Śrīmad-Bhāgavatam 3.26.35–36

Nitāi: [leads chanting of verse, etc.] [devotees repeat]

nabhasaḥ śabda-tanmātrāt kāla-gatyā vikurvataḥ sparśo 'bhavat tato vāyus tvak sparśasya ca saṅgrahaḥ [SB 3.26.35]

Sound. [break] [01:11]

"From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence air and sense of touch become prominent."

Prabhupāda:

nabhasaḥ śabda-tanmātrāt kāla-gatyā vikurvataḥ sparśo 'bhavat tato vāyus tvak sparśasya ca saṅgrahaḥ [SB 3.26.35]

So everything is explained there one after another, subtle things, how changing from ether, this sound, sense perception. There is ether... In the space also, there is ether, and we can understand the presence of ether by sound. The sound is being produced on account of ether. And when it is further developed, it creates the sense perception of touch. Śabda, sparśa, then rūpa, rūpa, then gandha. In this way the material existence becoming tangible or visible. Rūpa is the last stage. Gandha, not rūpa, gandha. Rūpa, rasa, rasa. Then, when after sparśa there will be manifestation of rūpa, form, and after form there is taste, and after taste there is gandha. This will be explained one after another.

[aside:] You can read the purport also.

Nitāi: "In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves, and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects."

Prabhupāda: You can read the next purport. Mṛdutvaṁ kaṭhinatvaṁ ca.

Nitāi: [leads chanting of verse, synonyms, etc.]

mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṅatvam eva ca etat sparśasya sparśatvaṁ tan-mātratvaṁ nabhasvataḥ [SB 3.26.36]

"Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air."

Prabhupāda:

mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṅatvam eva ca etat sparśasya sparśatvaṁ tan-mātratvaṁ nabhasvataḥ [SB 3.26.36]

These are all different transformation of the ethereal existence. So in the Bhagavad-gītā it is said, mātrā-sparśās tu kaunteya śītoṣṅa-sukha-duḥkha-dāḥ [Bg 2.14]. So our these material pains and pleasure are felt on account of this sparśa, an arrangement of the ether and transformation of ethereal activities. Actually, it has nothing to do with the spirit soul. Spirit soul is untouched by all these thing. It requires simply realization. Great devotees like Bharata Mahārāja or Prahlāda Mahārāja, Haridāsa Ṭhākura, because they were very, very much advanced in spiritual consciousness, these ethereal activities on the external body did not touch them. Even in our Western world, Lord Jesus Christ, he was also crucified, but it did not touch him.

So this is to be practiced, that we should not be disturbed by the ethereal transformation in touch with the skin and be disturbed in our regular activities in devotional service. That is called sthita-prajña. In the... The word is used in the Bhagavad-gītā, sthita-prajña. So a devotee is sthita-prajña. He should not be disturbed by this material condition, or change of ethereal activities. We should be fixed up, ātma-stha, ātma-stha. And then our progress in spiritual life will be unhampered. Actually, as it is stated in the Śrīmad-Bhāgavatam, ahaituky apratihatā.

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yenātmā suprasīdati [SB 1.2.6]

[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]

When we are firmly fixed up in devotional service, that is the highest transcendental form of religion. There are so many religious system—Hindu religion, Muslim religion, Christian religion—but they are all material conception of religion. Material conception means that we are in this material world, and through a process or system we are trying to understand what is God. That is called religion. Dharmaṁ tu sākṣād bhagavat-praṅītam [SB 6.3.19].

[Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṅas.]

The attempt to understand God and His laws, that is religion. So it doesn't matter whether it is executed through a system called Hindu religion or a system called Muslim religion or a system called Christian religion. If the objective is the same, Adhokṣaja, then that process is first-class religion. If we simply stick to a system without making any progress towards the goal of understanding the Adhokṣaja, then it is śrama eva hi kevalam.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed ratiṁ yadi 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.]

