Guest guest Posted January 24, 2006 Report Share Posted January 24, 2006 Hare Krishna and all glories to Srila Prabhupada! In reading through ISKCON literature, it is evident that there are 3 Vishnus - Maha Vishnu (Karanadokashayi Vishnu), Garbhodakashayi Vishnu and Ksiridokashayi Vishnu. Is there Vedic evidence to support this and these names? thanks! Haribol Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 25, 2006 Report Share Posted January 25, 2006 first canto of Srimad Bhagavatam.. im trying to use my memory its 2am here and my brain hurts lol.....i think it is only the second or third chapter. its right near the beginning anyhow. There a fully detailed explaniation is given of the parusha and following that, the other expansions of the Lord are given. im sure someone cn tell you which chapter... Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 31, 2006 Report Share Posted January 31, 2006 Can we know in which vedic work, does the concept of the three vishnu's described. Prabhupada describes them in his purports, but apart from his own, is there an independent vedic work which ascribes to the three vishnu's. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 5, 2006 Report Share Posted February 5, 2006 there is no vedic evidence. there is only one Vishnu. Period. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 5, 2006 Report Share Posted February 5, 2006 i find it highly doubtful that "there is no vedic evidence...it is just an iskcon fabrication"! There is lots of vedic evidence regarding the three purushes, who we regard as being the 3 Vishnus. Now exactly where the 3 purushes are equated with the 3 Vishnus, I am not sure. Haribol! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 5, 2006 Report Share Posted February 5, 2006 Expanded. all acharas accepted this, Expansions of Krishna. In Krishna-lila, Krisha expanded as Vishu 4 handed form, so He could play part of cow-herds boys and cows, the Vraja-vasi had more love for thier own sons because of it. Chapter Three Krsna Is the Source of All Incarnations TEXT 1 TEXT suta uvaca jagrhe paurusam rupam bhagavan mahad-adibhih sambhutam sodasa-kalam adau loka-sisrksaya SYNONYMS sutah uvaca--Suta said; jagrhe--accepted; paurusam--plenary portion as the purusa incarnation; rupam--form; bhagavan--the Personality of Godhead; mahat-adibhih--with the ingredients of the material world; sambhutam--thus there was the creation of; sodasa-kalam--sixteen primary principles; adau--in the beginning; loka--the universes; sisrksaya--on the intention of creating. TRANSLATION Suta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe. PURPORT The Bhagavad-gita states that the Personality of Godhead Sri Krsna maintains these material universes by extending His plenary expansions. So this purusa form is the confirmation of the same principle. The original Personality of Godhead Vasudeva, or Lord Krsna, who is famous as the son of King Vasudeva or King Nanda, is full with all opulences, all potencies, all fame, all beauty, all knowledge and all renunciation. Part of His opulences are manifested as impersonal Brahman, and part of His opulences are manifested as Paramatma. This purusa feature of the same Personality of Godhead Sri Krsna is the original Paramatma manifestation of the Lord. There are three purusa features in the material creation, and this form, who is known as the Karanodakasayi Visnu, is the first of the three. The others are known as the Garbhodakasayi Visnu and the Ksirodakasayi Visnu, which we shall know one after another. The innumerable universes are generated from the skin holes of this Karanodakasayi Visnu, and in each one of the universes the Lord enters as Garbhodakasayi Visnu. In the Bhagavad-gita it is also mentioned that the material world is created at certain intervals and then again destroyed. This creation and destruction is done by the supreme will because of the conditioned souls, or the nitya-baddha living beings. The nitya-baddha, or the eternally conditioned souls, have the sense of individuality or ahankara, which dictates them sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living beings are predominated enjoyers. But the eternally conditioned souls, forgetful of this constitutional position, have strong aspirations to enjoy. The chance to enjoy matter is given to the conditioned souls in the material world, and side by side they are given the chance to understand their real constitutional position. Those fortunate living entities who catch the truth and surrender unto the lotus feet of Vasudeva after many, many births in the material world join the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After this, such fortunate living entities need not come again within the occasional material creation. But those who cannot catch the constitutional truth are again merged into the mahat-tattva at the time of the annihilation of the material creation. When the creation is again set up, this mahat-tattva is again let loose. This mahat-tattva contains all the ingredients of the material manifestations, including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts, namely the five gross material elements and the eleven working instruments or senses. It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the vast, unlimited spiritual sky, and the part which is thus covered by the mahat-tattva is called the material sky. This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes are collectively produced by the Karanodakasayi Visnu, called also the Maha-Visnu, who simply throws His glance to impregnate the material sky. Quote Link to comment Share on other sites More sharing options...
Pankaja_Dasa Posted February 5, 2006 Report Share Posted February 5, 2006 Bg.8.22: The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him. all-prevading. Bg.11.47: O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form. Vishnu. SB.2.6.42: TEXT adyo 'vatarah purusah parasya kalah svabhavah sad-asan-manas ca dravyam vikaro guna indriyani virat svarat sthasnu carisnu bhumnah SYNONYMS adyah--first; avatarah--incarnation; purusah--Karanarnavasayi Visnu; parasya--of the Lord; kalah--time; svabhavah--space; sat--result; asat--cause; manah--mind; ca--also; dravyam--elements; vikarah--material ego; gunah--modes of nature; indriyani--senses; virat--the complete whole body; svarat--Garbhodakasayi Visnu; sthasnu--immovable; carisnu--movable; bhumnah--of the Supreme Lord. Karanarnavasayi Visnu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and nonmoving. purusah--Karanarnavasayi Visnu Eh thy can't be al the same can they? Try to little intelligent next time.. ! Karana and Garbo are not concocted words, they appear many times in Vedabase. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 5, 2006 Report Share Posted February 5, 2006 Krishna's first incarnation is as the three purusa-avataras, namely the Maha Vishnu or Kashirodakshayee avatara, Garbodakshayee avatara and Kashirodakshayee avatara. This is confirmed in the Sasvata-tantra. In the Siddhartha-samhitā there is a description of the twenty-four forms of Vishnu, named differently in terms of the different symbolic representations in the four hands. When describing the different positions of paraphernalia in the hands of Vishnu murti, the counting should begin first with the lower right hand, then to the upper right hand, next to the upper left hand and, lastly, to the lower left hand. In this way club, conch shell, and wheel and lotus flower represent Vasudeva. Club, conch shell, lotus flower and wheel represent Samkarshan. Similarly, wheel, conch shell, and club and lotus flower represent Pradyumna. Wheel, club, and conch shell and lotus flower represent Aniruddha. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 5, 2006 Report Share Posted February 5, 2006 IT is like UPDAING info or LAWS. ALL OTHer DEITIES That existed before were NOT discarded, but merely put in back room of your brain. WHen LORD KRSNA appeared back in 6,428BCE, the concept of ONE DEITY worship was created or formed to cut down the conflicts and try to really teach people about all VEDAS, etc. BUT, things did not turn out the WAY they predicted at all. People who were ignorant pulled in different directions. THe point that they made was to allow FREEDOM TO WORSHIP WHOEVER THEY THOUGHT WAS IMPORTANT TO themselves. I agree w that. It is called "DEMOCRACY" in west. Hindus realized that a long time ago. Hinduism means "HIND SIGHT DOCTRINES" only. THe persians and greeks were shocked to find out later in 350BCE that the Sanatana Dharma which existed in Mesopotemia to INDUS To KANYAKUMARI was still existing when they invaded INDIA as "ARAYAS". ARAYAS" means invaders. IT is mentioned in Atharva Veda. RIG Veda was the last Vedas to be written down. In the translations, you need to look at things "UPSIDE DOWN", as it was set up in a way to confuse people deliberately so that they would not connect all events and figure out who or when did these things occur etc. For example, The origin of Christianity is there in RIG VEDIC times. more later. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 16, 2006 Report Share Posted February 16, 2006 Please note that Srila Prabhupada never invents things in his purports, he gives quotations from other scriptures that mention the subject as well. This is the same technique Srila Rupa Goswami uses in his writings....substansiates a point with quotes from other scriptures. "Material nature is called prakrti, or the energy of the Lord in His different purusa incarnations (expansions) as described in the Satvata-tantra: visnos tu trini rupani purusakhyany atho viduh ekam tu mahatah srastr dvitiyam tv anda-samsthitam trtiyam sarva-bhuta-stham tani jnatva vimucyate "For material creation, Lord Krsna's plenary expansion assumes three Visnus. The first one, Maha-Visnu, creates the total material energy, known as the mahat-tattva. The second, Garbhodakasayi Visnu, enters into all the universes to create diversities in each of them. The third, Ksirodakasayi Visnu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramatma. He is present even within the atoms. Anyone who knows these three Visnus can be liberated from material entanglement." Bg 7.4 Quote Link to comment Share on other sites More sharing options...
gHari Posted February 16, 2006 Report Share Posted February 16, 2006 I remember it like it was yesterday. Here Visnujana and Srila Prabhupada discuss the whole matter:<blockquote>SrImad-BhAgavatam 1.3.1-3 -- San Francisco, March 28, 1968 680328SB.SF Reading from SrIla PrabhupAda's First Published BhAgavatam, Brought from India <a href=http://www.prabhupadavani.org/Bhagavatam/SBaudio/SB065.MP3>CLICK TO LISTEN TO CONVERSATION</a> PrabhupAda: You read from the third chapter. [break] Upendra: ...concerning "Description of Incarnations of Godhead." Translation: "SUta said, In the beginning of the creation the Lord first of all expanded Himself in the universal form of puruSa incarnation primarily with all the ingredients of material creation. And thus at first there was the creation of the sixteen principles of material action. This was on the intention of creating the material universe." Purport. "As it is said in the Bhagavad-gItA that the Personality of Godhead SrI KRSNa maintains this material universes by extending His part of plenary expansions, so this puruSa Form is the confirmation of the same principle. The Original Personality of Godhead VAsudeva or Lord KRSNa who is famous as the son of King Vasudeva or King Nanda, the very same Personality of Godhead is full with all opulences, all potencies, all fames, all beauties, all knowledge and all renunciations. Part of His opulences is manifested as impersonal Brahman and part of His opulences is manifested as ParamAtmA. This puruSa feature of the same Personality of Godhead SrI KRSNa is the original ParamAtmA manifestation of the Lord. There are three puruSa features in the matter of material creation and this form who is known as the KAraNodakazAyI ViSNu is the first of the three. The others are known as the GarbhodakazAyI ViSNu and the KSIrodakazAyI ViSNu which we shall know one after another." PrabhupAda: These ViSNu, KAraNodakazAyI, GarbhodakazAyI, and KSIrodakazAyI, these are little technical. Try to understand. Now this universe, which you find just like a big ball, there are innumerable universes like this, and they are floating in water. That water is called Causal Ocean. So that Causal Ocean there is, I mean to say, completely in the whole ocean, big gigantic body is lying down there. That is known as KAraNodakazAyI ViSNu. The ViSNu in that gigantic form is sleeping within the water of that Causal Ocean, and by His inhaling and exhaling, breathing, there are bubbles. And those bubbles are manifested as universes. This is stated in Brahma-saMhitA: yasyaika-nizvasita-kAlam athAvalambya jIvanti loma-vilajA jagad-aNDa-nAthAH [bs. 5.48]. That breathing, exhaling and inhaling... Just like we also do that. So we have inherited that exhaling-inhaling, from that ViSNu. So how these brahmANDas or universes, each of them has a predominate deity? He is called BrahmA. BrahmANDa, the master of this brahmANDa is called BrahmA. The duration of this BrahmA, duration of life, is only the inhaling and exhaling period of MahA-ViSNu. When He's