So a yogi can give up this body and come to his original, spiritual body, and it is so small that you cannot keep yogi in prison. Anywhere. Because there is some hole, he'll get out. This is yogi. This is mystic power. What do they know about mystic power? Simply press the nose, that's all. This kind of yoga..., of course these are preliminary processes, dhyāna, dhāraṇā, prāṇāyāma. This prāṇāyāma requires to get the breathing from the opposite side... We have got experience. The two holes of the nostrils, one is blocked, one is open. So prāṇāyāma means to try to open the blocked side. That is called. So there are so many. But ultimate yoga means to get this power. That is yoga. So all these powers, they are simply fragmental. The yogis, they can attain. Although they can become, they are already smaller than the smallest.
Nostrils (Lect, Conv. and Letters)
Lectures
Bhagavad-gita As It Is Lectures
When you actually you have consciousness and you breathe, the abdomen moves. But Caitanya Mahāprabhu's abdomen was tested by Sarvabhauma Bhaṭṭācārya. It was also not moving. So he thought that "This sannyāsī might have died." But he again tried. He brought a little cotton swab and put before His nostril, and when he saw the swab, the fibers little moving, then he became hopeful, yes. So everything has got a different type of calculation, measurement. But so far the soul is concerned, it is said here, aprameyasya, there is no source of measurement. There is no source. Therefore, the so-called materialist science, they say there is no soul. No, there is soul. This is the proof there is soul.
We have got this information from authoritative scripture. This material creation, how it is being done? It is being done that the Supreme Lord in His form of Mahā-Viṣṇu, He's lying on the Causal Ocean and in a sleeping mood, and with the breathing of His nostrils, so many universes are being born as seed. And when He's taking the breathing, inhaling, the whole thing is going into Him. So such is the position of God, that by His breathings, all the universes are coming, and by His breathing... So the existence of the universe means within His breathing period, within the breathing period of the Mahā-Viṣṇu.
The happiness is controlled, controlled by him. Sukhaṁ vaśī nava-dvāre pure dehī naiva kurvan na kārayan. So there are nine holes in our body. So that nine holes, they are acting. These two eyes, two nostrils, two ears, one mouth, one naval, and the evacuating and the urinal, they are nine holes and we are taking work with these nine holes. Just like one, this room. This room has got four outlets. One there, one here, and two windows. Similarly we have got nine holes in our body. So we are acting with the help of these nine holes. Nava-dvāre pure dehī. Dehī, it is just like a room having nine outlets.
Srimad-Bhagavatam Lectures
The Lord says that "These living entities, they are part and parcel of Me." Mamaiva aṁśa. Aṁśa means part and parcel. Just like this finger is the part and parcel of my body, so the finger's business is to carry out or to see the comforts of the body. I want to itch my nostril; immediately the finger is engaged. And if the fingers cannot help me, then it is diseased. Similarly, we are part and parcel of God. If we cannot help God, if we cannot assist God, if we cannot serve God, that is our diseased condition. That is our diseased condition.
Just like the same example can be given that in the body, I am this body, everything "I," or "mine," but when foodstuff is to be taken, it is not to be pushed through the rectum, but through the mouth. That is the only one. You cannot say, "The body has got nine holes: two eyes, two nostrils, two ears, one mouth, one rectum, one genital-nine holes. So why not push the food in any hole?" That is Māyāvādī theory. "After all," they say, "the foodstuff has to be given to the body, inside the body. So I can push the foodstuff through any hole. There are so many holes." Sometimes in medical science, when it is impossible to push food through the mouth, they push through the rectum. That is artificial. But emergency, they do sometimes. But that is not the way. The real way is that food is required to be given to the body, but it must be given through the mouth, not through any other hole.
Just like many living entities came out from Brahmā's nostril, eyes, ear. Just like Lord Brahmā himself came out from the navel of Viṣṇu. This requires specific power. Not that we have got some stereotyped ideas. Therefore we sometimes find difficulty to understand the description of the Vedas and the Purāṇas. They do not believe. As soon as we say that there was a lotus flower sprouted from the navel of Lord Viṣṇu, and on that lotus flower Brahmā generated, they call it a story. No. These are not stories. These are fact.
