Śrīmad-Bhāgavatam 1.2.30

Pradyumna: [leads chanting of verse, etc.] [Prabhupāda and devotees repeat]

sa evedaṁ sasarjāgre bhagavān ātma-māyayā sad-asad-rūpayā cāsau guṅamayāguṅo vibhuḥ [SB 1.2.30]

[break] [leads chanting of synonyms] [break]

saḥ—that; eva—certainly; idam—this; sasarja—created; agre—before; bhagavān—Personality of Godhead; ātma-māyayā—by His personal potency; sat—the cause; asat—the effect; rūpayā—by forms; ca—and; asau—the same Lord; guṅa-maya—in the modes of material nature; aguṅaḥ—transcendental; vibhuḥ—the Absolute.

[03:07]

Translation: "In the beginning of the material creation, the Absolute Lord, in His own transcendental position, created the energies of cause and effect by His own internal energy."

Prabhupāda: Hm.

sa evedaṁ sasarjāgre bhagavān ātma-māyayā sad-asad-rūpayā cāsau guṅamayāguṅo vibhuḥ [SB 1.2.30]

So here is the information of creation. The creation is from a person, not from the impersonal feature of the Absolute Truth. Creation, there must be brain; otherwise how there is question of creation? We are part and parcel of Kṛṣṅa. We are..., we have also creative power. So as soon as there is question of creative power, there must be a brain behind the creation, and brain means a person.

Creation cannot be possible from void or impersonal things. We have several times discussed this point, that the government, this word, appears to be impersonal, but actually, behind the government there is a person—the president or the king, like that. So this creation, cosmic manifestation, is possible through the creative power of the Supreme Person; therefore God cannot be impersonal. Impersonal feature is one of the manifestation of God. God must be a person.

This is the conclusion. Sa eva idam: this cosmic manifestation was created. In another place it is stated, aham evāsam agre: before creation, there was God, Kṛṣṅa. And when this material creation will be finished, He will remain. Therefore Kṛṣṅa, or God, is not one of these created..., material created things.

That is admitted even by the staunchest impersonalist, Śaṅkarācārya: nārāyaṅaḥ paraḥ avyaktāt. Vyakta avyakta, this mahat-tattva, from which this material cosmic manifestation is there, but nārāyaṅa-para, Nārāyaṅa is above. That means above this creation. Nārāyaṅa, or Kṛṣṅa, is not one of the product of this creation. Just like our existence: we are one of the products of this creation.

So Nārāyaṅa, or Kṛṣṅa, is not one of the products of this material creation; therefore it is to be understood that Kṛṣṅa's body is not material. But the Māyāvādī philosophers, they think like that, that Kṛṣṅa is God, but He has accepted a material body. This is Māyāvādī philosophy. But how Kṛṣṅa can accept a material body, because He existed before the material creation?

Another consideration is that even if we accept a material body, that is not material for Him. That is also spiritual. It appears to us as material, but that is spiritual. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

He has got multi-energies, and because He is spirit, complete spirit, therefore His energies are also spiritual. Śakti-śaktimator abhedaḥ. There cannot be any distinction between the powerful and the power.

So here it is clearly said that sa evedaṁ sasarjāgre bhagavān ātma-māyayā: "Bhagavān created by His energy." It is not that Bhagavān is finished after this creation. The Māyāvāda philosophy is that everything is God; therefore there is no separate existence of God. That is impersonalism. But here it is said that bhagavān ātma-māyayā: He created this cosmic manifestation by His energy. Pūrṅasya pūrṅam ādāya pūrṅam eva avaśiṣyate [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.]

His full energy, even it is taken away from Him, still, He is full, He's complete. He's not exhausted.

So sa evedaṁ sasarjāgre bhagavān ātma-māyayā, sad-asad-rūpayā. The māyā is displayed—māyā means energy—that is displayed in two ways: material and spiritual. Material is asat, and spiritual is sat. Asat means which does not exist permanent..., permanently. Bhūtvā bhūtvā pralīyate [Bg 8.19]. It is created; again it is annihilated. Therefore it is called sometimes asat. Asat means not false, but not permanent.

So this material creation is also manifestation of Kṛṣṅa's energy, and there is another creation, but that is not creation; that is always existing. That is the spiritual world. Sanātana. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg 8.20]. That, that manifestation, that is internal potency. This is external potency.

This material world is manifestation of the external potency of Kṛṣṅa, whereas the spiritual world is the manifestation of His internal potency. Unfortunately, the modern advancement of education has no information what is that spiritual world. He has... They have no information. They are concerned with this material world only. That is also not perfectly.