exhaling, all the brahmANDas are coming in existence. And when He's inhaling, they're all vanquished. This process is going on. And the Supreme Person who is doing this, I mean to say, creation and dissolution, He is called MahA-ViSNu. ViSNur mahAn sa iha yasya kalA-vizeSo govindam Adi-puruSaM tam ahaM bhajAmi **. So the reference is in the Brahma-saMhitA that that MahA-ViSNu is also part and parcel of Govinda, KRSNa. Just try to understand what is KRSNa. Then? Go on. Upendra: "The innumerable universes are generated from skinholes of this KAraNodakazAyI ViSNu, and in each one of the universes the Lord enters as GarbhodakazAyI ViSNu." PrabhupAda: Again, after creation of the universes, He enters each and every universe. This universe is filled with water, half. What you are seeing, that is half only. And half is filled with water. In that water ViSNu again lying, expanding. This is ViSNu's power. He can expand in innumerable identities. That is also confirmed in the Brahma-saMhitA. Advaitam acyutam anAdim ananta-rUpam [bs 5.33]. Ananta means unlimited, and rUpa means forms. He's expanding in unlimited number of forms. We are also expansion of His form. These jIvas, the living entities... He is expanding in two ways, svAMza and vibhinnAMza. SvAMza means ViSNu. One extension, expansion, is just directly He Himself. And another expansion is separated from Him. That separated from Him we are. We living entities, we are also vibhinnAMza. We are also part and parcel, but we are separated. Therefore we haven't got the full potency of God. We have got potencies of God. The six potencies, namely opulence, fame, strength, beauty, knowledge and renunciation, we have also got these in minute quantity. Whatever we see here, the richest man in the world, that is only minute particle of the richness of God. Because we are part and parcel, minute part and parcel. Therefore we have got all the opulences in minute form. Just like gold and a minute particle of gold. Chemically analyze the small particle of gold has got all the composition as the original big gold. A drop of sea water... Chemically, a drop of sea water has got all the composition as the big sea water. Similarly, we have got all the qualities of God, but in minute quantity. That is the difference between God and ourselves. Or in other words, you can study God also by studying yourself. Whatever propensities you have got, that is also there in God.Everything. Otherwise wherefrom it comes? Because I am part and parcel, if I have got all these propensities, naturally, in full and without any inebriety, those things are present in God. Take for example our love, what you call love. Of course, it is perverted reflection of love. Several times I've repeated. In this material world there is nothing like love. It is only, everything perverted reflection of love. Just like you have got affection for children. That is there also, but that is without any inebrieties. Here also the same man and woman, male and female, there is attraction between one another. Similarly there is also, RAdhA-KRSNa. But there is no inebriety. That is full and that is perfect. Here it is imperfect due to material contamination. So everything, whatever we have got, KRSNa has also got that thing. But in KRSNa it is in perfection; in us, in our conditional state of life, it is imperfect. So if we dovetail ourselves with KRSNa, then our..., all these propensities become perfect. The same example as I have given repeatedly, that a car is running at seventy-mile speed, a cyclist catches the car, he also runs in seventy-miles speed, although the cycle hasn't got such speed. Similarly, although we are minute particle of God, if we dovetail ourselves with the consciousness of God, or KRSNa consciousness, then we become equally spirit. This is the technique. Go on. Upendra: "In the Bhagavad-gItA this is also mentioned that the material world is created at certain intervals and then again it is destroyed. This creation and destruction is done by the Supreme will on account of the conditioned souls or the nitya-baddha living beings." PrabhupAda: Nitya-baddha. This word is also technical. Nitya-baddha means ever-conditioned. There are nitya-muktas. Nitya-mukta means ever-liberated. In the spiritual world, there are also innumerable living entities. The... This material world is only one-fourth manifestation of KRSNa's energy, God's energy. And the three-fourths energy is manifested in the spiritual world. So we can just imagine that in one-fourth manifestation of energy of the Lord, we are so many living entities which is impossible to count. Now you can imagine how many more living entities are there. But here we are conditioned and they are liberated. Those who are conditioned, they are called nitya-baddha, ever-conditioned. Nitya-baddha means we do not know when our, this conditional stage has begun. It is impossible to trace out the history. But we are conditioned. There is no doubt about it. Conditioned means no freedom. No freedom. As spirit soul we are free. Sarva-ga, we can go everywhere, anywhere. Even those who get some mystic powers by perfection of yoga practice, they can also exhibit some powers. So why? As we become free from material conditions, our original freedom comes. So one of the qualification of the spirit soul is sarva-ga. Sarva-ga means he can go anywhere and everywhere. But because we are conditional stage, we are trying so much to go to the moon planet, we cannot go. But NArada, because he is free, he has got full spiritual body, he can go anywhere he likes. Go on. Upendra: "The nitya-baddha or the eternally conditioned souls have the sense of individuality or ahaGkAra which dictates them for sense enjoyment which they are unable to have constitutionally. The Lord is the only enjoyer and all others are enjoyed. The living beings are predominated enjoyer. But the eternally conditioned souls forgetful of this constitutional position have strong aspiration for enjoying. This chance of enjoying the matter is given to the conditioned souls in the material world and side by side they are given the chance of understanding the real constitutional position. Those fortunate living entities who catch up the truth and surrender unto the Lotus feet of VAsudeva after many many births in the material world, become one of the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After..." PrabhupAda: We can also become one of them, eternally liberated. But we are not admitted in the spiritual kingdom unless we have given up this false sense of lording it over the material nature. Here, the conditioned souls, everyone is trying to become the