Generally, in these yoga societies in your country, they give some lesson on the sitting posture, and people become captivated that he is practicing yoga. No. First one has to follow regulative principles and control the senses, then practice the sitting postures. Yama, niyama, āsana, prāṇāyāma. And when your sitting posture is correct, then you can exercise breathing. Exercise. Breathing exercise means the nostril which is stopped breathing. You have to press that side and try to breathe from the other side. In this way, breathing exercise. Yama, niyama, āsana, prāṇāyāma. This is called prāṇāyāma.
Yaḥ kāraṇārnava-jale bhajati sma yoga-nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ (Bs. 5.47). From His breathing, when He exhales, innumerable universes come out, and when He inhales, all those universes again enters. Bhūtvā bhūtvā pralīyate (BG 8.19). It is generated and again annihilated. This is going on. This is one side, that innumerable universes can be put into the nostril hole of the Mahā-Viṣṇu. And another side, He can enter even within the atom. This is God consciousness. Aṇor aṇīyān mahato mahīyān. He is greater than the greatest. We generally say, "God is great," but we do not know how great He is. People say, "God is great," but we have no conception how great He is. He is so great that He can swallow innumerable universes within His belly.
We learn from Śrīmad-Bhāgavatam that after the sex between the man and the woman, the man injects the semina within the womb of the mother, of the woman, and it is emulsified first night, and immediately forms a pealike form. That pealike form develops. So as soon as it is developed... Of course, in the process of development, there is no consciousness, just like deep sleeping. It is like that. But as soon as the body is little developed, the... There are nine holes: two nostrils, two ears, two eyes, one navel, one genital, one rectum. These nine holes develop. Then the consciousness comes back. And when the consciousness comes back, then he feels pains and pleasure, because when the body is developed... The body is very delicate. So he is forced to live within urine and stool and so many secretions, and there are always worms in the stool, in the urine, and they take advantage of the delicate body and they bite.
We have got different senses. So this bee is losing his life on account of this nostril, very powerful, wants to smell. Similarly, the fish is losing its life on account of this tongue. Similarly, the elephant. Elephant loses... Such a big powerful animal. But he loses his independence for sex life. You know how the elephant is captured? A female elephant is induced to attract the male elephant, and for sex, the male follows the female elephant, and the female elephant is trained up. He puts him in a ditch. He falls down. Then he cannot move. You see. That means in spite of his becoming such a giant animal, powerful animal, simply for sex life he becomes captivated. You see? So someone is becoming victim for this sense.
Just like first of all, Kṛṣṇa. Then His next expansion is Balarāma. His next expansion is Saṅkarṣaṇa. Next, Aniruddha, Pradyumna. Saṅkarṣaṇa, Aniruddha, Pradyumna. In this way, next expansion Nārāyaṇa. Then, from Nārāyaṇa, another quadruple expansion: Pradyumna, Aniruddha, Saṅkarṣaṇa... Then Mahā-Viṣṇu, the origin of this material creation. Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ (Bs. 5.47). Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām anantam. That is Mahā-Viṣṇu. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). So from His breathing nostril, ananta, unlimited number of potential universes, are coming, and—exhaling, inhaling—and unlimited going within. This is Mahā-Viṣṇu. This Mahā-Viṣṇu is also plenary portion of Kṛṣṇa.
The nostrils... We smell. So our Kṛṣṇa consciousness smelling means we should offer all nice flowers and tulasī on the lotus feet of the Lord. And we shall accept prasādam. The priest will offer, and if we smell that, then our smelling power is fulfilled. That means... These Kumāras, catuḥsana Kumāras, Sanaka-kumārādi, they were first of all impersonalists, but after smelling the tulasī leaves which were offered to the lotus feet of Viṣṇu, they become personalists. So this is an opportunity. If anyone comes, smells the flowers and the tulasī offered to Viṣṇu, tastes the viṣṇu-prasāda, and sees the Lord's form, in this way he develops Kