661216 - Lecture CC Madhya 20.172-244 - New York

Lectures by Date, 1966

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

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661214CC.NY - December 14, 1966

Prabhupāda:

ananta prakāśe kṛṣṇera nāhi mūrti-bheda

ākāra-varṇa-astra-bhede nāma-vibheda

(CC Madhya 20.172)

So Kṛṣṇa has innumerable expansions. So far potency of the Lord is concerned, in those expansions there is no difference of potency, but the different names are due to difference of manifestation. Sometimes the Lord is manifested with two hands, sometimes with four hands. And (in) the four hands there are different symbolic representation. So due to these different kinds of manifestation there are different names, but so far God's six potential opulences are concerned, they are always present in every form and manifestation. There is no difference.

vaibhava-prakāśa kṛṣṇera—śrī-balarāma

varṇa-mātra-bheda, saba—kṛṣṇera samāna

(CC Madhya 20.174)

Balarāma. Balarāma is considered to be the elder brother of Kṛṣṇa. When Kṛṣṇa was present, Balarāma became His elder brother. When Rāma was there, this Balarāma represented Himself as His younger brother, Lakṣmaṇa. So Balarāma is the first manifestation of His personal expansion.

vaibhava-prakāśa yaiche devakī-tanuja

dvibhuja-svarūpa kabhu, kabhu haya caturbhuja

(CC Madhya 20.175)

Vaibhava-prakāśa, vaibhava manifestation . . . the example is given: just like when Kṛṣṇa was born, He was not exactly born from the womb of His mother. So He appeared first of all with four hands. Then, when the mother prayed . . . she could know that Kṛṣṇa has come. She prayed for become an ordinary child, and at once He became two-handed. This is called vaibhava-prakāśa manifestation.

Ye-kāle dvibhuja, nāma—vaibhava-prakāśa

(CC Madhya 20.176)

When He is two-handed, it is called vaibhava-prakāśa, and when He is four-handed, it is called prābhava-vaibhava.

svarūpera gopa-veśa, gopa-abhimāna

vāsudevera kṣatriya-veśa, 'āmi-kṣatriya'-jñāna

(CC Madhya 20.177)

In His original personality, sometimes He represents Himself as the son of Nanda Mahārāja, the cowherds man, and sometimes He represents Himself as the son of Vasudeva, the kṣatriya king.

saundarya, aiśvarya, mādhurya, vaidagdhya-vilāsa

vrajendra-nandane ihā adhika ullāsa

(CC Madhya 20.178)

Aiśvarya, the opulence, six kinds of opulence of which mādhurya, I mean to say, His relationship with His devotees in conjugal love . . . that is very much prominent in Vṛndāvana.

govindera mādhurī dekhi' vāsudevera kṣobha

se mādhuri āsvādite upajaya lobha

(CC Madhya 20.179)

The beauty, beauty of Kṛṣṇa, is fully manifested in Vṛndāvana. A sixteen-years boy and playing flute, the beauty was so attractive that even Vāsudeva Himself became attracted by the beauty.

sei vapu bhinnābhāse kichu bhinnākāra

bhāvāveśākṛti-bhede 'tad-ekātma' nāma tāṅra

(CC Madhya 20.183)

Now, that original feature of Lord Kṛṣṇa, when there is a little difference, that is called tad-ekātma.

tad-ekātma-rūpe 'vilāsa', 'svāṁśa'—dui bheda

vilāsa, svāṁśera bhede vividha vibheda

(CC Madhya 20.184)

That tad-ekātma, almost the same, that is also divided into two: svāṁśa and vibhinnāṁśa.

prābhava-vaibhava-bhede vilāsa—dvidhākāra

vilāsera vilāsa-bheda—ananta prakāra

(CC Madhya 20.185)

prābhava-vilāsa—vāsudeva, saṅkarṣaṇa

pradyumna, aniruddha—mukhya cāri-jana

(CC Madhya 20.186)

Now, the prābhava manifestation, four, They are called Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna. These four names are there.