lord, imitating. Everyone is trying. But there is clash. You are trying to become lord, I am trying to become lord. Therefore there is clash. And in the spiritual world the Lord is one and there is no competition of lording it over. Therefore in the spiritual world everything is unconditioned, freedom. Yes, go on. Upendra: "After this such fortunate living entities have no more to come within the occasional material creation. But those who can not catch up the constitutional truth are again kept merged into the mahat-tattva at the time of annihilation of the material creation. When the creation is again set up this mahat-tattva is again let loose and this mahat-tattva contains all the ingredients of material manifestations including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts namely the five gross material elements and the eleven working instruments or senses." PrabhupAda: Five elements means the sky, air, then fire, water, and earth. And five senses acquiring knowledge, just like eyes, ear, tongue, smelling. We are acquiring knowledge by these... And working five senses, hands, legs, the genital, and in this way there are five working senses and five knowledge acquiring senses, and mind is the center. Therefore eleven. Eleven plus five elements equal to sixteen. Go on. Upendra: "It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all round and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the that vast unlimited spiritual sky and the part which is thus covered by the mahat-tattva is called the material sky." PrabhupAda: This is also very important. The sky is one. Just like we can experience the sky, and suppose the sky on San Francisco is overcast with cloud. We say that then we are covered in cloud. Practically this San Francisco sky is only a fragmental portion of the whole sky. Similarly, the real sky is that spiritual sky, paravyoma. When that paravyoma partially is clouded with mahat-tattva, that is called material world. This is the position of material world. Material world is also existing in the spiritual world, but it is covered and in a fragmental segment. Yes. Upendra: "This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes collectively is produced by the KAraNArNavazAyI ViSNu called also the MahA-ViSNu who simply throws His glance only to impregnate the material sky to manifest." Text 2. Translation: "Another plenary part of the puruSa is lying down within the water of the universe from the navel lake of His body which has sprouted the lotus stem (which is the body of the universe) and on the top, from the lotus flower BrahmA the master of all engineers of the universe, is generated." Purport: "The First puruSa is the KAraNodakazAyI ViSNu. From the skinholes of Him innumerable universes have sprung up. In each and every one of them the puruSa enters as the GarbhodakazAyI ViSNu. He is lying in half portion of the universe full with water of His body. And from the navel of GarbhodakazAyI ViSNu has sprung up the stem of the lotus flower the birth place of BrahmA who is the father of all living beings and the master of all the demigod engineers engaged in the matter of perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary system and the earthly planets are situated in the middle. Upwards there are other better planetary systems and the topmost system is called Brahmaloka or the Satyaloka. Downwards the earthly planetary system there are seven downwards planetary systems domiciled by the asuras and similar other most materialistic living beings. From this GarbhodakazAyI ViSNu there is expansion of the KSIrodakazAyI ViSNu who is the collective ParamAtmA of all living beings. He is called Hari and from Him all incarnations within the universe are expanded." PrabhupAda: Yes. This GarbhodakazAyI ViSNu is the father of BrahmA who has created all these innumerable planets. And in one of the planets there is KSIrodakazAyI ViSNu. In that planet the ocean is of milk. There are different kinds of ocean, as we get information from Vedic literature. As we have got here the ocean of water, similarly there is ocean of milk, there is ocean of oil, there is... Just like you have got oil within earth, similarly in those planets there are oil ocean, milk ocean. So there is one planet within this universe which has got ocean of milk. And in that milk ocean there is another ViSNu, who is called KSIrodakazAyI ViSNu. KSIra means milk and udaka means water. Go on. Upendra: "Therefore, the conclusion is that the puruSa-avatAra is manifested in three features namely first the KAraNodakazAyI who creates aggregate material ingredients in the mahat-tattva, second the GarbhodakazAyI Who enters in each and every universe and third the KSIrodakazAyI ViSNu Who is the ParamAtmA of every material object organic or inorganic." PrabhupAda: This KSIrodakazAyI ViSNu is in everyone's heart. He is also sitting with me in the heart. I, as spirit soul, I am sitting there, and KSIrodakazAyI ViSNu as ParamAtmA, as guiding Supersoul, He is also sitting in the same position. One is... It is stated in the UpaniSad that two birds are sitting in one tree. One bird is eating the fruit and the other bird is simply witnessing. So KSIrodakazAyI ViSNu as ParamAtmA, He is witnessing the activities of the individual soul. And according to the activities of the individual soul, He is getting the necessary result. He is witness. In the Bhagavad-gItA also it is confirmed, anumantA and upadraSTA. UpadraSTA means witness. Suppose you are doing something. I have nothing to do with your activities, but I can see..., I am seeing what you are doing. So He is upadraSTA. And anumantA. AnumantA means the individual soul cannot do anything without the sanction of the Supersoul. Either you may do something good or bad, but it has to be taken sanction from the Supersoul. Just like there is a English version, that "Not a grass moves without the sanction of God." So without sanction of God, we cannot do anything. You may say that when we do something bad, why God gives us sanction? God does not give us sanction, but we force Him to give us sanction. Therefore He gives us sanction. Otherwise, He does not give sanction. But because we want to do it persistently, so God gives us sanction: "All right. You can do it. And you have to enjoy or suffer the result." Therefore in the Bhagavad-gItA, the last instruction is that sarva-dharmAn parityajya mAm ekaM zaraNaM vraja: [bg. 18.66] "Don't try to do according to your whims. You just surrender unto Me. Abide by Me. Then I shall give you all protection. But if you want to do according to your own whims, and if you do not hear Me, what can I do? You do that and