expansions of Kṛṣṇa as the all-pervading Vāsudeva, Sańkarṣaṇa,Pradyumna and Aniruddha.

Śrīmad Bhāgavatam 5.11.15

TRANSLATION

My dear King Rahūgaṇa, as long as the conditioned soul accepts the material body and is not freed from the contamination of material enjoyment, and as long as he does not conquer his six enemies and come to the platform of self-realization by awakening his spiritual knowledge, he has to wander among different places and different species of life in this material world.

PURPORT

When one's mind is absorbed in the material conception, he thinks that he belongs to a particular nation, family, country or creed. These are all called upādhis, designations, and one has to become freed from them (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]).

As long as one is not freed, he has to continue conditioned life in material existence. The human form of life is meant for cleansing away these misconceptions. If this is not done, one has to repeat the cycle of birth and death and thus suffer all material conditions.

Śrīmad Bhāgavatam 5.11.16

TRANSLATION

The soul's designation, the mind, is the cause of all tribulations in the material world. As long as this fact is unknown to the conditioned living entity, he has to accept the miserable condition of the material body and wander within this universe in different positions.

Because the mind is affected by disease, lamentation, illusion, attachment, greed and enmity, it creates bondage and a false sense of intimacy within this material world.

PURPORT

The mind is the cause of both material bondage and liberation. The impure mind thinks, "I am this body." The pure mind knows that he is not the material body; therefore the mind is considered to be the root of all material designations.

Until the living entity is aloof from the association and contaminations of this material world, the mind will be absorbed in such material things as birth, death, disease, illusion, attachment, greed and enmity. In this way the living entity is conditioned, and he suffers material miseries.

Śrīmad Bhāgavatam 5.11.17

TRANSLATION

This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong.

It covers the constitutional position of the soul. O King, please try to conquer this mind by the weapon of service to the lotus feet of the spiritual master and of the Supreme Personality of Godhead. Do this with great care.

PURPORT

There is one easy weapon with which the mind can be conquered — neglect. The mind is always telling us to do this or that; therefore we should be very expert in disobeying the mind's orders.

Gradually the mind should be trained to obey the orders of the soul. It is not that one should obey the orders of the mind.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that to control the mind one should beat it with shoes many times just after awakening and again before going to sleep. In this way one can control the mind.

This is the instruction of all the śāstras. If one does not do so, one is doomed to follow the dictations of the mind. Another bona fide process is to abide strictly by the orders of the spiritual master and engage in the Lord's service.

Then the mind will be automatically controlled. Śrī Caitanya Mahāprabhu has instructed Śrīla Rūpa Gosvāmī:

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

When one receives the seed of devotional service by the mercy of the guru and Kṛṣṇa, the Supreme Personality of Godhead, one's real life begins. If one abides by the orders of the spiritual master, by the grace ofKṛṣṇa he is freed from service to the mind.

Thus end the Bhaktivedanta purports of the Fifth Canto, Eleventh Chapter of the Śrīmad-Bhāgavatam, entitled "Jaḍa Bharata Instructs King Rahūgaṇa."