Gour Govinda Swami:
ādy-antāv asya yan madhyam
idam anyad ahaṁ bahiḥ
yato ’vyayasya naitāni
tat satyaṁ brahma cid bhavan
[ŚB 8.12.5]
Translation by Śrīla Prabhupāda: The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You.
Purport by Śrīla Prabhupāda: According to the Vedic mantras, yato vā imāni bhūtāni jāyante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gītā (7.4):
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
“Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies.” In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: “Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance.” Thus, the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedābheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham ādir hi devānām: He is the original cause of all the devas, or demigods. Ahaṁ sarvasya prabhavaḥ: everything emanates from Him. In all cases — nominative, objective, positive, negative and so on — whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as “this is mine, and this belongs to someone else,” because He is everything. He is therefore called avyaya — changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman.
Yes. I, first person. You, second person. He, third person. Third persons. First person, second person, third person. Janana aham. Supreme Lord says, "As I am, I, first person," "Say you, second person." So, first person says to second person, "I say you. I tell you." Supreme Lord tells Brahma. The first person says to second person, and third persons are hearing. This is hearing process. Puruṣottama Bhagavan, Supreme Lord is first person. Nobody is first person. Are you first person? Ādi Puruṣa, original person. Huh? Purana Puruṣa, oldest person, from whom everything emanates. He is first person.
Though He comes here to this material world, still He is not affected by matter, not affected by material energy. Never affected by the material modes of nature. Though He comes to this material world, still He is never affected. He is never affected. padma-patram ivāmbhasā [Bg. 5.10]. Example is the lotus leaf is inside the water. The water doesn't touch it. Isn't it? Similarly, though the Supreme Lord comes here in material world, never affected by material modes of nature. Similarly, those who are completely surrendered unto the Lotus feet of Kṛṣṇa, they are not affected by material modes of nature.
Why you are being affected? Why you are being affected? Because you are not surrendered. This is the only reason. This is the only reason. Because you are not completely surrendered. You are posing, only posing that you are surrendered, pretending. You are only pretending that you are surrendered. You are not surrendered. So, you are affected. You become affected. That's says. Those who are completely surrendered, completely taken shelter at the lotus feet of Supreme Lord, they are never affected. They will never become affected by three modes of material nature. Why will they be affected? Those who are not surrendered, they become affected. They are affected. They only pose. They only pretend, pretenders. They are pretenders. Pretenders. So, they become affected. This is what you should understand.
etad īśanam īśasya [ŚB 1.11.38] Supreme Lord says this thing etad īśanam īśasya. That Kāla is not Kāla. Time comes from me because it is source of all emanations. Cause of all causes. Supreme cause. sarva-kāraṇa-kāraṇam anādir ādir govindaḥ sarva-kāraṇa-kāraṇam [Śrī Brahma-saṁhitā 5.1] Isn't it? He has no beginning. He is the beginning of everything. Everybody, everything. Source of all emanations. So, Kāla, time comes from Me. I am not under Kāla. Kāla is under Me. Isn't it? Supreme Lord says.
So, you should understand, Supreme Lord and you are jīvātmā. You are jīvātmā. They are not under Kāla. Supreme Lord and jīvātmā are not under Kāla. No. Why you are under Kāla? Because you have forgotten your own svarūp. You are not situated, established in your constitutional position. Thinking yourself or identifying yourself with the body. So, you are under Kāla. So, you are subject to destruction. Body is subject to destruction, not this spirit soul is not subject to destruction.
There are five tattvas in this material world, isn't it? What are those five tattvas? What are those five tattvas?
Devotee: Īśvara.
Gour Govinda Swami: Yes.
Devotee: Jiva.
Gour Govinda Swami: Huh?
Devotee: Prakṛti.
Gour Govinda Swami: Yes.
Devotee: Kāla.
Gour Govinda Swami: Kāla.
Devotee: Karma.
Gour Govinda Swami: Karma. That's five. These five tattvas are here. Īśvara, jiva, prakṛti, Kāla, karma. Five tattvas are here in this material world. First three, īśvara, jiva, prakṛti. These three are not under Kāla. These three are not under Kāla. So, Karma. Karma bhāga nadī vināśī sā. That is karma. Do you understand karma? Fruitive activity. Activity. bhāga nadī vināśī sā. It is under Kāla. It is subject to destruction. But īśvara, jiva, prakṛti, they are not under Kāla.