But there is spiritual world. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg 15.6], Kṛṣṅa says. There is another, another manifestation of His internal potency. That is eternal, blissful and full of knowledge. Here, in this material world... Material world means it is not eternal, not blissful and not full of knowledge. This is material world. In the Viṣṅu Purāṅa it is said: avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. This manifestation of energy is full of ignorance. The nature of this world is called darkness, tamasi, tama. Tamasi mā jyotir gama.

So sad-asad-rūpayā cāsau guṅa..., guṅamaya aguṅaḥ. Kṛṣṅa, when He's called aguṅa, or nirguṅa, that means He's not affected by these material modes of nature. Above material nature. We are affected. We living entities, we are affected by the material modes of nature, sattva-guṅa, rajo-guṅa, tamo-guṅa. But Kṛṣṅa is not affected. That is Kṛṣṅa..., difference between Kṛṣṅa and ourself.

In the Bhagavad-gītā there is another instance. When Arjuna asked Kṛṣṅa, Kṛṣṅa said, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg 4.1].

[The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.]

Kṛṣṅa said that "First of all, I narrated this yoga system of Bhagavad-gītā to the sun-god." So, in order to clear this matter, Arjuna inquired from Him: "My dear Kṛṣṅa, we are born very recently. How is that, You narrated this yoga system to the sun-god?" Arjuna, of course, knew everything, but in order to clear our doubts, he raised this question. And Kṛṣṅa answered that "You were also present at that time, but you have forgotten. I have not forgotten."

So this is another proof that Kṛṣṅa..., Kṛṣṅa's body does not change. Kṛṣṅa, when He comes, when He appears, He comes in His original, spiritual body. Therefore Kṛṣṅa has warned that avajānanti māṁ mūḍhāḥ [Bg 9.11].

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

The Māyāvādī philosophers who think that Kṛṣṅa has accepted a material body, they are described as mūḍha. They have no sufficient knowledge. Paraṁ bhāvam ajānantaḥ. They do not know what is the power behind Kṛṣṅa.

So Kṛṣṅa creates. Before creation, aham ādir hi devānām [Bg 10.2]. In the Bhagavad-gītā it is said, devānām. First of all, Brahmā was created. Then other great sages were created. Then other demigods were created. But Kṛṣṅa says, aham ādir hi devānām. Therefore He's not a created being of this material world. We have to consider in that way.

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.]

The Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. So Kṛṣṅa is the origin of everything. Ahaṁ sarvasya prabhavaḥ. Iti matvā bhajante māṁ budhā bhāva-samanvitāḥ. One who knows Kṛṣṅa, the Supreme, ādi-puruṣam, ādyaṁ purāṅa-puruṣaṁ nava-yauvanaṁ ca [Bs 5.33],

[I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.]

his knowledge is perfect. If one thinks Kṛṣṅa as one of the product of this material word, then his knowledge is imperfect. He's still in the darkness of this material creation.

So those who are in the darkness of this material creation, they consider Kṛṣṅa as one of the human being. As a great scholar says, when Kṛṣṅa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg 18.65],

[Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.]

the scholar points out that "It is not to Kṛṣṅa. It is the..., it is up to the inner soul which is within Kṛṣṅa." There is no "within" and "without" Kṛṣṅa. Kṛṣṅa..., as we have got difference between within and without, Kṛṣṅa has no such difference. And those..., one who does not know, they think..., such person thinks Kṛṣṅa as one of the product of material creation.

That is not the fact.

sa evedaṁ sasarjāgre bhagavān ātma-māyayā sad-asad-rūpayā cāsau guṅamayāguṅo vibhuḥ [SB 1.2.30]

Vibhu. He's vibhu, we are aṅu. That is the difference. Kṛṣṅa is vibhu, unlimited. We are limited. So we, we cannot be equal to Kṛṣṅa. The Māyāvāda philosophy that there is no difference between jīva and Bhagavān... There is sufficient difference. He is vibhu; we are aṅu. Aṅor aṅīyān mahato mahīyān.

He's the greatest of the great, and He's the smallest also. So Kṛṣṅa cannot be equal..., or nobody can be equal to Kṛṣṅa or greater than Kṛṣṅa. Kṛṣṅa is asamordhva. Nobody can be equal or greater than Kṛṣṅa. Everyone is below Kṛṣṅa.

That is explained in the Caitanya-caritāmṛta: ekale īśvara kṛṣṅa, āra saba bhṛtya [Cc Ādi 5.142].

[Lord Kṛṣṅa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.]

Only Kṛṣṅa is the supreme master. Ekale īśvara kṛṣṅa, āra saba bhṛtya. Śiva-viriñci-nutam [SB 11.5.33].