enjoy the result." Suppose a foolish boy is trying to touch fire. Father says, "Don't do it." In spite of that, if the foolish boy does it, his hand is burned. So father is not responsible. He says, "Don't do it." But the child does it out of ignorance and suffers. Similarly the sanction of God is there as we persist on it. "I want this. I want this." As a child sometimes cries and the mother is obliged to sanction, similarly, God is very kind. If we persist on doing something, He gives us sanction. But the result you have to suffer or enjoy. Go on. Upendra: "One who knows these plenary features of the Personality of Godhead knows also Him (Godhead) properly and thus the knower becomes freed from the material conditions of birth, death, old age and diseases as it is confirmed in the Bhagavad-gItA. In this zloka the subject matter of MahA-ViSNu is summarized. The MahA-ViSNu lies down in some part of the spiritual sky by His own free will and thus He does lie on the ocean of kAraNa from where He glances over His material nature and the mahat-tattva is at once created. Thus electrified by the power of the Lord the material nature creates at once innumerable universes just like in due course a tree is decorated with innumerable grown up fruits all at a time. The seed of the tree is sown by the cultivator and the tree or creeper in due course becomes manifested with so many fruits. Nothing can take place without a cause. The kAraNa ocean is therefore called the Causal Ocean. KAraNa means causal. We should not foolishly accept the theory of creation by the atheist without any cause. The description of such atheists is given in the Bhagavad-gItA. The atheist does not believe in the creator neither he can give any good explanation of the theory of creation. Material nature has no power to create..." PrabhupAda: The atheist class of men, they do not agree to accept that this material world is created by God. They give some reason of their own way of thinking, and most of the arguments are "perhaps like this, perhaps like this, perhaps like this." What is this nonsense, "perhaps"? Is that science? "Perhaps"? So they have no sufficient reason that there is no creator. In everything, we find there is a creator. Anything you take. Take for example this table. There is a creator. Somebody has manufactured it. Or this microphone, somebody has created it. Anything you take, you have to find out some creator. And such a vast, gigantic thing, going on so nicely and punctually... The sun is rising punctually, the moon is rising punctually, the fortnight is going on, the season is coming punctually--everything. Why there should be no creator or no superintendent? That answer is there in the Bhagavad-gItA. MayAdhyakSeNa prakRtiH sUyate sa-carAcaram [bg. 9.10]. "Under My superintendence." So if you accept this, then the whole problem is solved. But if we don't accept it, then we have to speculate. But we never to come to the right conclusion, how this creation began. That is not possible to understand by such way. Go on. Upendra: "Material nature has no power to create without the power of the puruSa as much as a prakRti or woman cannot produce any child without the connection of a puruSa. The puruSa impregnates and the prakRti delivers. We should not expect milk from the fleshy bags in the neck of the goat although they look like breastly nipples. Similarly we should not expect any creative power from the material ingredients. We must believe in the power of the puruSa who impregnates the prakRti or nature. And because the Lord wished for lying down in meditation the material energy created innumerable universes also at once and in each of them the Lord lay Himself down, and thus all the planets and the different paraphernalia was created at once by the will of the Lord. The Lord has unlimited potencies and as such He can perform as He likes in perfect planning although personally He has nothing to do and no body is greater or equal to Him." PrabhupAda: In the Bible also it is said, "God said ‘Let there be creation,' and there was creation." That means God is the origin of creation. Yes. Go on. Upendra: "That is the verdict of Veda." Text 3. Translation: "It is conceived that all the universal planetary system are situated on the extensive bodily features of the puruSa but He has nothing to do with the created material ingredients." PrabhupAda: This is universal form of the Lord, virAT-puruSa. Here is also. This is more or less imaginary. But virAT-puruSa... Just like Arjuna was shown the virAT-puruSa, universal form. That is not eternal. That was causal or temporary; for the time being it was shown to Arjuna. Upendra: "His body is eternally in spiritual existence par excellence." Purport: "The conception of virAD-rUpa or vizva-rUpa of the Supreme Absolute Truth is specially meant for the neophyte materialist who can hardly think of the transcendental form of the personality of Godhead. To them a form means something of this material world and as such an opposite conception of the absolute is necessary for them in the beginning to concentrate their mind in the power extension of the Lord. As stated above the Lord extends His potency in the form of mahat-tattva which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense but at the same time the mahat-tattva is different also from the Lord. Therefore the potency of the Lord and the Lord are non-different. The conception of the virAD-rUpa specially for impersonalist is thus non different from the eternal Form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva and it is stressed here that the eternal Form of the Lord..." PrabhupAda: Just like in the Bible it is said "God said, ‘Let there be creation.' " That means before the creation, before this material creation, God was there. And the material... There was nothing material. Therefore, God's body cannot be material, because He existed before the creation of matter. So before creation of matter, there was nothing like matter, though God was there. Therefore conclusion is that God has no material body. He spoke, "Let there be creation.He spoke" means He's a person; otherwise how He can speak? But His personality is not material, because when He spoke there was no material creation. Therefore the persons with less intelligence, they cannot understand that God's body is not matter. They think that anything has got a body is matter; but that is not the case. The real thing is that God has got body, but not material body. And it is confirmed in the Brahma-saMhitA that IzvaraH paramaH kRSNaH sac-cid-Ananda-vigrahaH [bs. 5.1]. His body is eternal, full of bliss and full of knowledge. Just