Kāla destroys everything. In course of time, everything is destroyed. That we say. And Supreme Lord manifested His universal form in battlefield of Kurukṣetra showed this form to Arjuna gave him divine eye. Now see. You see Me. Arjuna saw, isn't it? Such gigantic form. Dreadful, very terrific. Arjuna became afraid. Became afraid. He cannot, can't see, cannot see where is it. Cannot think of where is its beginning, what, what is its end at, where is its end and what is its middle. Such gigantic form, universal form. Everything he saw in that form because it is source of everything that he showed.
Then Arjuna asked, became so much afraid, terrified. bhīta-bhītaḥ praṇamya [Bg. 11.35]. He was paying obeisances in front, back, right side, left side. Everywhere, paying obeisances. Bhita, out of fear. Out of fear. bhīta-bhītaḥ praṇamya. Then he asked, ko bhavān ugra-rūpo [Bg. 11.31]? Who are you, so dreadful form?" Asked. What Supreme Lord says? " kālo ’smi loka-kṣaya-kṛt pravṛddho [Bg. 11.32]" I am Kāla. I have come to destroy, you see. That He says. The Kāla destroys everything here. In course of time, it, everything is destroyed.
But the name, form, attributes, pastimes of Supreme Lord are not destroyed by Kāla. Conditioned soul cannot understand this in tattva. The name, form, attributes, pastimes of Supreme Lord. Therefore, we say baddha jiva, a conditioned soul. How a conditioned soul can do Harināma? How a conditioned soul can do Harināma? How he can chant Harināma? Because a conditioned soul is under Kāla. How he can?
Devotee: Mercy.
Gour Govinda Swami: He cannot. He cannot. Only pure soul can do it. That is the activity of pure soul, not a conditioned soul, impure soul. To chant Harināma is not the activity of impure soul, is activity of the pure soul. Isn't it? Can he say? No. What he says then is only alphabets of pure. Rama, Kṛṣṇa. Only utters the word available in dictionary. Abhidhāna-śabda. Isn't it? Yes, dictionary. Yes, here is the word, Kṛṣṇa. What this means? Black. Kṛṣṇa means black. What he utters is the word available in the dictionary. But the name of the Lord is not different from Lord. So, this is our tattva.
So, a conditioned soul cannot utter Harināma. Cannot utter Harināma because that is not the activity of the conditioned soul, impure soul, activity of the only pure soul. So, he should take shelter of guru. Bonafide spiritual master is dear, intimate, Mukunda preṣṭha. Who is Mukunda preṣṭha? He is very dear to Mukunda, Lord Mukunda nikuñja-yūno rati-keli-siddhyai. This is guru tattva.
nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam
This guru tattva. He is very expert. nikuñja-yūno rati-keli-siddhyai. Very expert in loving affairs, rati-keli, of Rādhā and Kṛṣṇa. Very expert in that affair. nikuñja-yūno rati-keli-siddhyai yā yālibhir yuktir apekṣaṇīyā. Expert in uniting Rādhā and Kṛṣṇa in the kuñja, in the grove. He is Radhapriya Sakhī, the dear girl companion of Rādhārāṇī. He is Sakhī Manjari. Sakhī Manjari. One of them. He is expert in these affairs. So, he's Mukunda preṣṭha.
Rādhārāṇī has become sulky. Sulky. Developed sulkiness. Sulkiness. This loving affair become sulky. Sulkiness. So abhimāna, we say abhimāna. But that should be united. Those, these Sakhī Manjaris, they do this work. They do this work. Goes to Kṛṣṇa and says, "Oh, Kṛṣṇa, don't you know? Rādhārāṇī is dying. She is in such a condition. Unless you go to Her, give Her darshan, She will die." Says this thing. Very expert, tricky fellow. How to unite them.
nikuñja-yūno rati-keli-siddhyai, that we say. That you chant every day in Gurvaṣṭakam, but you don't know what, what does it mean. This is guru tattva. Then takes message from Kṛṣṇa and goes to Rādhārāṇī. "Rādhārāṇī, Kṛṣṇa is always thinking of You. He has become mad for You, O Rādhārāṇī. He has become mad for You." "He has become mad for You. You please give up Your sulkiness. Please come. Please come, He is there in that grove. I will take you there." In that way. Very expert in uniting Rādhā and Kṛṣṇa in grove. nikuñja-yūno rati-keli-siddhyai. Such affairs, such topics, you see, loving affairs.