[My dear Lord, You are the Mahā-puruṣa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Śiva and Lord Brahmā. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahmā and Lord Śiva seek shelter at Your lotus feet.]

Even great demigods like Lord Brahmā, Lord Śiva, they also subordinate to Kṛṣṅa. They offer their obeisances to Kṛṣṅa.

Śiva-viriñci-nutam. And in the Brahmā-saṁhitā it is confirmed by Brahmā: īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Īśvara. Everyone can be called īśvara. Īśvara means controller. So we are also controller of something. A business man is controller of his business; I am controller of my disciples. There are so many controllers. So in that sense, everyone is īśvara, in the sense of controller. But Lord Brahmā says, īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1]:

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

"The supreme controller, the supreme controller is Kṛṣṅa."

What is the difference between supreme controller and ordinary controller? Ordinary controller means that he controls and he is controlled, both. We are controller, but nobody can say that "I am not controlled." We are controlled. But Kṛṣṅa, He's controller, but not controlled. That is the difference between Kṛṣṅa and ourself. So we cannot be equal with Kṛṣṅa. We are controlled.

I think in Glasgow, one boy, he was presenting himself as God. So I asked him, "Whether you are controlled or not controlled?" He admitted, "Yes, I am controlled." "Then how you can be God?" God is never controlled. God is controller, but He's not controlled. So if we take ourself as so many samples of God, that is all right, but we are controlled God, not controller God. So that statement of Caitanya-caritāmṛta,

ekale īśvara kṛṣṅa āra saba bhṛtya yāre yaiche nācāya, sei taiche kare nṛtya [Cc Ādi 5.142]

[Lord Kṛṣṅa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.]

We are controlled in every moment.

So Kṛṣṅa is vibhu; we are aṅu. Never consider that we are equal to Kṛṣṅa. That is a great offense. That is called māyā. That is the last snare of māyā. Actually, we have come to this material world to become one with Kṛṣṅa. We thought that we shall become like Kṛṣṅa.

kṛṣṅa bhuliya jīva bhoga vañcha kare pāśate māyā tāre jāpaṭiyā dhare [Prema-vivarta]

[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.]

Because we wanted to become one with Kṛṣṅa, to compete with Kṛṣṅa, therefore we are put into this material world. Māyā tāre jāpaṭiyā dhare. And here, in this material world, it is going on. Everyone is trying to become Kṛṣṅa. That is māyā. Everyone. "First of all, let me become a big, big man"; then "Let me become the minister," "Let me become the president." In this way, when everything fails, then "Let me merge into the existence of God." That means, "Let me become God." This is going on. This is material struggle for existence. Everyone is trying to become Kṛṣṅa.

But our philosophy is different. We do not want to become Kṛṣṅa. We are trying to become Kṛṣṅa's servant. That is the difference between Māyāvāda philosophy and Vaiṣṅava philosophy. Caitanya Mahāprabhu teaches us how to become the servant of the servant of the servant of the servant of Kṛṣṅa. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ [Cc Madhya 13.80].

[I am not a brāhmaṅa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṅa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.’]

The one, a person who is the lowest of the servant of Kṛṣṅa, he's first-class Vaiṣṅava. He's first-class Vaiṣṅava. Śrī Caitanya Mahāprabhu therefore teaches us:

tṛṅād api sunīcena taror api sahiṣṅunā amāninā mānadena kīrtanīyaḥ sadā hariḥ [Cc Ādi 17.31]

[One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.]

This is the Vaiṣṅava philosophy. We are trying to be servant. We don't identify with anything material. As soon as we identify with anything material, we become under the clutches of māyā. Kṛṣṅa-bhuliyā. Because, as soon as I forget my relationship with Kṛṣṅa... I am eternal servant of Kṛṣṅa. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṅa-dāsa [Cc Madhya 20.108-109]. That is the eternal identification of the living entity: to remain servant of Kṛṣṅa. As soon as we forget this, that is māyā. As soon as I think that "I am Kṛṣṅa," that is māyā.

That māyā means this māyā, illusion, can be rejected by advancement of knowledge. That is jñānī. Jñānī means this is real knowledge, to understand his real position. This is not knowledge, that "I am equal to God," "I am God." This is not knowledge. I am god, but I am sample of God. But the Supreme God is Kṛṣṅa. Īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Arjuna accepted Kṛṣṅa like that: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

Paraṁ brahma. We may become Brahman... We are Brahman. There is no question of becoming. Ahaṁ brahmāsmi. This is not very difficult to understand. Because I am spirit soul, so I am Brahman. That's all right. But I am not Paraṁ Brahman. That is ignorance. I am not Paraṁ Brahman.

