Śrīmad-Bhāgavatam 1.3.29

Prabhupāda: [leads singing of Jaya Rādhā-Mādhava] [prema-dhvani] Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. [devotees offer obeisances]

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.

Śrīmad-Bhāgavatam, Canto One, Chapter 3, text 29. [leads chanting of verse] [Prabhupāda and devotees repeat]

janma guhyaṁ bhagavato ya etat prayato naraḥ sāyaṁ prātar gṛṅan bhaktyā duḥkha-grāmād vimucyate [SB 1.3.29]

Prabhupāda: Ladies. Anyone else? Word meaning?

Pradyumna: [leads chanting of synonyms]

janma—birth; guhyam—mysterious; bhagavataḥ—of the Lord; yaḥ—one; etat—all these; prayataḥ—carefully; naraḥ—man; sāyam—evening; prātaḥ—morning; gṛṅan—recites; bhaktyā—with devotion; duḥkha-grāmāt—from all miseries; vimucyate—gets relief from. [break]

[11:43]

Translation: "Whoever carefully recites the mysterious appearances of the Lord with devotion in the morning and in the evening gets relief from all miseries of life."

Prabhupāda: Hmm. This is called phala-śruti, result. This chapter was describing different incarnations of God, and it is concluded that kṛṣṅas tu bhagavān svayam [SB 1.3.28].

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

There were many incarnations, and incarnations are coming incessantly, just like there are waves in the ocean or in the river. You cannot sit down and count how many waves are flowing. As it is not possible, similarly, you cannot also count how many incarnations are there, how they are coming out.

But the most important of them are described. And the conclusion is made that Kṛṣṅa is the origin, as it is confirmed in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything, even the incarnations." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

Everyone—all incarnations, all demigods, all living entities, all energies. The Vedānta-sūtra also confirms, janmādy asya yataḥ [SB 1.1.1]: the Absolute Truth is that which is the original source of everything.

So sometimes we mistake that Kṛṣṅa is also incarnation. No. He is not incarnation. He is the source of incarnation. Therefore in the last verse it has been clearly..., ete cāṁśa-kalāḥ puṁsaḥ kṛṣṅas tu bhagavān svayam [SB 1.3.28].

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

Kṛṣṅas tu bhagavān svayam. They are from Kṛṣṅa, not Kṛṣṅa is from them. Sometimes they argue that Kṛṣṅa is the incarnation of Viṣṅu, but that is not the fact. Viṣṅu is incarnation of Kṛṣṅa. Now, there is no use arguing, because there is no difference between incarnation and the source of incarnation.

The example is given: just like dīpārcir eva hi daśāntaram abhyupetya dīpāyate [Bs 5.46]. Just like you have got one thousand candles here. So first you light on one candle, then the second, the third, the fourth, fifth, sixth, seventh—you go on increasing. So each candle is equal to another candle. So far candlepower light is concerned, there is no difference.

The first candle and the second candle, although second candle is lit up from the first candle, but the power of light is the same, either in the first candle or in the second candle. Similarly, do not think that because Kṛṣṅa is the original candle and the next candle is Balarāma, or Rāma, that does not mean Balarāma or Rāma is less powerful than Kṛṣṅa. They are equally powerful. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate. Na hi tataḥ pṛthag asti [Bs 5.45]. There is no difference.

So don't consider that incarnation means less important. No. But because Kṛṣṅa is the original source, therefore Bhāgavata is pointing out that "These incarnation, all these incarnation, they are expansion of the original Personality of Godhead, Kṛṣṅa, or expansion of the expansion," kalāḥ. Aṁśa and kalā. Aṁśa means direct expansion, and kalā means expansion of the expansion. Just like Kṛṣṅa's direct expansion is Balarāma.

Then, from Balarāma, there is further expansion: Saṅkarṣaṅa, Aniruddha, Pradyumna, like that. Then Mahā-Viṣṅu, another expansion. Then from Mahā-Viṣṅu to Garbhodakaśāyī Viṣṅu. Then Garbhodakaśāyī Viṣṅu to Kṣīrodakaśāyī Viṣṅu. From Kṣīrodakaśāyī Viṣṅu, Paramātmā, Īśvara. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

The all-pervading. So all of them are expansion and equally powerful. But still, for understanding, for pure knowledge, we should understand that Kṛṣṅa is the origin. Ahaṁ sarvasya prabhavaḥ [Bg 10.8].

[I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.]

This is the...