Kṛṣṇa went to Mathura. He said, "All right. I will come, I will come, I will come. I will come. I must come back very soon, finishing My work. Just give them consolation." Didn't come. Didn't come. But He didn't come. So gopīs are headed by Rādhārāṇī always. They are always thinking of this Kṛṣṇa. Always thinking, "Oh, Kṛṣṇa was doing this thing here. Oh, Kṛṣṇa stealing butter here. Kṛṣṇa, O has lifted this Govardhan Hill here. Oh, Kṛṣṇa was dancing on the foot of Kaliya here." Spot this, thinking of Kṛṣṇa. Given up everything. No eating, no sleeping. They become skinny, skinny. Skinny.
Rādhārāṇī says this, "No sleeping at all. If I sleep, so I may see my beloved, My dear in the dream. But the sleep has developed enmity with Me. It doesn't come to Me." How can it? No dream. No sleep, no dream. Haṁsadūta. In Haṁsadūta, this has slept, you see. Such affairs. That sleep has become an enemy to Me, has developed enmity towards Me. Oh, Sakhī, oh, Lalite, oh, Vishake, oh, My dear companion girl companion, what shall I say? The sleep is not coming to Me. He has developed enmity towards Me. He has become an enemy. what shall I do? Such thing.
Now, Uddhava went there. Messages, messages of love. gacchoddhava vrajaṁ saumya [ŚB 10.46.3] They are thinking and Kṛṣṇa is also thinking. This is reciprocal. Thought process, thought process. Very intimate. If you think of Kṛṣṇa, Kṛṣṇa thinks of you. Yes, this is reciprocal. That process, Kṛṣṇa is also not sleeping. Just pretending to sleep and dreaming, "Radhe, Radhe." Oh, what is that, "Radhe, Radhe?" Rukmiṇī, Satyabhāmā, His wives are they are there serving. "Oh, he says 'Radhe, Radhe.' Who is that Rādhā? We are serving" Taking so much care." Huh? "Serving so nicely and He is saying, 'Radhe, Radhe.' Gopi, Gopi, what is that?" This is there. This, this is a pure, pure love reciprocal, reciprocation of love. Yes.
Kṛṣṇa is sending messages through Uddhava, very intimate. And Uddhava went there to deliver the message of Kṛṣṇa. When Rādhārāṇī, Rādhārāṇī had developed sulkiness. "You all black persons." Unbelievable. Not believable. Not trustworthy persons. "Get out from here, you black persons." "I, I'll never see any black thing." They are never believable persons. Said that Kṛṣṇa said he would come, but didn't come. At that time, bumblebee came, bumblebee. Very black bumblebee. "Hey, get out of here, bumblebee, you black things." Showed so much sulkiness. "You bumblebee, get out of here. You black creatures are unbelievable, not trustworthy. Get out of here." Nice.
This guru is his guru. He knows all these things. How? He is very expert. tatrāti-dākṣyād ati-vallabhasya He is very expert. Finished. rasa-bhaṅga. Mellow broke. rasa-bhaṅga. Mellow broke. Such nice nectar, mellow was coming, it broke. He doesn't know. He doesn't know that fellow. Rasika. He is not a rasika at all. He has never tasted that mellow. Otherwise, He would not have done this thing. Tin, tin, tin, tin, tin. Why He did like this? A rasika, a rasika. He doesn't know. He has not tasted that mellow. Isn't it? A rasika. He is not a rasika. Do you understand me? My language? So,
nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam
Expert. Daksha means expert. These affairs. vande guroḥ śrī-caraṇāravindam. I pay my obeisance to the lotus feet of such guru, who is expert. This one should accept such a guru. Take shelter of such a guru. Then, baddha-jiva, conditioned soul, under the guidance of that guru, can utter, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare, Hare Rama, Hare Rama, Rama, Rama, Hare, Hare."