vraje gope-bhāva rāmera, pure kṣatriya-bhāvana

varṇa-veśa-bheda, tāte 'vilāsa' tāṅra nāma

(CC Madhya 20.187)

vaibhava-prakāśe āra prābhava-vilāse

eka-i mūrtye baladeva bhāva-bhede bhāse

(CC Madhya 20.188)

These are all technical terms. You just go on hearing. But if you want to have them minutely studied, then you have to take a note from this book. And of course, it is necessary, but gradually, when you are conversant with the features of Lord, these things will come automatically. Just let us hear how many forms are there, prābhava-vilāsa, and their technical names.

Now, these prābhava-vilāsa forms, four-handed, They are also divided into different names according to the different months. Just like your calendar month is called January, February, March, April, May, June, and in India the calendar months are named as Vaiśākha, Jyaiṣṭha, Āṣāḍha, Śrāvaṇa, Bhādra, Āśvina, similarly, according to the Vaiṣṇava smṛti, there are the spiritual . . . these names, calendar months, they are according to the situation of the sun. Similarly, in the spiritual world the twelve months are named according to the different features of the Lord. And they are described here.

cakrādi-dhāraṇa-bhede nāma-bheda saba

vāsudevera mūrti—keśava, nārāyaṇa, mādhava

(CC Madhya 20.195)

Vāsudeva . . . according to the symbolic representation of the hands, They are differently named. Vāsudeva is divided into three: Keśava, Nārāyaṇa, Mādhava. Similarly, Saṅkarṣaṇa is divided into three: Govinda, Viṣṇu, Śrī Madhusūdana. Similarly, Pradyumna is divided into three: Trivikrama, Vāmana, Śrīdhara. Similarly, Aniruddha is divided into three: Hṛṣīkeśa, Padmanābha, Dāmodara. So all these, three into four, twelve, They are named in different months.

Mārga-śīrṣe keśava. Mārga-śīrṣe means October. In the month of October He is known as Keśava. Then November—not exactly November—October, November. November, Keśava; and December, Nārāyaṇa. And then January, Mādhava. Then Govinda. Just take twelve names. Govinda, then Viṣṇu, then Madhusūdana, then Trivikrama, then Vāmana, then Śrīdhara, then Hṛṣīkeśa, then Padmanābha, then Dāmodara.

Similarly, we have got dvādaśa tilaka. The same names are there. Lalāṭe keśavaṁ dhyāyet. When dvādaśa tilakas are made, these twelve names are remembered. Lalāṭe keśavaṁ nārāyaṇam athodare (Padma Purāṇa, Uttara Khaṇḍa).

Nārāyaṇa on the belly. Then vakṣaḥ-sthale, then here, then here, then here, then here. In this way, twelve names there are. In this way . . . of course, these are very technical. It may be not very interesting, but there are similar names of Kṛṣṇa, in Vāsudeva, Saṅkarṣaṇa—and how they are divided, it is an artistic . . .

The Vāsudeva name, the four hands . . . how you can distinguish? The four hands you will find everywhere, and the symbolic representation in the hand, that lotus flower, club, and the wheel and the conchshell. Now, according to the different position of these four symbolic representation, the name are different. Just like Vāsudeva. Vāsudeva, He takes the club in the first right hand and then the conchshell in the second right hand, and then left, the upper left hand, wheel, and the lower left hand, lotus flower. Similarly, Saṅkarṣaṇa, there is change.

So different change . . . Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Keśava, Nārāyaṇa, Śrī Mādhava, Govinda, Viṣṇu-mūrti, Madhusūdana, Trivikrama, Śrī Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, Dāmodara, Puruṣottama, Śrī Acyuta. Śrī Acyuta. Acyutānanda. Śrī Acyuta, Śrī Nṛsiṁha, Śrī Janārdana, Śrī Hari, Śrī Kṛṣṇa, Adhokṣaja, Upendra, Hayaśīrṣa. In this way there are different names. How many names we can remember? He is unlimited. His names are unlimited. His expansions are unlimited.