So anyone who will recite these incarnations of God, Kṛṣṅa, regularly, in the morning and evening, that is the phala-śruti... Janma guhyaṁ bhagavato. Bhagavato. He is the original source of everything, and He is taking birth. Therefore it is called guhyam. It is very mysterious. Just like Kuntī, when offered prayer to Kṛṣṅa, she said that "You are inside and You are outside. You are all-pervading. You are present everywhere. Still, people cannot see You." This is the mystery. God is everywhere, but we cannot see.

How it is? That is explained by Kuntī. Just like somebody's father is playing on the stage dressed in a different way, like a king or something. But the son cannot recognize him, although the father is playing just before him. The father is playing in his front, but he cannot understand. He's seeing some king is playing. Similarly, God is everywhere. God is everywhere.

Simply you require to purify your eyes to see God. Otherwise, God is everywhere. It is not that God has to be searched out some long, long... He's in... Of course, His real abode is long, long distant, but still, He is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg 18.61].

So to purify the eyes we require... That is meditation, how to search out. He is within my heart. Anywhere you sit down, you can see God, provided you have got the eyes to see. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs 5.38].

[I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṅa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.]

Those who are saintly person, they are twenty-four hours seeing God. They have nothing, no other business than to see God. But they have got eyes to see.

That is the difference. Ordinary person, they have no eyes; therefore they cannot see God. But those who have developed consciousness, Kṛṣṅa consciousness, purified eyes, they can see always, twenty-four hours. They don't see anything else except God. Because God is everything. Whatever we see, if we have two eyes to see, then we can see God in every second, every moment. How? Oh, that you can practice.

In the Bhagavad-gītā it is said, raso 'ham apsu kaunteya [Bg 7.8]:

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

"I am the taste of water." Now, you are drinking water hundreds times. So as soon as you taste water, how nice it is, you can immediately see God, Kṛṣṅa: "Oh, here is Kṛṣṅa. Here is Kṛṣṅa." So how do you say that "Can you show me Kṛṣṅa?" You can see. Here is the process. You adopt it. You taste water, and when you enjoy the taste, that taste is Kṛṣṅa. Kṛṣṅa says, "I am this taste." Then where is the difficulty to see Kṛṣṅa? There is no difficulty. The people say, "Can you show me God?" God is everywhere, in every moment, in every step. You do not like to see Him. That is the difficulty.

Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ: "I am the sunshine and moonshine." Who has not seen sunshine? Everyone has seen. From the very morning, we see sunshine, and at night also, when there is darkness, there is no sun, we see moonshine. So sunshine, moonshine—Kṛṣṅa says, prabhāsmi śaśi-sūryayoḥ. So as soon as I see the sunshine and moonshine, I see God.

What is the difficulty? Śabdaḥ khe. When there is some sound, rumbling sound in the sky, khe... Khe means sky. Kṛṣṅa says, "I am the sound." So as soon as you hear even the sound of aeroplane, that is also God. Puṅyo gandhaḥ pṛthivyāṁ ca [Bg 7.9].

[I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics.]

When you smell a nice flower, that smell is Kṛṣṅa. So you can remember immediately Kṛṣṅa.

So to remember Kṛṣṅa, there are so many opportunities. But we don't want to remember Kṛṣṅa. That is the difficulty. Therefore it is said that janma guhyam bhagavato. Janma, God's appearance. God is appearing every moment, everywhere. Here is, just in front, Rādhā-Kṛṣṅa. Personally He is present. But others will see a stone, because he has not purified his eyes.

And Caitanya Mahāprabhu, as soon as He sees, He fells down immediately, unconscious: "Oh, here is my Lord." So you have to purify to see God. God is present everywhere. You haven't to ask anybody, "Can you show me God? Have you seen God?" These questions are sometimes made. And where is the difficulty to see God? You don't like to see God. That is the difficulty. Otherwise there is no difficulty.

So janma guhyam bhagavataḥ. And Bhagavad-gītā also, Bhagavān says that janma karma me divyaṁ yo jānāti tattvataḥ [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

One has to learn. One has to learn the science, how to see God. That is bhakti-yoga. One who is not in bhakti-yoga, he cannot see God, even God is present before him.

Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg 7.25]:

[I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-māyā]; and so the deluded world knows Me not, who am unborn and infallible.]

"I am not exposed to everyone. The yoga-māyā curtain is there." So first of all, before asking anybody, "Can you show me God?" you must be qualified to see God. That is required. That qualification is taught in Kṛṣṅa consciousness movement, how to see God, how to understand God. Otherwise it is mysterious.

dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186]

[Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.]