My Guru Maharaja instructed, "Chant! Chant!" He, he inculcates, inculcates that merciful strength. Then he said, "Chant, man, chant, chant! Bolo! Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare, Hare Rama, Hare Rama, Rama, Rama, Hare, Hare." Otherwise, a conditioned soul cannot chant. That is the purport here. That is the purport here. Cannot chant. Cannot chant. That is what. Historic reference denounced, is denounced here. That which is under Kāla, is subject to destruction, that's completely denounced. sadā sat-param. Existence and non-existence, everything comes from Him, but He is above all these things. He's Supreme Lord. sadeva somyedamagra āsīdekamevādvitīyam [Chandogya Upanishad (6.2.1)]. This Veda says.
And Mahadev, Supreme Lord, Mahadev says this thing here. The same Tattva, same Tattva, Same Tattva. Mahadev says, "Manifest, unmanifest, false ego, and beginning, maintenance, and annihilation of this cosmic manifestation all come from You. You, the Supreme Personality of Godhead. But because You are the Absolute truth, the supreme absolute spirit soul, the supreme Brahman. So, changes of birth, death, and sustenance do not exist in You. Do not exist in You. Listen.
Mahādev Śiva is one of the Mahājanas. One of the Mahājanas. Twelve Mahājanas are there. Śiva is one of the Mahājanas. Svayambhu Nārada Śambhu. Svayambhu Brahmā, Nārada, Śambhu. Prahlāda, Janaka, Bhīṣma, Bali, Vyāsaki, vayam, huh? Kumaras, Kapila, Manu. Twelve Mahājanas are there. So Brahmā is one of them. Śiva is one of them. They know all these tattvas. They have received such jñāna because the source of all knowledge is Kṛṣṇa, and Brahmā is the first created being. When Brahmā is created, so Kṛṣṇa instructed him, imparted him tattva jñāna.
So Brahmā became the knower of Veda. So, from his four mouths, faces, four Vedas came. Isn't it? That you find in Bhāgavatam. Brahmā is not an ordinary living being. Very elevated personality. Empowered. Very fortunate soul. The Supreme Lord empowered him to create. He is empowered incarnation also. So Supreme Lord says that thing.
jñānaṁ parama-guhyaṁ me
yad vijñāna-samanvitam
sarahasyaṁ tad-aṅgaṁ ca
gṛhāṇa gaditaṁ mayā
yāvān ahaṁ yathā-bhāvo
yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijñānam
astu te mad-anugrahāt
[ŚB 2.9.31-32]
That you'll find in Śrīmad-Bhāgavatam, second canto. Lord says, "Oh, oh, Brahmā, what I say you hear." "What I am, what is my real svarūpa? What is the rahasya?" Rahasya means mystery. That is prema-bhakti. That is prema-bhakti. It is very, very confidential thing. But I tell you this thing, you hear from Me. I tell you this thing, you hear from Me. Though I am absolute, and the knowledge imparted by Me is absolute, very confidential. Still, I tell you this thing, you hear from Me. Jīva cannot understand this thing by dint of his own mental speculation or merit and knowledge. Cannot penetrate into this mystery.
yāvān ahaṁ yathā-bhāvo
yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijñānam
astu te mad-anugrahāt
By My mercy, mad-anugrahāt, by My mercy, you can understand this tattva. Tattva vijñāna. tattva-vijñānam astu te mad-anugrahāt. By My mercy, you can understand this tattva vijñāna, these four things. What are four things? Jñāna, vijñāna, rahasya, tadanga. Jñāna, vijñāna, rahasya, tadanga. Jñāna, this tattva jñāna, knowledge. Then vijñāna, realizations. Then rahasya, this mystery is prema-bhakti. And tadanga is necessary paraphernalia. That Prabhupāda has put it in English in this way. These four divisions are there. You cannot understand. Jīva cannot understand this tattva by dint of his own merit. He has to hear it from bonafide guru. That comes from Kṛṣṇa. Kṛṣṇa imparted this knowledge to Brahmā, Brahmā to Nārada, Nārada to Vyāsa, like this. Guru paramparā. mad-anugrahāt tathaiva tattva-vijñānam astu te mad-anugrahāt. "Oh, Brahmā, by My mercy, you can understand this tattva-jñāna." This tattva-jñāna. Otherwise, you cannot understand.