If one..., anyone thinks that he is Paraṁ Brahman, then it must be understood that he's under the clutches of māyā. That is the last snare of māyā. Therefore Kṛṣṅa says that when one actually becomes knowledgeable, cognizant, he surrenders. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [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 is real knowledge.

So advancement of knowledge means to understand his real position and act accordingly. That is knowledge. That is perfection of knowledge. Simply to understand that "I am Brahman" is not perfection. You have to still go further. Simply to understand that "I am Brahman. I have now realized myself as Brahman," that is not perfection of knowledge. Brahmā-bhūtaḥ prasannātmā [Bg 18.54]. One who becomes realized soul, self-realized, he becomes immediately perfectly joyful.

Because our all lamentation is due to our material identification. Śocati kāṅkṣati. We are simply lamenting for our loss, and we are simply hankering for some gain. This is material activities. Everyone is struggling to gain something which he does not possess, and he's lamenting for something which he has lost.

But when he realizes himself that "I have nothing to gain and nothing to lose; I have nothing to do with this material world," that is called brahma-bhūtaḥ. That is Brahman realization. Brahmā-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg 18.54].

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

At that time, he realizes that all living entities, they are spirit soul, paṅḍitāḥ sama-darśinaḥ [Bg 5.18].

[The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṅa, a cow, an elephant, a dog and a dog-eater [outcaste]]

That is equal vision—not the bodily vision. So long we have got bodily vision, there cannot be any equality. That is not possible. When one sees only to the spiritual existence of a living entity, then there is question of seeing equally, equal vision, universal brotherhood. That is possible. Not on the bodily platform. That is not possible.

So after acquiring this knowledge, the life of devotional service begins.

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

That is required. And in that stage of devotional life, one can understand what is Kṛṣṅa. 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.]

That is tattvataḥ understanding. In another place it is said, in the Bhagavad-gītā, uh, Śrīmad-Bhāgavatam: evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. Unless one becomes jubilant, joyful, by executing devotional service, he cannot understand what is Kṛṣṅa. It is not possible.

To understand superficially Kṛṣṅa, that "He..., He appeared in Mathurā in His uncle's prison house," that is also nice. But one should try to understand Kṛṣṅa in fact. That fact can be revealed by devotional service. You cannot challenge Kṛṣṅa. Kṛṣṅa will reveal. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Cc Madhya 17.136].

[Therefore material senses cannot appreciate Kṛṣṅa’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṅa consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who Kṛṣṅa really is.]

If we become sevonmukha, if we try to serve Kṛṣṅa as eternal servant of Kṛṣṅa, then Kṛṣṅa will reveal Himself what He is. You cannot understand Kṛṣṅa by speculation, by mental speculation. That is not possible. Ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ [Cc Madhya 17.136]. By sense perception, you cannot understand Kṛṣṅa. That is not possible.

There are many version of the saintly person. Just like Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bhujabo se jugala-pīriti [Lālasāmayī]. A saintly person, ācārya, like Narottama dāsa Ṭhākura, he says that "When I shall be very much eager to understand the path of the six Gosvāmīs?" Ei chay gosāi jāṅr mui tāṅr dās.

We cannot understand Kṛṣṅa unless we have submitted ourself under the lotus feet of the six Gosvāmīs, Caitanya Mahāprabhu. We have to understand Kṛṣṅa in this way. It is very difficult to understand Kṛṣṅa, but by the grace of the Gosvāmīs, by the grace of Lord Caitanya, we can understand Kṛṣṅa.

athāpi te deva padāmbuja-dvaya- prasāda-leśānugṛhīta eva hi jānāti tattvaṁ... na cānya eko 'pi ciraṁ vicinvan [SB 10.14.29]

[My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.]

Panthās tu... There are many śāstric evidences. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs 5.34].

[I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogīs who aspire after the transcendental and betake themselves to prāṅāyāma by drilling the respiration; or by the jñānīs who try to find out the nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.]

So by speculation, we cannot understand Kṛṣṅa. That is not possible. By mental speculation, we cannot understand Kṛṣṅa. We have to understand Kṛṣṅa as Kṛṣṅa says, or Kṛṣṅa's devotee says, the Gosvāmīs says, Caitanya Mahāprabhu says. Then we can understand how this cosmic manifestation is created, who created, how it is created. Everything will be clear. This is the beginning of such understanding.

sa evedaṁ sasarjāgre bhagavān ātma-māyayā sad-asad-rūpayā cāsau guṅamayāguṅo vibhuḥ [SB 1.2.30]

So Kṛṣṅa is transcendental. His position is always transcendental. Even though He appears before us, still, He's transcendental. This is understanding of Kṛṣṅa.

Thank you very much. Hare Kṛṣṅa. [end]