So seeing God is very mysterious, but it is very easy also. Very easy, provided we know the method how to see God. So that is bhakti-yoga. And therefore Kṛṣṅa recommends in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg 18.55]

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

"Only through devotional service one can understand Me as I am." Otherwise he will commit mistake. There are different processes undoubtedly: jñāna, yoga, karma, bhakti. But if you want to see God, then you have to accept this bhakti-yoga, no other yoga.

Neither jñāna-yoga, nor karma-yoga, nor haṭha-yoga. You cannot see. You can see. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām [Bg 12.5].

[For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progrese in that discipline is always difficult for those who are embodied.]

Those who are impersonalists... All of them are impersonalists. For them, it is very difficult, troublesome, to see God. They may try their process, but it will take long, long time to see God. But if one takes to bhakti-yoga—immediately. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

So one may argue that "These bhaktas are not always very learned scholars. Mostly, they are mediocre. And there are so many big, big scholars, they cannot see God easily, and only the bhaktas can do?" Yes. That is the process. Kṛṣṅa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.

In bhakti, one can immediately... Because real process is to surrender to God. That is the real process. But these jñānīs, yogīs and karmīs, they are not prepared to surrender to God. The karmīs will say, "Let us act nicely," I mean to say, "virtuously. We are karmīs. So God must give us the result." This is called karma-mimāṁsā.

They say that... Just like the so-called scientists say that "God has created this universe. The laws are there. So we have to study the laws. What we shall do with the God?" Is it not? "God has created these... The physical laws are there. So let us study these physical laws. What is the use of studying God?" That is their view.

The karma-mimāṁsā also, that, they say that "After all, if we act virtuously, then we shall get good result. So what is the use of worshiping God? Let us work virtuously." This is their view, karmī. And jñānī. Jñānī also, they say—jñānī, the scientists, they are jñānī—that "What is the use of worshiping God? Let us study the laws of God." So jñānī, karmī... And yogī, they are also of the same view. So karmī, jñānī, yogī, and the last is bhakta.

So bhakta can see God very quickly because Kṛṣṅa recommends, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

Tattvataḥ, in truth, one can understand what is God by following the process of bhakti-yoga. And so far the jñānīs, yogīs are concerned, they will come to that point of bhakti-yoga after many, many births. That is also stated in the Bhagavad-gītā: bahūnāṁ janmanām ante [Bg 7.19].

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

At the end of millions of births, jñānī, jñānavān, those who are searching through knowledge...

So what is the value of our knowledge? Teeny knowledge. Imperfect senses. We are gathering imperfect knowledge. But we don't neglect knowledge. We give credit to the philosophers, scientists, because... But we advise them that "Your research work should be for God, not for any temporary physical or chemical compound. No."

It is advised by Nārada Muni, kavibhir nirūpitaḥ.

idaṁ hi puṁsas tapasaḥ śrutasya vā sūktasya buddhasya buddha-dattayoḥ avicyuto 'rthaḥ kavibhir nirūpito yad-uttamaśloka-guṅānuvarṅanam [SB 1.5.22]

If you are a jñānī, a philosopher, speculating what is the truth, so the truth is..., ultimate truth is Kṛṣṅa. So if from the very beginning you try to search out by your philosophical knowledge or if you try to prove the supremacy of Kṛṣṅa by your philosophical speculation, that is perfection. That is your perfection. Otherwise it is simply laboring, waste of time.

Śrama eva hi kevalam [SB 1.2.8].

[The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.]

If you cannot go forward up to Kṛṣṅa by your philosophical and scientific research, then all the labor you have taken, that is almost simply waste of time. The limit of knowledge, the limit of scientific research, will be confirmed when you have surrendered to God.

bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg 7.19]

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

That mahātmā who knows Kṛṣṅa is the supreme cause... Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. So our conclusion is that there, that He is the Supreme, Govinda. So we bow down. Yes. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. We give all respects to others, but so far our surrendering process is concerned, that is to Kṛṣṅa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Under the direction of Lord Brahmā.

So therefore here it is said that janma guhyaṁ bhagavato ya etat prayato naraḥ. Just like we are here, in this Kṛṣṅa consciousness movement, we don't claim that we have become perfect. That is not our... We cannot become perfect. Or at least, we have not become perfect. But prayataḥ, we are trying to be perfect. Prayataḥ. Prayataḥ means endeavoring, endeavoring for understanding God.