So, we give this example. One can see the sun by the help of sunshine. One can only see the sun by the help of sunshine. If there is no sunshine, nobody can see the sun. Can anybody see the sun at night? No, there is no sunshine. You must wait. The sun will arise, there will be sunshine, then you can see the sun. Similarly, by the mercy of the Lord, only one can understand Lord. Nobody can understand Lord without the mercy of the Lord, by dint of his own merit or knowledge or speculation.
athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko ’pi ciraṁ vicinvan
[ŚB 10.14.29]
That verse is there in tenth canto. Tenth canto. This Brahmā-vākya. Lord Brahmā says this thing. Oh Lord, only by Your mercy. athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti tattvaṁ bhagavan-mahimno. Oh Lord, if somebody is very fortunate and has gotten some mercy from Your lotus feet, some little mercy, athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti only he knows.
īśvarera kṛpā-leśa haya ta’ yāhāre
sei ta’ īśvara-tattva jānibāre pare
[CC Madhya 6.83]
Caitanya-caritāmṛta Gopīnātha Ācārya says only who is endowed with some mercy of Lord, he knows this tattva. athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti tattvaṁ He knows this tattva. Otherwise, nobody can know this tattva. He is tattva ācārya. But those who go on speculating, na cāsya tad-anye ciram vicinna whole life if they will go on speculating, they cannot understand. They cannot understand. The speculators, they cannot understand. This is therefore śrota panthā, hearing process. Kṛṣṇa says, "You hear. I say, you hear." That I was saying.
aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ’vaśiṣyeta so ’smy aham
[ŚB 2.9.33]
"Oh, Brahma, you should understand. When there was no creation, nothing was here. Neither this material." What do you say? Material nature, bhūta prakṛti. Those neither bhūta prakṛti, material nature was there, nor the, what do you say, components of the creation were there. Upādāna. Ingredients of the Yes, was there. Pradhāna. Ingredients of creation were not there, but I was there. Nothing was there, but I was there. Whatever you see now, that is also I. The same thing Mahadev Śiva says here in this verse. The annihilation, what remains, that is I. So, everything I.
The same tattva is here in this verse. In this verse, the same tattva. Because Mahadev Śiva is a bonafide guru, Mahājana. He knows this tattva. He says the same thing. So, I was saying that thing. So, this is what one should understand. These five,
yathā mahānti bhūtāni
bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni
tathā teṣu na teṣv aham
[ŚB 2.9.35]
"Oh, Brahma, you should understand all this." This khitā, teja, marut, vyoma is said here. Earth, water, fire, air, ether, mind, intelligence, false ego, all together these eight comprise My separate material energy, Gita says, and this verse also says, and this says also, this verse two nine thirty-five says same thing. This pañca mahābhūta, khitā, teja, marut, vyoma. All this material world is composed of, with these elements.
When this creation is there, all these elements are there in every created thing. Vastu. And also they exist outside this created thing. Inside and outside. Isn't it? Inside and outside, all these five gross material elements are there. Similarly, I enter into all created being. Similarly, I exist outside it also. Within and without. So, we say Lord is within and without.
You should understand, whatever you see here in this material world, the ocean, the mountain, the aquatic animal, And animals, they are in the land. The trees, creepers, the serpents, the birds and beasts, the human beings, the demigods. Whatever you see here in this material world, these five elements are inside and outside also. So, one who is So what do you say? Developed. One who has some developed consciousness. The human being, one who has some developed consciousness.
As for example, this material scientist. What research they take or do, we say material science, they only research on these five elements. This khitā, teja, marut, vyoma. Isn't it? They carry on their research on these five elements, nothing else. Huh? Nothing else. The body of a human being, the body of a mountain, even the body of Brahma, even the bodies of, of all demigods Are all composed of these five elements, isn't it? And nothing else.
And these five elements are there inside the body and outside the body also, isn't it? Outside the body also. So first these elements are created. Therefore, they are used for this surrogate form, what you say, construction of this body. At the same time also, they are outside the body.