Don't be stuck up in a system. The system is required, provided if you make progress towards the realization of the Supreme. But if you simply follow a system but do not make advance in the matter of realizing the Supreme, then, according to Śrīmad-Bhāgavatam or according to the Vedic version, it is simply labor of love. It has no value. Therefore Bhāgavata says, "That is first-class religion system." It doesn't matter you call it Hindu or Muslim or Christian or Buddha. "That is first-class religion which helps you progressing in realization of the Adhokṣaja." Adhokṣaja, another name of Kṛṣṅa. Adhokṣaja means the subject matter which you cannot understand simply by mental speculation or by empiric knowledge, by exercising an empiric knowledge. That is called adhokṣaja. Adhah-kṛtaṁ akṣa-jaṁ yatra.[?]

So adhok... We have to approach that Adhokṣaja. There are different stages of knowledge: pratyakṣa, parokṣa, aparokṣa, adhokṣaja, aprākṛta. So we have to approach the aprākṛta, transcendental, above the material nature. Adhokṣaja is almost nearer than the lower grade of knowledge, pratyakṣa, parokṣāparokṣa. They are in the kaniṣṭha-adhikāra.

arcāyām eva haraye yaḥ pūjāṁ ahate na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ [SB 11.2.47]

So prākṛta stage is pratyakṣa knowledge, direct perception; and knowledge received from paramparā... Pratyakṣa, parokṣa, then aparokṣa, self-realization, then adhokṣaja, aprākṛta. So Kṛṣṅa consciousness is aprākṛta knowledge. It is the topmost platform of knowing Kṛṣṅa, aprākṛta knowledge. So, so long we are up to the adhokṣaja knowledge, that is regulative principles. We have to follow the regulative principles strictly. And aprākṛta knowledge is for the paramahaṁsa. There is... That is called rāga-bhakta. In these stages, pratyakṣa, parokṣa, they are called vidhi-bhakti. But without vidhi-bhakti you cannot reach to the platform of rāga-bhakti, although that is our aim. Rāgānugā, rāga-bhakti is executed following the footprints of the devotees in Vṛndāvana. That is called rāga-bhakti. Kṛṣṅa's personal associates. Not to become directly Kṛṣṅa's personal associate, but following the footprints of Kṛṣṅa's eternal associates we can come to the stage of rāga-bhakti. That is called parā-bhakti. That parā-bhakti is required.

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.]

So this Kṛṣṅa consciousness movement is gradually developing up to the stage of rāga-bhakti or parā-bhakti. Then life is successful. In that way we should not be disturbed by these ethereal interactions. As it is stated here, mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṅatvam eva ca. We are disturbed by these things. Suppose we are lying on the floor. It is kaṭhinatvam: it is very hard. But if we given a cushion or a nice mattress, that is mṛdutvam. Similarly, śītoṣṅa. Water, sometimes it is felt very chilly, cold, and sometimes it is very hot. The water is the same; according to the change of ethereal arrangement, it is becoming in different position, different condition. And it is the source of pains and pleasure on account of this touch, the skin. The skin is touch. So if we understand fully that "I am not this body," that requires realization, ātmānubhūti.

The more we become advanced in spiritual consciousness, the more we become situated in ātma-stha. That is called sthita-prajña. Then we shall not be disturbed. And we should practice not to be disturbed by these conditional or ethereal transformation. We should. Because we do not belong, as spirit soul, ahaṁ brahmāsmi, I do not belong to this material arrangement, but I have been accustomed to this. So by practice I have to come to the spiritual status. And during practice it requires tolerance. That is called bhajana, sādhana or tapasya, austerity, penance, tolerance. The things which are not, but somehow or other, we have identified with such material things, and to practice again, come to the spiritual platform, that tolerance is called tapasya. This is the meaning of tapasya. Tapaḥ means pain, to voluntarily accepting some pain. Just like sannyāsa, kali-kāra[?]. In this age it is very difficult. But Caitanya Mahāprabhu gave us the example that He was lying down on the floor. His devotee wanted to give Him a quilt, a soft bedding, but He refused. He did not take it. So He is teaching us. Caitanya Mahāprabhu is the teacher. Āpani ācari' prabhu jīvere śikhaila. But still, it is very difficult to strictly follow. But we must try to follow as far as possible.