So therefore here it is said, janma guhyaṁ bhagavato ya etat prayato naraḥ. Any person who endeavors for understanding Kṛṣṅa through the relative śāstras and devotional service, then what is the result? When? Sāyaṁ prātaḥ. Two times at least, in the evening and in the morning. So if we sleep in the morning, snoring, then how we can understand? It is recommended here, sāyaṁ prātaḥ. Tri-sandhyā. Tri-sandhyā means three times. We initiate... We... They promise that three times they will chant gāyatrī-mantra, but I do not know what they are doing.

So these are the recommendation in the śāstra. If we don't follow, then we must fall down. There is no doubt about it. But if we follow the regulative principles, as they are enjoined in the śāstra... Sādhu-guru-śāstra. Śāstra will say the same thing as guru advises. Sādhu-guru.

A saintly person also will say the same thing. Just like here, Sūta Gosvāmī, he is saintly person. He is advising, sāyaṁ prātaḥ, "Morning and evening you should try to understand the science of God," Bhagavad-gītā, Śrīmad-Bhāgavatam, topics, chanting. So these are the process. Sāyaṁ prātar gṛṅan bhaktyā.

Now, this is the most important word, bhaktyā. Because without bhakti... The real process is bhakti. Bhaktyā mām abhijānāti [Bg 18.55],

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

Bhagavad-gītā says. Here also, it is said that "Don't read just like a academic scholar." No. That will not benefit you. It will benefit you, but it will take long, long time. Because without bhakti, God cannot be captured. Without bhakti, God cannot be captured. Everywhere you will find that.

Kṛṣṅa says in the Bhagavad-gītā, yo me bhaktyā prayacchati. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Patram [Bg 9.26],

[If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.]

a little flower, little leaf. Suppose I am very poor man. I cannot arrange for purī and rasagullā for Kṛṣṅa. Then what my offering will be? No, there is no opportunity for offering Kṛṣṅa? No.

Kṛṣṅa says, "You can offer Me a little flower, a little leaf, a little water." That's all. Who cannot secure it? Any part of the world, anywhere, a person can offer to Kṛṣṅa, "Sir, I have no means. I have secured these things." Now, Kṛṣṅa says, "Yes, that's all right." Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg 9.26]. "This bhakta, one who offers Me in devotion and love." That is the main ingredient.

And a nondevotee cannot offer anything Kṛṣṅa. Kṛṣṅa is not poor. Kṛṣṅa has not come here He is very hungry, He has come here to eat your purī and rasagullā. No. [laughter] [laughs] Don't think like that. But Kṛṣṅa is so kind that He has come before you to accept whatever you can offer with devotion. That is the point. Yo me bhaktyā prayacchati, tad aham aśnāmi. "I eat," Kṛṣṅa says. Kṛṣṅa is a liar? He's God, He says that "I eat." You cannot say that Kṛṣṅa does not eat. Kṛṣṅa says, "I eat." Who are you to say that Kṛṣṅa does not eat?

Sometimes this atheist class, the rascal class, they say that "You are offering food. Why? Kṛṣṅa is not eating. It is there." No. Kṛṣṅa eats. But His eating is not like your eating. That is the difference. Pūrṅam, pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣ... [Īśo Invocation].

[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]

He will eat everything and it will keep everything. If I give..., I am given a plate, I eat everything, then remains nothing. But when Kṛṣṅa eats, He eats everything and remains everything. Therefore it is prasādam. Therefore it is prasādam.

So we do not know how to know Kṛṣṅa's activities. Therefore Bhagavad-gītā says, janma karma me divyam [Bg 4.9].

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

These are all transcendental subject. Here also it is said, janma guhyaṁ bhagavato. Very confidential. These mysteries, confidence, are open to the confidential devotees. Bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

One who is devotee, He understands everything. Others cannot understand.

Others, they will think, "Oh, they are worshiping an idol, and unnecessarily spending money for preparing prasādam." They will see like that. But a devotee knows how Kṛṣṅa is eating, how Kṛṣṅa's prasādam is being prepared. Everything he knows, because he is bhakta.

Therefore one should try to become a devotee. Then everything will be disclosed to him. Svayam eva sphuraty adaḥ. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Bhakti-rasāmṛta-sindhu 1.2.234].

[No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṅa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.]

God will be revealed, and he will see everywhere God. Without any cessation, twenty-four hours he will see God. So as it is prescribed in the authorized śāstras and directed by spiritual master, if you follow the principles, it is not very difficult to see God, to understand God. It is very easy.

Thank you very much.

Devotees: Jaya! All glories to Śrīla Prabhupāda. [devotees offer obeisances] [end]