Similarly, when innumerable brahmāṇḍas, material universes come out from the body of Mahā Viṣṇu, then second puruṣa avatāra, Garbhodakaśāyī Viṣṇu entered into each and every universe, isn't it? Entered into each and every universe. He is outside and inside also. As Mahā Viṣṇu outside, inside as Garbhodakaśāyī Viṣṇu.
So similarly, Paramātmā, Jiva, Paramātmā form, third Viṣṇu, Kṣīrodakaśāyī Viṣṇu, He enters into the heart of every created being. Samaṣṭi Viṣṇu Vyaṣṭi Viṣṇu, that we say. Garbhodakaśāyī Viṣṇu is Samaṣṭi Viṣṇu. He has entered into even universe and Kṣīrodakaśāyī Viṣṇu Paramātmā has entered into each body, created being. But at the same time, they are there in Vaikuṇṭha loka above all this cosmic manifestation, inside and outside. This is Tattva. Do you follow me? Isn't it? Do you follow me?
etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā
[ŚB 2.9.36]
Supreme Lord says, O Brahma, you should now understand that whatever you see here, whatever you find here, directly or indirectly, you should understand everything is related to Me. I am the chief relationship. Chief relationship. There is nothing apart from me. Nothing apart from me.
The same Tattva, this Mahadev says here, here in this. But because You are the Absolute Truth, it says manifest and unmanifest false ego and beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality, Godhead. But because You are the Absolute Truth, the Supreme Absolute Spirit Soul, the Supreme Brahman, such changes as birth, death, sustenance do not exist in Him. Do not exist in Him. In his bhāṣya, purport, Śrīla Prabhupāda has said, here he says, in other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality, Godhead. It doesn't mean, however, that because the ingredients come from Him, He is no longer complete. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance. Thus the Lord is called Avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedābheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth.
Lord is the root of everything, nominative, objective in all cases, nominative, objective, positive, negative and so on. Whatever we may conceive, often recent there, cosmic manifestation is in fact the Supreme Lord. The same thing, isn't it? The same thing, same tattva is the Supreme Lord. For Him there are no such distinction as this is mine and this belongs to someone else because He is everything. He is therefore called Avyaya- changeless, inexhaustible. Because the Supreme Lord is Avyaya, He is the Absolute Truth, fully spiritual, Supreme Brahman.
So, everything is related to Him. Nothing there apart from Me. He says this thing to Brahma. So, one who is very, very inquisitive to understand this, to find out the mysteries behind this, so he is trying to understand different ways in all fields of activity, social, political, economical, cultural, And religious, moral, in all fields of activity. One is very inquisitive to understand this mystery behind it. He should inquire what is the real mystery behind it. He should be very, very eager to understand this in all fields of activity.
So, this is known as inquiry, jijñāsā. So Vedānta-sūtra begins from this athāto brahma jijñāsā. Athāto brahma jijñāsā. So, this is the mystery behind it. He should inquire. And he says natural commentary on Brahma sūtra is Śrīmad-Bhāgavatam. And Śrīmad-Bhāgavatam gives the answer of all these inquiries. So, you find this tattva here in the Śrīmad-Bhāgavatam. In many places you'll find. Here in eighth canto, in first canto, in second canto, tenth canto, you will find all these mysteries are revealed. Śrīmad-Bhāgavatam gives the answer.
If there will be no vijñana with jñāna, then it will be nirviśeṣa jñāna. Then it will be nirviśeṣa jñāna. The nirviśeṣavāda is not Vedanta, is not Vedanta at all. Therefore, Bhagavān says, "nānyad yat sad-asat param [ŚB 2.9.33]." That means existence and nonexistence, everything comes from Me. I am everything. nānyad, no other thing there apart from Me. This is tattva.
This paramāṁ guhyam, this very, very confidential tattva jñāna. Therefore, O Brahmā, I tell you this. I give you this in tattva jñāna. you should understand, you and I are not same. You and I are not same. That's gaditaṁ māya. What I say, you hear. Don't formulate, don't speculate Me your aural reception only is required. Only aural reception is required. Don't formulate, don't speculate me. Only hear. Humbly, with full faith, then you will get My mercy, then you can understand this tattva. Otherwise, you cannot understand. This is what one can understand. All right, thank you.
