Śrīmad-Bhāgavatam 3.26.45

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [devotees repeat] [leads chanting of verse, etc.]

karambha-pūti-saurabhya- śāntogrāmlādibhiḥ pṛthak dravyāvayava-vaiṣamyād gandha eko vibhidyate [SB 3.26.45]

[break] [02:24]

"Odor, although one, becomes many—as mixed, offensive, fragrant, mild, strong, acidic and so on—according to the proportions of associated substances."

Prabhupāda:

karambha-pūti-saurabhya- śāntogrāmlādibhiḥ pṛthak dravyāvayava-vai...? What is that? vaiṣamyād gandha eko vibhidyate. [SB 3.26.45]

In the previous verse the gandha, from gandha, from smell, fragrance or smell, ghrāṅas tu gandhagaḥ [SB 3.26.44]. So in the smelling power, nostril, they perceive different varieties. Variety is there. Although the thing is one, one Kṛṣṅa, but even in His material energy, He is perceived in varieties of things. That is the purpose of this Sāṅkhya philosophy, how one has become many, ekaṁ bahu syām.

So intelligence is to know the one as well as the varieties. Advaitam acyutam anādim ananta-rūpam 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.]

The Māyāvādī philosophers, they simply take one side, oneness. Ekaṁ brahma dvitīyaṁ nāsti. That is fact. Dvitī... There is no dvitīya. Dvitīyābhiniveśa means māyā. Everywhere, Kṛṣṅa is there. Aṅḍāntara-stha-paramāṅu-cayāntara-stham [Bs 5.35].

[He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.]

The materialistic scientists, they take the ultimate cause of this material world: the atom. Now this atomic theory, paramāṅu. Paramāṅu. You have seen the paramāṅu. In your room, if there is a hole and sunshine is coming through that hole, you will find in that sunshine, sunrays, there are millions of small particles. That is called paramāṅu. Aṅu, paramāṅu. So then there is aṅu also, smaller than that. Six aṅus combined together becomes a paramāṅu. So the paramāṅuvāda... I forget the ṛṣi's name who propounded the philosophy of paramāṅuvāda, that the material creation is combination of these atomic particles, paramāṅuvāda. But now the scientists, they are studying the paramāṅu, atom, also. They are finding still subtle elements. They say "proton" and "electron," like that, still finer. In this way you cannot go ultimately to the finest material being. And even if you go, still, there is no solution. You will find something else within it working.

So that something else, ultimately if we can realize, that is Kṛṣṅa. Aṅḍāntara-stha-paramāṅu-cayāntara-stham [Bs 5.35]. Kṛṣṅa is there even within the paramāṅu, electrons, protons. There is; He is there. Aṅor aṅīyān mahato mahīyān [Kaṭha Upaniṣad 1.2.20].

[Greater than the greatest, smaller than the smallest.]

Kṛṣṅa showed Arjuna the virāḍ-rūpa, the gigantic universal form. So one side He is universally represented, virāḍ-rūpa. And in another side He is within the aṅu paramāṅu, smaller than the aṅu, smaller than the paramāṅu. Aṅor aṅīyān mahato mahīyān. That is Kṛṣṅa. Mahīyān. But these are all material forms. In the Bhagavad-gītā, you will find in the Eleventh Chapter, Arjuna is requesting to come to His original form. So he was very much threatened, or frightened, and he requested, "This form is very much unbearable to see. Please come to Your original form." So Kṛṣṅa first of all came to His form, four-handed Viṣṅu form; then again He came into His two-handed Kṛṣṅa form, and that is the ultimate, real form of Kṛṣṅa.

Kṛṣṅa has got many forms. Every form is Kṛṣṅa's form. That's a fact. 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.]

Some of the forms are personal, some of the forms are of His potencies, śakti, but all forms belong to Kṛṣṅa. So some of them are material forms, and whatever differentiation of forms we see in the material world, they are all Kṛṣṅa's form. But in the spiritual world there are also many forms—just like Kṛṣṅa, Balarāma, then Vāsudeva, Saṅkarṣaṅa, Aniruddha, Pradyumna, Nārāyaṅa, and the puruṣa-avatāra. There are many. And there are innumerable planets also. In each and every planet there is one form. And when incarnation comes, one of the forms from Vaikuṅṭha, They come as incarnation. So, many forms are called svāṁśa. In the Varāha Purāṅa you will find the description of the forms: svāṁśa and vibhinnāṁśa. The forms exhibited in this material world as living being, they are vibhinnāṁśa. Bhinnā prakṛtir me aṣṭadhā. As there are separated energies, bhūmir āpo 'nalo vāyuḥ [Bg 7.4],