opposite. You have got this body which is neither eternal, nor full of bliss, nor full of knowledge. This body is full of ignorance and full of miseries and temporary. Therefore God hasn't got a body like this. When in the Vedic literature it is said that God has no body, that does not mean that He has no body. He has no body like this body, material body. ApAni-pAdo javana gRhIta. The Vedic literature says like this, that God has no leg, no hand. Therefore the impersonalists take advantage of it. "Oh, here it is stated God has no legs, no hands." But the next line is, javana gRhIta: "He can accept everything which you offer Him in devotion." Now how He can accept? If He has no hand, how He can accept things from us? That means He hasn't got a hand like us. His hand is different. Therefore even though He is situated in the spiritual world, which is far, far away from us, still, He says in the Bhagavad-gItA, it is said, patraM puSpaM phalaM toyaM yo me bhaktyA prayacchati tad ahaM bhakty-upahRtam aznAmi prayatAtmanaH KRSNa says that "A little flower or little water or a little leaf, whatever My devotee offers Me in love and devotion, I accept it." And tad ahaM bhakty-upahRtam. "And because he has brought it with great devotion, therefore I eat." Tad ahaM bhakty-upahRtam aznAmi. AznAmi means "I eat." Now you can say, "All right, I'll offer these fruits and flower to God, but it is the same. It is remaining. How He is eating?" But His eating is not like my eating, because He hasn't got a body like this. This body is material. If you bring me a plate of fruits, this body immediately swallows it. But He has got spiritual body. He eats... Simply as soon as He knows that you have offered it in devotion, He eats immediately. So these are, I mean to say, technical of understanding, and we can know it from Vedic literatures. Just like in the Vedas it is said, pUrNasya pUrNam AdAya pUrNam evAvaziSyate. We cannot imagine. PUrNam means full. If you take full from the full, still the balance is full. That is the spiritual calculation. Just like if you have got hundred dollars and I take hundred dollars from you. Still, you have got hundred dollars. This is beyond material conception. Here, one minus one equal to zero, and in the spiritual world, one minus one equal to one. Here one plus one equal to two. And in the spiritual world one plus one equal to one. So these things are very subtle. As we make progress in spiritual understanding... Just like how KRSNa can eat from such a distant place? No. KRSNa is everywhere. He's within you. So His eating process is different, because His body is spiritual. PUrNasya pUrNam AdAya. He can take the whole thing; still, one minus one equal to one. Still, the... PUrNasya pUrNam AdAya pUrNam evAvaziSyate. What is your question? ViSNujana: I was going to ask if the rose-colored light that we see around the food when it's being offered up... PrabhupAda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that? Upendra: "...the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality without any touch of the mahat-tattva." Text number 4. PrabhupAda: That's all right. Now what is your question? ViSNujana: We offered food up one time to KRSNa. PrabhupAda: Some fruit? ViSNujana: Yes, fruit, to KRSNa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats? PrabhupAda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gItA He says that "I eat." AznAmi. AznAmi means "I eat." (end) </blockquote> From Srila Prabhupada's purport to SrI DazAvatAra Stotra:<blockquote>Then varAha-avatAra. One demon, HiraNya, HiraNyakazipu and HiraNyAkSa. So he'll, by his demonic activities will throw the Earth on the Garbho Sea. There is a sea within this universe. Half of the globe is filled up with Garbhosamudra, on which GarbhodakazAyI ViSNu is there, and from Him a lotus stem comes out wherein BrahmA takes birth. So all the planets are hanging as different stems of this original stem coming out from the abdomen of GarbhodakazAyI ViSNu. So one demon of the name HiraNyAkSa, he will put this Earth within this water, and at that time, the Lord will come out in the incarnation of VarAha. The VarAha incarnation came as a small insect from the nose of BrahmA, and when he put it on his hand, He began to increase. In this way He assumed a very gigantic body, and with His tusk, He picked up the Earth from within the water of Garbho ocean. That is called kezava-dhRta-varAha-rUpa. </blockquote> Quote Link to comment Share on other sites More sharing options...
gHari Posted February 16, 2006 Report Share Posted February 16, 2006 From the intro to the Adi-lila in the Sri Caitanya-caritamrta:<blockquote>After offering respects to Lord Caitanya, KRSNadAsa KavirAja begins offering them to Lord NityAnanda in the seventh verse of the Caitanya-caritAmRta. The author explains that Lord NityAnanda is BalarAma, who is the origin of MahA-ViSNu. KRSNa's first expansion is BalarAma, a portion of whom is manifested as SaGkarSaNa, who then expands as Pradyumna. In this way so many expansions take place. Although there are many expansions, Lord SrI KRSNa is the origin, as confirmed in the Brahma-saMhitA. He is like the original candle, from which many thousands and millions of candles are lit. Although any number of candles can be lit, the original candle still retains its identity as the origin. In this way KRSNa expands Himself into so many forms, and all these expansions are called viSNu-tattva. ViSNu is a large light, and we are small lights, but all are expansions of KRSNa. When it is necessary to create the material universes, ViSNu expands Himself as MahA-ViSNu. MahA-ViSNu lies down in the Causal Ocean and breathes all the universes from His nostrils. Thus from MahA-ViSNu and the Causal Ocean spring all the universes, and all these universes, including ours, float in the Causal Ocean. In this regard there is the story of VAmana, who, when He took three steps, stuck His foot through the covering of this universe. Water from the Causal Ocean flowed through the hole that His foot made, and it is said that that water became the river Ganges. Therefore the Ganges is accepted as the most sacred water of ViSNu and is worshiped by all Hindus, from the Himalayas down to the Bay of Bengal. MahA-ViSNu is actually an expansion of BalarAma, who is KRSNa's first expansion and, in the VRndAvana pastimes, His brother.