Vṛndāvana dāsa Ṭhākura says, "Bhāgavatam is an incarnation of the Lord." Kṛṣṇa-tulya bhāgavata. He's as good as Kṛṣṇa. Incarnation of the Matsya Kūrma, the fish incarnation, tortoise incarnation. Similarly, one of the incarnations. As those incarnations appear and disappear, similarly, Bhāgavata appears and disappears. Kārakṛtaṁ na, nobody has written it. Therefore, Vṛndāvana dāsa Ṭhākura said that in Caitanya Bhāgavat. So, Bhāgavata, as incarnation of the Lord, appeared here accepting Vyāsa as father and mother. You should understand it in tattva. Kārakṛtaṁ na. Vyāsa hasn't written it, not written it.
Devotee: Vyāsa Accepted as mother.
Gour Govinda Swami: Bhāgavata came out, appeared accepting Vyāsadeva as his mother, father and mother.
Devotee: Therefore, Śiva said.
Gour Govinda Swami: That Śiva says, "I don't know whether Vyāsa knows or not." I don't know vyāso vetti na vetti vā [CC Madhya 24.313] I don't know.
Devotee: He was instrument in writing.
Gour Govinda Swami: Yes, he is only instrument.
Devotee: Instrumental.
Gour Govinda Swami: Only instrument. Only instrument. Sure. Now, the instrument you take from this thing to that. This instrument, as you like the instrument, this instrument in my hand, as you like, as I like, I may use it. It is not his. That is not the good...
Devotee: Now, I have also some question on this, uh, Śaraṇāgati, that verse, you know? Oh. Of Śaraṇāgati. What is difference between, uh, like Rakṣiṣyatīti viśvāsaḥ, faith that Kṛṣṇa maintains, and that other, Goptṛtve varaṇam? What is, what is the difference between these?
Gour Govinda Swami: That is vast topic.
Devotee: One is protection and one is accepting as guardian.
Gour Govinda Swami: One is maintainer.
Devotee: Maintainer.
Gour Govinda Swami: Goptṛtve varaṇaṁ tataḥ.
Devotee: He is maintainer.
Gour Govinda Swami: Yes.
Devotee: Another one is protector.
Gour Govinda Swami: Protector. Rakṣiṣyati viśvāso. Protector.
Devotee: And Ātma nikṣepaḥ, what is-
Gour Govinda Swami: Ātma-nikṣepaḥ, complete dedication.
Devotee: What is that mean?
Gour Govinda Swami: Complete dedication.
Devotee: That is ātmanivedanam?
Gour Govinda Swami: Body, mind, speech with the whole with your soul.
Devotee: This ātmanivedanam, Ātma-nikṣepaḥ are same?
Gour Govinda Swami: Yes. Body, mind, speech, and soul, soul, all dedication. That is Ātma-nikṣepaḥ. Ātma sātkuru. Ātma sāt, please. That is the prayer actually. Ātma sātkuru.
Devotee: And kārpaṇya is dainya.
Gour Govinda Swami: Dainya, yes, dainya, When you will do that Ātma-nikṣepaḥ, Complete dedication, complete absorption in the that. That is complete absorption. There is no You have no separate existence then there, you'll forget your existence. Only you see Him.
Devotee: That is complete surrender.
Gour Govinda Swami: Supreme Lord says to Kardama Muni, "You see yourself in Me and Me in yourself." yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati [Bg. 6.30]. The one who- sarvaṁ ca mayi paśyati. tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati. That verse is there in sixth chapter of Bhagavad-gītā. Same teaching, same tattva. One sees Me everywhere and sees everything in Me. I am not lost to him, and he is not lost to Me. This is what.
This is your Ātma-nikṣepaḥ Tattva. That, we utter that prayer, pranam also. What is that? bahir nṛsiḿho hṛdaye nṛsiḿho yato yato yāmi tato nṛsiḿhaḥ. Nṛsiṁha is inside, Nṛsiṁha is outside. Wherever I go, wherever I see only see Nṛsiṁha. nṛsiḿham ādiḿ śaraṇaḿ prapadye let me... So I surrender unto that original Nṛsiṁha, Ādi Nṛsiṁha. That is Ātma-nikṣepaḥ chant this. Can you offer Nṛsiṁha prayer? This is atmanikṣepa. This is Ātma-nikṣepaḥ. Do you follow? Dull-headed..