[Earth, water, fire, air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies.]

the five elements, material elements, mahā-bhūta, they are also forms of Kṛṣṅa. This big mountain, Himalayan mountain, that is also form of Kṛṣṅa. The big Pacific Ocean, Atlantic Ocean, that is also form of Kṛṣṅa. He says, bhūmir āpaḥ. Āpaḥ. Āpaḥ means water. So not only water in this planet, but there are millions and trillions of Pacific Ocean bigger than that in other planets. So, inconceivable. Therefore God is inconceivable, acintya. Acintya-guṅa. Acintya, inconceivable.

So in this way Kṛṣṅa is existing. Advaitam acyutam anādim ananta-rūpam 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.]

But the original form is Kṛṣṅa. Aham ādir hi devānām [Bg 10.2]. That is original form. That form is existing in Vṛndāvana. And other forms, they are distributed. Goloka eva nivasati. Actually, Kṛṣṅa is living in His original form in Goloka Vṛndāvana. This form, Kṛṣṅa, Rādhā-Kṛṣṅa, this is the form in Goloka Vṛndāvana. Veṅuṁ kvaṅantam aravinda-dalāyatākṣam [Bs 5.30].

[I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.]

In the spiritual world there is no such thing as killing the Kaṁsa, Hiraṅyakaśipu. That is in the material world. Kṛṣṅa is in twelve different varieties of taste: śānta, dāsya, sākhya, vātsalya, mādhurya, bhayānaka, bībhatsa, hāsya, the so many, twelve. In the Bhakti-rasāmṛta-sindhu it is..., Kṛṣṅa is worshiped there that akhila-rasāmṛta, akhila. There are many kinds of taste, and that taste are all combined together in Kṛṣṅa, akhila-rasāmṛta. In the Vedas it is said, raso vai saḥ. Rasa means mellow. So we have presented a little book, Kṛṣṅa Is the Reservoir of All Pleasure. Rasa means pleasure, taste, pleasing taste, rasa, or humor. Everyone has got different taste. So all the taste are there in Kṛṣṅa. Raso vai saḥ, labdhvānandī. Anyone who has tasted Kṛṣṅa, he gets real taste of pleasure, either in this rasa or that rasa.

Just like Bhīṣma. Bhīṣma was fighting with Kṛṣṅa. He had no business fighting with Kṛṣṅa, because He is charioteer. But sometimes the horses, the charioteer also killed by the opposing party. So when Arjuna was in a very dangerous position... Because Bhīṣma promised to Duryodhana. Duryodhana was criticizing his grandfather, that "You are not fighting wholeheartedly. Because your affection is there on the other side, your other grandsons, pañca-pāṅḍava, therefore you are not fighting with your full strength." So this is a great insult for the kṣatriya. So he promised to kill the five Pāṅḍavas next day. That was a challenge to Kṛṣṅa. So Kṛṣṅa promised that He will not fight in the battle, and Bhīṣma promised that "Unless Kṛṣṅa fights and protects His friend, Arjuna, he could not be saved. I will fight in that way." So he was fighting in that way, and Arjuna's chariot became broken into pieces, and he was in danger. And Kṛṣṅa could understand that "Bhīṣma wants Me to fight on account of Arjuna; otherwise he would not be saved."

So to please Bhīṣma—not that it was necessary to fight with Bhīṣma, but because Bhīṣma wanted that "Either Kṛṣṅa must fight or His friend Arjuna must die"—therefore Kṛṣṅa decided... Not to... He could save His friend Arjuna in any way. But in order to show Bhīṣma that "Yes, He is fighting. He has broken His promise..." He promised that He would not fight, but Bhīṣma promised that either He should fight or His friend would die. So therefore He prepared to fight. But superficially, He did not take His original disc. He took only one broken wheel of the chariot, and taking it, He was going to kill Bhīṣma just to show him, "You promised that I would fight, so now I have taken this fighting weapon. Now you can stop. Otherwise you will be killed." So he stopped. He could understand. But while Kṛṣṅa was coming to kill him with that broken piece of wheel, that was very pleasing to him, Bhīṣma. At that time Bhīṣma was piercing with sharpened arrow the body of Kṛṣṅa. So He was pleasing, He was feeling very pleasure, being pierced by the arrow of Bhīma [Bhīṣma]. So bhakti transaction... There are many kinds of bhakti transaction. And at the time of Bhīṣma's death he was thinking of Kṛṣṅa: in His fighting spirit He was coming to kill him. That is in Bhīṣma's prayer. There is in the Bhāgavata. He was not thinking of Kṛṣṅa with flute. He was thinking of Kṛṣṅa with the broken chariot wheel and was coming to kill him. That form was very pleasing to him. So we can reciprocate all kinds of rasas, humor, because He is the reservoir of all rasas. So this is the rasa of chivalry, the fighting spirit.

