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~~Title: Cc. Madhya 20.156-163 — December 11, 1966, New York~~
~~bc: December 11, 1966, New York~~
====== Śrī Caitanya-caritāmṛta, Madhya-līlā 20.156–163 ======
---- dataentry spoken ----
id_hidden : 661211cc.ny
listtype_hidden : Cc. Madhya 20.156–163
listdate_hidden : 1966-12-11
showdate_hidden : 2021-12-11
listplace_hidden : New York
Type_spoken : Śrī Caitanya-caritāmṛta
Date_spoken : December 11
Year_spoken : 1966
Place_spoken : New York
Length_hidden : 00:00
Title_hidden : Śrī Caitanya-caritāmṛta, Madhya-līlā 20.156–163 [Partial Recording]
----
<audio>
{{https://prabhupada.nyc3.cdn.digitaloceanspaces.com/spoken/1966/661211cc.ny.mp3|Cc. Madhya 20.156-163 — December 11, 1966, New York}}
</audio>
**Prabhupāda:**
> ete cāṁśa-kalāḥ puṁsaḥ
> kṛṣṇas tu bhagavān svayam
> indrāri-vyākulaṁ lokaṁ
> mṛḍayanti yuge yuge
> [[books:sb:1:3:28|[SB 1.3.28]]]
> jñāna, yoga, bhakti---tina sādhanera vaśe
> brahma, ātmā, bhagavān-trividha prakāśe
So the Absolute Truth is manifested according to the vision of the seer. The Absolute Truth is one without second, but according to the capacity of the seer, the Absolute Truth is manifested either as Brahman, impersonal Brahman, or localized Paramātmā, or the Supreme Personality of Godhead. So this point we have discussed.
So Lord Caitanya is giving one evidence from //Śrīmad-Bhāgavatam://
> vadanti tat tattva-vidas
> tattvaṁ yaj jñānam advayam
> brahmeti paramātmeti
> bhagavān iti śabdyate
> [[books:sb:1:2:11|[SB 1.2.11]]]
In the //Śrīmad-Bhāgavatam// it is said that "The Absolute Truth is one, without any duality. He is simply named in different ways." And what are the different names? "Brahman, Paramātmā and Bhagavān."
> brahma-aṅga-kānti tāṅra, nirviśeṣa prakāśe
> sūrya yena carma-cakṣe jyotirmaya bhāse
Lord Caitanya says that "The conception of Brahman is that it is the rays of the body of Kṛṣṇa. Just like the sunshine is the rays of the body of the sun disc, similarly," //brahma-aṅga-kānti tāṅra nirviśeṣa prakāśe.// And in that //brahma-jyotir,// or rays, there is no variegatedness. Just like if you all of a sudden see to the sun, you don't find any variegatedness in the sky. It appears just like only dazzling effulgence. But when the sunlight is not there, we can see millions and millions of stars in the firmament. So in the //Upaniṣad// also, it is prayed that "My Lord, You kindly move this curtain of glaring effulgence so that I can actually see You."
So one who is dazzled by this glaring effulgence of the rays of Kṛṣṇa, they can realize the Supreme Lord or the Supreme Absolute Truth as impersonal. //Sūrya yena carma-cakṣe jyotirmaya bhāse. Carma-cakṣe,// with our present eyes, defective... All our senses are defective. We are very much proud of our eyes. I want to see personally. But we do not know that with these eyes or any sense, they are all defective. They are not perfect. Just like in the glare of the sunshine, oh, we see nothing. We see sometimes darkness. So we cannot believe these eyes or senses. We have to take information of perfect knowledge from the authorities. That is the Vedic way. So those who want to see God or the Supreme Absolute Truth by the agency of their imperfect senses, they say that God is impersonal. They're imperfect. That is a realization of the imperfect senses. Perfectly, the perfectly vision, perfect vision of the Supreme Lord is a person. Just like nobody can enter into the sun disc. They can say from distant place, "Oh, there is nothing. It is simply fire." But from scripture we understand, "No, that is a planet." And as in this planet we have got so many variegatedness, similarly, in that planet also, there are... In every planet. There is no reason to disbelieve that in, in the, in other planets there is no life, there is no variegatedness. No. According to Vedic literature, it is not acceptable. Each and every planet, there is variegatedness as we find in this planet. The difference is that in some of the planets earthly matter is prominent, some of the planets fiery elements are prominent. So in the sun, sun planet, fiery elements is very prominent. There the living entities and everything, they are made of fire.
So He's giving another evidence from //Brahma-saṁhitā://
> yasya prabhā prabhavato jagad-aṇḍa-koṭi-
> koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
> tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
> [Bs. 5.40]
"I worship the primeval Lord, Govinda, whose bodily effulgence is //brahma-jyotir.//" The //brahma-jyotir,// that is nothing but His bodily effulgence. And in that //brahma-jyotir... Yasya prabhā prabhavato jagad-aṇḍa-koṭi// [Bs. 5.40]. Or that //brahma-jyotir// being manifested, there are innumerable planets and universes. There are. The same example: just like in the sun, sunshine, there are innumerable planets, so similarly, in the original shine, Kṛṣṇa shine---this is sunshine; the original shine is Kṛṣṇa shining---in that effulgence there are innumerable Vaikuṇṭha planets, spiritual planets. //Ekāṁśena sthito jagat// [[books:bg:10:42|[Bg. 10.42]]]. In the //Bhagavad-gītā,// you'll find, all these planetary manifestations is situated in one fourth of His effulgence. Three fourths of the manifestation are in the spiritual sky. //Tad brahma niṣkalam anantam aśeṣa-bhūtam. Aśeṣa-bhūtam.// It is so much extended that nobody can calculate how far. We cannot calculate even the sunshine, how far it is extended, and what to speak of that original effulgence. So our knowledge is always imperfect. We cannot study even millions and millionth part of the opulence of the Supreme Lord. So it is futile to deny God because we cannot calculate His potencies and expansion of potencies.
> paramātmā yeṅho, teṅho kṛṣṇera eka aṁśa
> ātmāra 'ātmā' haya kṛṣṇa sarva-avataṁsa
Now, this localized aspect, Paramātmā, in individual soul, living, He's called Paramātmā. So that Paramātmā, Supersoul, is also a part representation. The, the body of Kṛṣṇa is //sac-cid-ānanda vigraha// [Bs. 5.1]. //Sac, cid, ānanda//---three, three spiritual divisions. Not division actually. They are one. But for our understanding we analyze in that way, //sac, cid, ānanda. Sat. Sat// means eternity. So Brahman realization, impersonal Brahman realization, is realization of eternity; Paramātmā realization means eternity and knowledge; and Bhagavān realization means full realization: eternity, knowledge and bliss. Simple eternal realization is without factual knowledge and without bliss---impersonal. The impersonalists, they cannot enjoy the transcendental bliss. They simply stay as eternal. That's all. //Śānta-rasa.// It is called //śānta-rasa,// peaceful //śānta-rasa.// There is no exchange. And further development is //dāsya-rasa.// And further development is //sākhya-rasa.// And further development is //vātsalya-rasa.// And further, ultimate development is //mādhurya-rasa.// So in the spiritual atmosphere there are different degrees of realization. So this Brahman realization is the first step, and the Paramātmā realization is the second step, and Bhagavān realization, the Supreme Personality of Godhead, that is the ultimate stage.
He's giving some evidences from //Śrīmad-Bhāgavatam// and //Bhagavad-gītā// also:
> kṛṣṇam enam avehi tvam
> ātmānam akhilātmanām
> jagad-dhitāya so'py atra
> dehīvābhāti māyayā
Now, in //Śrīmad-Bhāgavatam// some advanced devotee is indicating Kṛṣṇa, //kṛṣṇam enam avehi:// "This Kṛṣṇa..." When Kṛṣṇa was present in person, many persons studied Him in a different way, but one of them, who is pure devotee, he is describing about Kṛṣṇa that //enam,// "This Kṛṣṇa, this Kṛṣṇa," //kṛṣṇam enam avehi,// "you should try to understand." What is that? //Tvam ātmānam akhilātmanām. Ātmānam akhilātmanām. Ātmā// means the self, or soul. So we individual souls, we are part and parcel, fragmental part and parcel of the Supreme. Therefore Kṛṣṇa is to be understood as the source of all individual selves. //Akhilātmā. Akhila// means all. Then //jagad-dhitāya:// "Now, He has come, He has descended out of His causeless mercy," //jagad-dhitāya,// "for the benefit of this world, this planet." //Dehīva ābhāti.// Just like He appears ordinary person. //Ābhāti māyayā. Māyā.// This //māyā// is not illusion. This //māyā// means by His internal potency. By His internal potency, He can appear just like us, but He's not like us. He's the Supreme Personality of Godhead.
Then,
> atha vā bahunaitena
> kiṁ jñātena tavārjuna
> viṣṭabhyāham idaṁ kṛtsnam
> ekāṁśena sthito jagat
> [[books:bg:10:42|[Bg. 10.42]]]
Now the Lord says, Kṛṣṇa says, when Arjuna asked Him, "Kṛṣṇa, will You describe something about Your different potencies, by which You are working in this material world?" Then Kṛṣṇa describes so many things. Out of that one verse is that //atha vā bahunaitena kiṁ jñātena tavārjuna:// "My dear Arjuna, I have described in nutshell many of My potencies in displaying this manifested world, but you can understand one thing, that by one part, by manifestation of one of My part, I am..., I have entered all the universe and all the hearts of living entities." Just like by one reflection of the sun, if you put millions of pots with water, by one of the potencies of the sun, you'll find the sun is represented in every pot. During noontime, by one of the potencies of the sun, you can feel, five thousand miles away, the sun is just over your head. So, as it is possible even for a material object, so this Kṛṣṇa, the supreme spiritual form, He has got many potencies which we cannot calculate. In the Vedic literature it is said: //parāsya śaktir vividhaiva śrūyate...// [[books:cc:madhya:13:65#id4|[Cc. Madhya 13.65, purport]]]. [end]