Devotee: We were so far from that, Then I understand more what you mean by you say, "Oh, your surrender is only partial, limitation or-" Yes. "... conditional."
Gour Govinda Swami: Yes. Not true surrender.
Devotee: The more one understands, the more one can surrender.
Gour Govinda Swami: Yes, this is question of understand in tattva. To hear, hear from the right source. By hearing you, this mercy is inculcated. Then it will reveal to you. Otherwise, you cannot.
Devotee: In the 10th Canto there’s a mention how Vasudev got Kṛṣṇa in his heart. And then he was transferred to the heart of Devakī. So, when Kṛṣṇa is being described there that's not Paramātmā being described there.
Gour Govinda Swami: What'd you say?
Devotee: Well, Kṛṣṇa is already in the heart as Paramātmā. So, when Kṛṣṇa is in the heart of Vasudev and then he is being transferred to Devakī what does this mean?
Gour Govinda Swami: When he is going to appear. When he is going to appear. Going to Appear here. He is inside now and going to outside, and appear in his true form. So, accepting father and mother, he has to appear. And Vasudev is father of Vāsudeva and Devakī is the mother of Vāsudeva. So, from the heart of father, it goes to the heart of the mother. Then from mother, it appears. Like this.
Devotee: It’s just in the purport there Śrīla Prabhupāda says at the time of initiation the spiritual master transfers.
Gour Govinda Swami: Yes, that is said. The spiritual master can appear the Lord, because he is bound of Lord in his heart. Only he can appear, make the Lord appear in the heart of his dear disciple. Who is very faithful, complete surrender and dear. Yes. He can only do it. Nobody can do it. Yes. Because Kṛṣṇa only listens to him. Only Advaita Ācārya could make Lord Caitanya appear here. Isn't it?
Devotee: So, when he says when he says that Kṛṣṇa's in the heart of the pure devotee he is always in my heart. Well, one might say, "Well, what does he mean? Does that mean Paramātmā?
Gour Govinda Swami: You can see him also, Śyāmasundara.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
That Brahma-saṁhitā verse is that premāñjana-cchurita-bhakti-vilocanena yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ Yes. You know what is that verse? premāñjana-cchurita-bhakti-vilocanena- santaḥ sadaiva pashyanti, hṛdaya, he sees that Śyāmasundara in the heart. Yes. Yes. If you are only eager to see only that form, Śyāmasundara form so you will see also here.
As for example, the gopīs never want to see the four-handed Nārāyaṇa form, any other form. Only that Śyāmasundara, 10 year, 12-year-old Kiśora Kṛṣṇa. Once Kṛṣṇa appeared in one of the kuñjas as four-handed Nārāyaṇa. And gopīs were searching, "Where is Kṛṣṇa? Where is Kṛṣṇa?" They went to that kuñja and saw four, "No, Nārāyaṇa daṇḍavat chalo." "We don't want to see him Nārāyaṇa. Nārāyaṇa daṇḍavat chalo. Where is Kṛṣṇa? We want that two-handed form Kṛṣṇa, 10-year-old boy, cowherd boy, flute in hand, peacock feather on the crest. This is Nārāyaṇa daṇḍavat chalo." So, you can also see that Śyāmasundara in your heart, if you really want, want him.
Devotee: But he could not hide him... When Rādhārāṇī come, he came, he could not remain as Nārāyaṇa. He had to reveal his own form.
Gour Govinda Swami: Yes.
Devotee: He could not appear as Nārāyaṇa.
Gour Govinda Swami: Why not appear? Because "They don't want me. They want to see my Śyāmasundara form."
Devotee: He could not conceal his true form to Rādhārāṇī.
Gour Govinda Swami: Why? How can he conceal? Rādhārāṇī only wants Śyāmasundara.
Devotee: Nārāyaṇa daṇḍavat chalo.
Gour Govinda Swami: RādhāKanta, RādhāKanta daṇḍavat chalo.