So Caitanya Mahāprabhu has therefore taught us, tṛṅād api sunīcena taror api sahiṣṅunā [Cc Ādi 17.31, Śikṣāṣṭaka 3].

[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.]

We must be tolerant like the tree, or more than the tree. The trees, they are standing in the open air, and there are so many disturbances—storms, scorching heat, and somebody is taking the leaf, somebody cutting. It doesn't protest. Tolerance. This is very good example of tolerance. So in order to execute our spiritual consciousness, or Kṛṣṅa consciousness, we shall learn tolerance. Tolerance, that is advised in Bhagavad-gītā, that tāṁs titikṣasva bhārata [Bg 2.14]: "Don't be disturbed." Just like a brāhmaṅa or a sannyāsī has to take three times bath. And if it is very chilly cold, it does not mean that he will give up that taking bath three times, early in the morning. He must take. That is called tolerance. This is one of the example of tolerance. There is severe cold, chilly cold, but my duty is to take bath in the morning. So we must tolerate. I must tolerate that chilly cold, and still, I take my bath. This is called tapasya. Not that "It is very chilly cold. I will not take my bath." No, that is not allowed. Then you are lagging behind. You must take. Of course, if it is very serious..., somebody seriously ill, that is different thing. Generally, Kṛṣṅa advises, tāṁs titikṣa... Mātrā-sparśās tu kaunteya śītoṣṅa-sukha-duḥkha-dāḥ, anityāḥ [Bg 2.14]. Anitya. Anitya means they are not permanent. Āgamāpāyino 'nityāḥ. They are seasonal changes. They will come and they will go. Simply ethereal arrangement only, we must know, external arrangement. It is, rather, illusion.

External arrangement means illusion. We have nothing to do with it. But due to this Kali-yuga especially, we are very much affected by these external disturbances. And that disturbances sometimes make us forced to forget our relationship with the Supreme, and that is called illusion, that is called māyā. But if we become very strictly adherent to Kṛṣṅa consciousness... That is very easily done at the Kali-yuga. Kīrtanād eva kṛṣṅasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51].

[My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṅa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.]

Kīrtanād eva kṛṣṅasya. If you strictly chant this Hare Kṛṣṅa mantra, Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare / Hare Rāma, Hare Rāma... That... It is especially prescribed for the men in this age. Then we become mukta-saṅga. Mukta-saṅga means although we are in this material world, we are not in touch with it. That is called mukta-saṅga. Mukta-saṅgaḥ paraṁ vrajet. We remain untouched by the material contamination and gradually becoming perfect. Then we can be transferred to the spiritual world.

Our this Hare Kṛṣṅa movement is pursuing, following the footstep of Śrī Caitanya Mahāprabhu.

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva gatir anyathā [Cc Ādi 17.21]

[In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.]

These are all according to Vedic injunction. This Hare Kṛṣṅa movement is not a manufactured way. This is actually following the Vedic principle. This is Agni-Purāṅa, Brahmāṅḍa-Purāṅa, Brahma-vaivarta-Purāṅa and Kali-santaraṅa-Upaniṣad. There are many Vedic literatures, they are recommended this Hare Kṛṣṅa. Sometime it is said, "Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare"; sometime it is "Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." So people become puzzled which one should be first vibrated. So any one you can vibrate. Either you chant Hare Kṛṣṅa or Hare Rāma in the beginning, it doesn't matter. There is no difference between the holy name of Kṛṣṅa and Rāma. But still, there is some distinction. In the śāstra it is said that "If you chant one thousand times Lord Viṣṅu's name, that is equal to chanting one name of Lord Rāma." Sahasra, sahasra, Viṣṅu-sahasra-nāma. And if you chant three times Lord Rāma's name, it is equal to one time chanting Kṛṣṅa's name. This is the śāstric injunction.