</blockquote> Starting at Sri Caitanya-caritamrita Adi 2.49, Lord Brahma speaks:<blockquote>kAraNAbdhi-garbhodaka-kSIrodaka-zAyI mAyA-dvAre sRSTi kare, tAte saba mAyI kAraNa-abdhi--KAraNodakazAyI ViSNu; garbha-udaka--GarbhodakazAyI ViSNu; kSIra-udaka-zAyI--KSIrodakazAyI ViSNu; mAyA-dvAre--with the material energy; sRSTi--creation; kare--They do; tAte--therefore; saba--all; mAyI--connected with mAyA. "The KAraNodakazAyI, GarbhodakazAyI and KSIrodakazAyI forms of NArAyaNa all create in cooperation with the material energy. In this way They are attached to mAyA. sei tina jala-zAyI sarva-antaryAmI brahmANDa-vRndera AtmA ye puruSa-nAmI sei--these; tina--three; jala-zAyI--lying in the water; sarva--of all; antaH yAmI--the Supersoul; brahma-aNDa--of universes; vRndera--of the multitude; AtmA--Supersoul; ye--who; puruSa--puruSa; nAmI--named. "These three ViSNus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first puruSa. hiraNya-garbhera AtmA garbhodaka-zAyI vyaSTi-jIva-antaryAmI kSIrodaka-zAyI hiraNya-garbhera--of the total of the living entities; AtmA--the Supersoul; garbha-udaka-zAyI--GarbhodakazAyI ViSNu; vyaSTi--the individual; jIva--of the living entity; antaH-yAmI--Supersoul; kSIra-udaka-zAyI--KSIrodakazAyI ViSNu. "GarbhodakazAyI ViSNu is the Supersoul of the aggregate of living entities, and KSIrodakazAyI ViSNu is the Supersoul of each individual living being. e sabhAra darzanete Ache mAyA-gandha turIya kRSNera nAhi mAyAra sambandha e--this; sabhAra--of the assembly; darzanete--in seeing; Ache--there is; mAyA-gandha--connection with mAyA; turIya--the fourth; kRSNera--of Lord KRSNa; nAhi--there is not; mAyAra--of the material energy; sambandha--connection. "Superficially we see that these puruSas have a relationship with mAyA, but above them, in the fourth dimension, is Lord KRSNa, who has no contact with the material energy. PURPORT The three puruSas--KAraNodakazAyI ViSNu, GarbhodakazAyI ViSNu and KSIrodakazAyI ViSNu--all have a relationship with the material energy, called mAyA, because through mAyA They create the material cosmos. These three puruSas, who lie on the KAraNa, Garbha and KSIra oceans respectively, are the Supersoul of everything that be: KAraNodakazAyI ViSNu is the Supersoul of the collective universes, GarbhodakazAyI ViSNu is the Supersoul of the collective living beings, and KSIrodakazAyI ViSNu is the Supersoul of all individual living entities. Because all of Them are somehow attracted to the affairs of the material energy, They can be said to have some affection for mAyA. But the transcendental position of SrI KRSNa Himself is not even slightly tinged by mAyA. His transcendental state is called turIya, or the fourth-dimensional stage. virAD hiraNya-garbhaz ca kAraNaM cety upAdhayaH Izasya yat tribhir hInaM turIyaM tat pracakSate virAT--the virAT manifestation; hiraNya-garbhaH--the hiraNyagarbha manifestation; ca--and; kAraNam--the kAraNa manifestation; ca--and; iti--thus; upAdhayaH--particular designations; Izasya--of the Lord; yat--that which; tribhiH--these three; hInam--without; turIyam--the fourth; tat--that; pracakSate--is considered. "‘In the material world the Lord is designated as virAT, hiraNyagarbha and kAraNa. But beyond these three designations, the Lord is ultimately in the fourth dimension.' PURPORT VirAT (the phenomenal manifestation of the Supreme Whole), hiraNyagarbha (the numinous soul of everything), and kAraNa (the cause, or causal nature) are all but designations of the puruSas, who are responsible for material creation. The transcendental position surpasses these designations and is therefore called the position of the fourth dimension. This is a quotation from SrIdhara SvAmI's commentary on the Eleventh Canto, Fifteenth Chapter, verse 16, of SrImad-BhAgavatam. yadyapi tinera mAyA la-iyA vyavahAra tathApi tat-sparza nAhi, sabhe mAyA-pAra yadyapi--although; tinera--of these three; mAyA--the material energy; la-iyA--taking; vyavahAra--the dealings; tathApi--still; tat--of that; sparza--the touch; nAhi--there is not; sabhe--all of Them; mAyA-pAra--beyond the material energy. "Although these three features of the Lord deal directly with the material energy, none of Them are touched by it. They are all beyond illusion. etad Izanam Izasya prakRti-stho 'pi tad-guNaiH na yujyate sadAtma-sthair yathA buddhis tad-AzrayA etat--this; Izanam--opulence; Izasya--of the Supreme Lord; prakRti-sthaH--situated in the material nature; api--although; tat--of mAyA; guNaiH--by the qualities; na--not; yujyate--is affected; sadA--always; Atma-sthaiH--which are situated in His own energy; yathA--as also; buddhiH--the intelligence; tat--of Him; AzrayA--which has taken shelter. "‘This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.' PURPORT This text is from SrImad-BhAgavatam (1.11.38). Those who have taken shelter of the lotus feet of the Personality of Godhead do not identify with the material world, even while living in it. Pure devotees may deal with the three modes of material nature, but because of their transcendental intelligence in KRSNa consciousness, they are not influenced by the material qualities. The spell of material activities does not attract such devotees. Therefore, the Supreme Lord and His devotees acting under Him are always free from material contamination. </blockquote> From the introduction to CC Adi 5:<blockquote>The Glories Of Lord NityAnanda BalarAma This chapter is chiefly devoted to describing the essential nature and glories of SrI NityAnanda Prabhu. Lord SrI KRSNa is the absolute Personality of Godhead, and His first expansion in a form for pastimes is SrI BalarAma. Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called KRSNaloka. KRSNaloka, the abode of KRSNa, has three divisions, which are known as DvArakA, MathurA and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions--KRSNa, BalarAma, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms. In KRSNaloka is a transcendental place known as SvetadvIpa or VRndAvana. Below KRSNaloka in the spiritual sky are the VaikuNTha planets. On each VaikuNTha planet a four-handed NArAyaNa, expanded from the first quadruple manifestation, is present. The Personality of Godhead known as SrI BalarAma in KRSNaloka is the original SaGkarSaNa (attracting Deity), and from this SaGkarSaNa expands another SaGkarSaNa, called MahA-saGkarSaNa, who resides in one of the VaikuNTha planets. By His internal potency, MahA-saGkarSaNa maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present. Outside of the VaikuNTha planets is the impersonal manifestation of SrI KRSNa, which is known as Brahmaloka. On the other side of Brahmaloka is the spiritual kAraNa-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is MahA-ViSNu, the original puruSa expansion from SaGkarSaNa. MahA-ViSNu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements. As the source of the material elements, the material energy is known as pradhAna, and as the source of the manifestations of the material energy it is known as mAyA. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of MahA-ViSNu. Therefore the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of MahA-ViSNu over material nature produces that cosmic manifestation. MahA-ViSNu again enters every universe as the reservoir of all living entities, GarbhodakazAyI ViSNu. From GarbhodakazAyI ViSNu expands KSIrodakazAyI ViSNu, the Supersoul of every living entity. GarbhodakazAyI ViSNu also has His own VaikuNTha planet in every universe, where He lives as the Supersoul or supreme controller of the universe. GarbhodakazAyI ViSNu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, BrahmA. The imaginary universal form is a partial manifestation of GarbhodakazAyI ViSNu. On the VaikuNTha planet in every universe is an ocean of milk, and within that ocean is an island called SvetadvIpa, where Lord ViSNu lives. Therefore this chapter describes two SvetadvIpas--one in the abode of KRSNa and the other in the ocean of milk in every universe. The SvetadvIpa in the abode of KRSNa is identical with VRndAvana-dhAma, which is the place where KRSNa appears Himself to display His loving pastimes. In the SvetadvIpa within every universe is a SeSa form of Godhead who serves ViSNu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on. Lord Baladeva in KRSNaloka is NityAnanda Prabhu. Therefore NityAnanda Prabhu is the original SaGkarSaNa, and MahA-saGkarSaNa and His expansions as the puruSas in the universes are plenary expansions of NityAnanda Prabhu. In this chapter the author has described the history of his leaving home for a personal pilgrimage to VRndAvana and his achieving all success there. In this description it is revealed that the author's original paternal home and birthplace were in the district of Katwa, in the village of JhAmaTapura, which is near NaihATI. KRSNadAsa KavirAja's brother invited SrI MInaketana RAmadAsa, a great devotee of Lord NityAnanda, to his home, but a priest named GuNArNava Mizra did not receive him well, and KRSNadAsa KavirAja GosvAmI's brother, not recognizing the glories of Lord NityAnanda, also took sides with the priest. Therefore RAmadAsa became sorry, broke his flute and went away. This was a great disaster for the brother of KRSNadAsa KavirAja GosvAmI. But on that very night Lord NityAnanda Prabhu Himself graced KRSNadAsa KavirAja GosvAmI in a dream and ordered him to leave on the next day for VRndAvana.</blockquote> From Krsna Book:<blockquote>In the Vedic mantras, there is a particular type of prayer called PuruSa-sUkta. Generally, the demigods offer their obeisances unto ViSNu, the Supreme Personality of Godhead, by chanting the PuruSa-sUkta. It is understood herein that the predominating deity of every planet can see the supreme lord of this universe, BrahmA, whenever there is some disturbance on his planet. And BrahmA can approach the Supreme Lord ViSNu, not by seeing Him directly but by standing on the shore of the ocean of milk. There is a planet within this universe called SvetadvIpa, and on that planet there is an ocean of milk. It is understood from various Vedic scriptures that just as there is the ocean of salt water on this planet, there are various kinds of oceans on other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and somewhere an ocean of liquor and many other types of oceans. PuruSa-sUkta is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, KSIrodakazAyI ViSNu. Because He is lying on the ocean of milk, He is called KSIrodakazAyI ViSNu. He is the Supreme Personality of Godhead, through whom all the incarnations within this universe appear. After all the demigods offered the PuruSa-sUkta prayer to the Supreme Personality of Godhead, they apparently heard no response. Then Lord BrahmA personally sat in meditation, and there was a message-transmission from Lord ViSNu to BrahmA. BrahmA then broadcast the message to the demigods. That is the system of receiving Vedic knowledge. The Vedic knowledge is received first by BrahmA from the Supreme Personality of Godhead, through the medium of the heart. As stated in the beginning of SrImad-BhAgavatam, tene brahma hRdA ya Adi-kavaye: the transcendental knowledge of the Vedas was transmitted to Lord BrahmA through the heart. Here also, in the same way, only BrahmA could understand the message transmitted by Lord ViSNu, and he broadcast it to the demigods for their immediate action. The message was this: The Supreme Personality of Godhead would appear on the earth very soon, along with His supreme powerful potencies, and as long as He remained on the earth planet to execute His mission of annihilating the demons and establishing the devotees, the demigods should also remain there to assist Him. They should all immediately take birth in the family of the Yadu dynasty, wherein the Lord would also appear in due course of time. The Supreme Personality of Godhead Himself, KRSNa, would personally appear as the son of Vasudeva. Before His appearance, all the demigods, along with their wives, should appear in different pious families in the world just to assist the Lord in executing His mission. The exact word used here is tat-priyArtham, which means the demigods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod. The demigods were further informed that the plenary portion of Lord KRSNa, Ananta, who is maintaining the universal planets by extending His millions of hoods, would also appear on earth before Lord KRSNa's appearance. They were also informed that the external potency of ViSNu (MAyA), with whom all the conditioned souls are enamored, would also appear by the order of the Supreme Lord, just to execute His purpose. See full story at http://vedabase.net/sb/10/1/20 </blockquote> From the purport to Srimad-Bhagavatam 11.3.43:<blockquote>In the PuruSa-sUkta (Rg Veda, maNDala 10, sUkta 90, mantra 9) it is stated, tasmAd yajJAt sarva-huta RcaH sAmAni jajJjire/ chandAMsi jajJjire tasmAt: "From Him, YajJa, came all sacrificial offerings, hymns of invocation and songs of praise. All the mantras of the Vedas come from the Lord." </blockquote> Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2006 Report Share Posted February 17, 2006 "I remember it like it was yesterday" kindly do tell, how is it that you remember the incident so well? Quote Link to comment Share on other sites More sharing options...
gHari Posted February 17, 2006 Report Share Posted February 17, 2006 Have you not heard? I am that very same Visnujana Swami who was speaking with His Divine Grace on the clip. Quote Link to comment Share on other sites More sharing options...
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