So if you want to take details of His names and expansion, they are mentioned in the scriptures. You can have it. But it is very difficult to remember them. But let us understand that His expansions are unlimited, and unlimited expansions of God, particular names, they are mentioned in the scriptures.

svayam bhagavān', āra 'līlā-purusottama

ei dui nāma dhare vrajendra-nandana

(CC Madhya 20.240)

Now Kṛṣṇa's two particular names are Bhagavān, the Supreme Personality of Godhead, and Puruṣottama. In the Bhagavad-gītā, in the Eighth Chapter, you will understand what is Puruṣottama. Puruṣa, puruṣa means enjoyer; uttama means the highest. So Paramātmā and Puruṣottama are discussions are in the Eighth Chapter of the Bhagavad-gītā.

purīra āvaraṇa-rūpe purīra nava-deśe

nava-vyūha-rūpe nava-mūrti parakāśe

(CC Madhya 20.241)

prakāśa-vilāsera ei kailuṅ vivaraṇa

svāṁśera bheda ebe śuna, sanātana

(CC Madhya 20.243)

Now the description of prakāśa manifestation and vilāsa manifestation are described in this way; now, His plenary portions, how they are named.

saṅkarṣaṇa, matsyādika—dui bheda tāṅra

saṅkarṣaṇa—puruṣāvatāra līlāvatāra āra

(CC Madhya 20.244)

Saṅkarṣaṇa and incarnation . . . Saṅkarṣaṇa, from Saṅkarṣaṇa, there are three expansion. They are called Viṣṇu—Mahā-Viṣṇu . . . Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣirodakaśāyī Viṣṇu—from Saṅkarṣaṇa. Mahā-Viṣṇu . . . when the material world is created, the Mahā-Viṣṇu expansion is there. From Mahā-Viṣṇu, all these universes are generated. And from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu is expanded. This Garbhodakaśāyī Viṣṇu enters into each universe, and then, in each universe, from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu is expanded.

That Kṣīrodakaśāyī Viṣṇu has a planet within this universe near the polestar. And from that Kṣīrodakaśāyī Viṣṇu, the expansion Paramātmā is distributed in everyone's heart.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe arjuna tiṣṭhati

(BG 18.61).

That Viṣṇu-mūrti is expanded from the Kṣīrodakaśāyī Viṣṇu within this material world. The Garbhodakaśāyī Viṣṇu is also within this material universe. And both, all these Viṣṇu-mūrti . . . one Viṣṇu-mūrti is the Mahā-Viṣṇu.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

(Bs 5.48)

From Maha-Viṣṇu, all these universes are being generated, niśyaika-kāla, when He, Mahā-Viṣṇu, is lying in the Causal Ocean, and from His breathing all these universes are being generated. Then they expand, and then Mahā-Viṣṇu enters in each universe as Kṣīrodakaśāyī Viṣṇu.

And Kṣīrodakaśāyī Viṣṇu . . . these pictures are there. You have seen. And from Kṣīrodakaśāyī Viṣṇu . . . from Garbhodakaśāyī Viṣṇu there is expansion of Kṣīrodakaśāyī Viṣṇu. From Kṣīrodakaśāyī Viṣṇu the Paramātmā, or the expansion of Supersoul in every living entity, that is expanded.

Then His incarnation. The incarnation, that is also innumerable. Principally the incarnations are avatāra haya kṛṣṇa ṣaḍ-vidha prakāra. Generally, the incarnations are divided into six divisions. What are they? Puruṣāvatāra eka, first puruṣāvatāra; second, līlāvatāra; third, guṇāvatāra; and fourth, manvantarāvatāra; and fifth, yugāvatāra; and sixth, śaktyāveśāvatāra. This is very important. This is very important. There are incarnations, six kinds of incarnations. This may be noted.