So either you chant Viṣṅu name or Lord Rāma name or Lord Kṛṣṅa's name, there is no difference, as you are, because different people become devotee to different forms. Sometimes they are devotee of Lord Rāmacandra; they want to worship Sītā-Rāma. That is also good. Sometimes they want to worship Lakṣmī-Nārāyaṅa. That is also good. And sometimes they want to worship Rādhā-Kṛṣṅa. That is also the same. There is no difference. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṅaḥ svayaṁ samabhavat [Bs 5.39].

[I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṅa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.]

There are many manifestation of Viṣṅu—advaitam acyutam anādim ananta-rūpam [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.]

but the original manifestation or original Kṛṣṅa... 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.]

Really, when we speak of Bhagavān, that is Kṛṣṅa. So Kṛṣṅa's expansion, they are also Bhagavān. And those who are very, very powerful, like Lord Śiva, Lord Brahmā, Nārada and many other devotees and sages, they are also sometimes addressed as Bhagavān in the śāstra. But not ordinary men. Ordinary men cannot become Bhagavān. That is not possible. But everyone can become exalted devotee. Just like Nārada Muni. In his previous birth he was a maidservant's son, not even born in the brāhmaṅa family. But by good association of devotees he became next birth Nārada Muni, the spiritual master of so many exalted devotees. Nārada Muni's name we hear in connection with Prahlāda Mahārāja, Dhruva Mahārāja and many other devotees. And so everyone has the potency, just like Nārada Muni. So it doesn't matter where you were born—Nārada Muni was born as a maidservant's son—but by good association... Satāṁ prasaṅgān mama vīrya-saṁvidaḥ. By good association, next life he became Nārada.

So the sat-saṅga is very important, association. Therefore we have named this "Kṛṣṅa conscious society." Anyone can join it. It doesn't matter what he is. And actually, it is... Practically we are doing. We are collecting, recruiting members from all parts of the world without any distinction. The distinction is there in the material platform. In the spiritual platform there is no such distinction. 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]]

Samaḥ sarveṣu bhūteṣu. That is the vision of the devotees. They see only the spirit soul, part and parcel of Kṛṣṅa. Their sympathy is for the spirit soul, that "Here is a spirit soul, and he is part and parcel of Kṛṣṅa. He is now bound up by this material bondage. Let me try to rescue him." Prahlāda Mahārāja said, śoce tato vimukha-cetasa, māyā-sukhāya bharam udvahato vimūḍhān [SB 7.9.43]. They have become foolish. They are thinking that in material bondage he will be happy. That is not possible. Therefore Vaiṣṅavas like Prahlāda Mahārāja and his followers, they very seriously think of these fallen conditioned souls and try to rescue them. And in this Kali-yuga it is very easy. As I have already explained, kaler doṣa-nidhe rājann asti hy eko mahān guṅaḥ: "In this Kali-yuga it is a ocean of fault. So many faults are there, one after another, one after another. But there is one benefit," doṣa-nidhe asti hy eko mahān guṅaḥ, "very great quality." What is that? Now, kīrtanād eva kṛṣṅasya mukta-saṅgaḥ paraṁ vrajet: "He hasn't got to do anything else. If he simply chants the Hare Kṛṣṅa mantra," kīrtanād eva kṛṣṅasya [SB 12.3.51],

[My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Kṛṣṅa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.]

"then he becomes free from this material bondage and goes back to home, back to Godhead." So our only request is to everyone present here to chant this mahā-mantra,

Hare Kṛṣṅa, Hare Kṛṣṅa, Kṛṣṅa Kṛṣṅa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Thank you very much. Chant.

Devotees: Jaya! [break] [end]