So everything is there. Janmādy asya yataḥ [SB 1.1.1]. The Absolute Truth is that where all varieties are there, variety. Although He is one, but still, varieties are there. Otherwise, wherefrom the varieties come? Everything, all varieties. You see in the material world how many varieties are there. You take one bunch of flower. You will find, if you study minutely, how many hundreds and thousands of varieties of thorns, varieties of twigs, and color, and everything is there, variety. How these varieties are coming? The Vedānta replies, "From the Absolute Truth, varieties." Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc Madhya 13.65, purport]. The Supreme Absolute Truth has got so many varieties of energies. For each and every variety, particular, finer craftsmanship, there is different energy. They are working. Just like we require to present some varieties, a specialist, so Kṛṣṅa Himself has got all the special varieties of energy, and they are working in such a nice way as svābhāvikī. He hasn't got to learn it. Svābhāvikī. Svābhāvikī jñāna-bala-kriyā ca [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.]

Jñāna, knowledge. Suppose if you want to paint something, you must have the knowledge of painting, jñāna. And strength and activity—everything.

So Kṛṣṅa, anything He is creator. Therefore He is perfect, all-opulent. Anything that requires to be created... You can create. We have got the creative energy. Because we are also part and parcel of Kṛṣṅa, the creative energy is there—but not in fullness. Kṛṣṅa's variety of energy, that is full of potency.

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñāna-vairāgyayoś caiva ṣaṅṅāṁ itī bhaga ganā [Viṣṅu Purāṅa 6.5.47]

[Full wealth, strength, fame, beauty, knowledge and renunciation—these are the six opulences of the Supreme Personality of Godhead.]

These are called bhaga, opulence. So the all the opulences... For creating a nice flower, that is being manufactured by Kṛṣṅa. With His brain the seed of the flower is a chemical composition so nicely made. Svābhāvikī jñāna, He knows. Naturally He knows how to make the seed perfect so that from the seed, by sowing in the soil, by watering, the whole varieties will come. Is there any scientist to put in a small seed all the chemicals, and it will come automatically a motorcar? No. That is not possible. That is not possible. You have to create every car. And Kṛṣṅa's energy is so perfect that she has created one male body and one female body, and innumerable cars are coming. This is car, described in the Bhagavad-gītā, this body. Yantra. Yantrārūḍhāni māyayā [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.]

This is yantra, but this yantra is coming by union of two yantras: one male yantra and female yantra. And millions of yantras are coming. Where is that capacity?

So one gentleman, he challenged me. He's atheistic class. He said, "What is Kṛṣṅa's intelligence? It is just like an watch. If you wind the watch, it goes and gives time. Similarly, it is just like a machine—the whole world is going on." That's all right. Still, you are lacking knowledge, because Kṛṣṅa hasn't got to prepare each and every watch. He has made two watches, male and female, and they are producing. That is Kṛṣṅa's intelligence. Therefore even if you supposed to be very intelligent, still, you are lacking intelligence. You cannot be as intelligent as Kṛṣṅa. There must be some less quantity. Just like Yaśodāmāyi wanted to bind Kṛṣṅa with ropes, and as soon as she was going to knot it, there was little difference.

So we may be very intelligent scientifically or mathematically or physically, biologically. That's all right. But when we compare with the intelligence of Kṛṣṅa, it is less by two cubits. It is less. That we should always understand. Mattaḥ parataraṁ nānyat [Bg 7.7].

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

We have to accept this, that we cannot excel the intelligence of Kṛṣṅa. That is not possible. I may show varieties of magic and declare myself Kṛṣṅa, or God, but still, you cannot show as perfectly magical arts as Kṛṣṅa is showing. That is not possible. If we understand this fact and realize it, then we can understand what is Kṛṣṅa, 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.]

We are part and parcel of Kṛṣṅa—there is little value like Kṛṣṅa—but we can never be equal with Kṛṣṅa. That is not possible. Asamordhva. Nobody can be equal with Kṛṣṅa; nobody can be greater than Kṛṣṅa. Everyone is lower than Kṛṣṅa. So this intelligence is real intelligence, and if we think that equal to Kṛṣṅa or greater than Kṛṣṅa, that is all māyā. Tribhir guṅamayair bhāvair mohitaṁ nābhijānāti mām ebhyaḥ param avyayam [Bg 7.13].

[Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me who am above the modes and inexhaustible.]

So this Kṛṣṅa consciousness movement is to know that no more greater than Kṛṣṅa. Nobody is greater than Kṛṣṅa. Nobody is equal to Kṛṣṅa. If we understand this much perfectly... We cannot understand perfectly, because that is not possible. Kṛṣṅa is unlimited. But as far as we have got our knowledge, if we understand this fact, that "I can never become equal with Kṛṣṅa; neither I can become greater than Kṛṣṅa. That is not possible. I will have to remain always subordinate to Kṛṣṅa," this is called mukti, liberation. We are entrapped in this material bondage by illusory understanding. So when we come to the right understanding, that "My position is always subordinate to Kṛṣṅa," that is called mukti. Anyone can become a mukta, liberated person, as soon as he agrees to this philosophy that he is always subordinate to Kṛṣṅa, or God; he is never equal to Him nor greater than Him. Asama-ūrdhva. And those who are thinking that they are equal with Kṛṣṅa, that is māyā. Māyā mohitaṁ nābhijānāti. They do not know their actual... But when he comes to the knowledge, 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 is required.

If you want to become mahātmā really, then you have to come to this point, to understand the..., originally, the Vāsudeva is the supreme cause of all causes. That is perfection of life. And our Kṛṣṅa consciousness movement is trying to teach this knowledge to the world, the best welfare activities. They are all in illusion. Some of them are thinking there is no Kṛṣṅa, and some of them are thinking, "If there is Kṛṣṅa"—Kṛṣṅa means God—"I am also God. I am equal." And some of them are thinking that "By meditation, by spiritual advancement, now I am greater than Kṛṣṅa." Yes. They are not, neither equal nor below, but they are thinking greater than Him: with the progress of time the human being is advancing in knowledge; so by their meditational power, they can become greater than Kṛṣṅa. So that is foolishness. That is not possible. This is also māyā. Just like māyā is acting in so many ways. Sometimes we are thinking, "There is no Kṛṣṅa, no God. We are, every one of us, are God." Similarly, to think of greater than Kṛṣṅa is another illusionary curtain of māyā. Māyā is not getting you out very easily. He will put so many impediments. Therefore bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg 7.19]: "After many, many births, when actually becomes wise, then he understands that 'I am nothing. Vāsudeva, Kṛṣṅa, He is everything.' " Vāsudevaḥ sarvam iti. Then that is not oneness; dual: "Vāsudeva, and I am." Vāsudevaḥ sarvam iti sa mahātmā.

So mahātmā and Vāsudeva, there are two. The mahātmā realizing Vāsudeva, and Vāsudeva is everywhere. And that is perfection of life. A person who realizes Vāsudeva in that way... Vāsudeva means everything lives on somebody. Vāsudeva. So Kṛṣṅa says, mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ [Bg 9.4]:

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

"Everything is resting on Me, but still, it appears that I am not there." This is illusory energy. Vāsudevaḥ sarvam iti [Bg 7.19], that's a fact. Vāsudeva is everywhere. Kṛṣṅa is everywhere. Simply we have to purify our senses to understand the presence of Vāsudeva. That is required. And that is possible if we increase our loving tendency to love Kṛṣṅa. 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.]

If we increase our loving propensity... That is already there, but now it is intervened by the māyā cloud. So we have to get out of the cloud. Then we will find 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.]

So that is called purificatory process.

So this purificatory process means this devotional service. 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.]

Vāsudeva reveals. You cannot... By your force, you cannot see Him. But He is pleased, sevonmukhe hi jihvādau, when you accept to serve Him by your tongue, beginning with tongue, kīrtanam. You glorify Kṛṣṅa. You taste Kṛṣṅa's prasādam with devotion and service. Then you realize Vāsudeva very easily. Ataḥ śrī-kṛṣṅa-nāmādi na bhaved grāhyam indriyaiḥ [Cc Madhya 17.136]. These blunt senses, they cannot realize. But when the senses are purified, hṛṣīkeṅa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc Madhya 19.170].

[Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.]

So this Kṛṣṅa consciousness movement is the process by which you can purify, sanctify your senses. And then, when your senses are engaged in Kṛṣṅa's service, beginning with the tongue, then your life becomes perfect.

Thank you very much.

Devotees: Jaya. [end]