First, puruṣāvatāra. Purusāvatāra, these Viṣṇus, three Viṣṇu—Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu—They are called puruṣāvatāra. Then līlāvatāra. God sometimes manifests Himself as incarnation of fish, incarnation of hog, incarnation of lion, incarnation of Rāma. Rāma is also puruṣāvatāra, yes, I mean to say, līlāvatāra, Rāma. So līlāvatāra, then guṇāvatāra. Gunāvatāra is according to the modes of this material nature there are three guṇāvatāras. So first, Himself, Viṣṇu; and the second, Brahmā. Brahmā is also guṇāvatāra, incarnation of the quality.

There are three qualities in the material world. Brahmā is the incarnation of the passion, mode of passion, and Viṣṇu is the incarnation of the mode of goodness, and Śiva, Lord Śiva, is the incarnation of the mode of ignorance. So all these three avatāras, although they are different manifestation of God, still, in the scriptures this is recommended that if anyone wants to get out of this material entanglement, then he has to worship these incarnation in the modes of goodness, Viṣṇu-avatāra. That is . . . these things are described in the Śrīmad-Bhāgavatam.

So one may say that, "If three of them are incarnation of the Supreme, why particularly to Viṣṇu? Why not Lord Śiva and why not Brahmā?" That is described in the Bhāgavata. Just like I require fire. So fire, the fire, there is. Just like wood is produced from the earth, and fire is produced from the wood, similarly, although it, production, the source of production, is the same, but still, I require fire. I cannot have fire from the earth or from the, just tree. I have to take the wood, fuel. This example is there. Although the source is one, still, unless I get fire, my purpose will not be served.

Similarly, this Viṣṇu and Śiva and Brahmā . . . from, I mean to say, gross earth the wood is produced like tree, and from tree we take wood, and from wood there is fire. So when we get fire, then we can serve our purpose. Similarly, although these three avatāras are there in the material world, we have to take shelter of the viṣṇu-avatāra, goodness. So far spiritual progress, one has to be situated on the modes of goodness first.

Therefore we require to be Brāhmins, qualified Brāhmins, then Vaiṣṇava. Brahma jānāti iti brāhmaṇaḥ. Brāhmin does not mean caste. Brāhmin means one who knows the Supreme Brahman. He is Brāhmin. And then, after being Brāhmin, then you have to transcend that position and put yourself in the pure goodness.

This material goodness is contaminated. Sometimes goodness is affected by ignorance and passion in the material . . . so when you are transcendental to this material goodness, that stage is called Vāsudeva stage. And Vāsudeva stage, that means God realization.

So there are three incarnation of guṇāvatāra, then manvantarāvatāra. Manvantarāvatāra means . . . there is seventy-one yugas. One yuga means about 4,300,000's of years. 4,300,000's of years, that makes a complete yuga. Such seventy-one yuga is the duration of a Manu. That is called Man . . . and each Manu is also an incarnation, manvantarāvatāra. And such Manu takes place, fourteen Manus take place, during one day of Brahma. So manvantarāvatāra.

Then yuga avatāra. Yuga avatāra . . . in each yuga, during that 4,300,000's of years, there are yuga avatāra. They are the incarnation. They come. They are called yugāvatāras. And then there is śaktyāveśa-avatāra. Śaktyāveśa-avatāra, they are counted just like Lord Buddha, Jesus Christ. They are counted amongst the śaktyāveśāvatāras. They are also incarnation of śaktyāveśāvatāra, powerful. In this way the Supreme Lord manifests all over the universes. There are innumerable universes, and some of His incarnation are working always.

So God's kingdom is not vacant. Just like we are thinking that except this earthly planet, all planets are vacant. Somebody is suggesting it is a lump of ashes. Just like they are thinking of this moon planet—a lump of dust. I cannot, of course, think like that. How dust can remain in a lump and how so much illumination come out from the dust? But they are putting the theory that the moon planet is a lump of dust. So let them do. But from the scripture we understand that there are innumerable universes, and each and every universe is full with innumerable planets, and each planet is full with innumerable living entities, and God's incarnation is working somewhere, other, to reclaim these conditioned souls.

Thank you very much. (end)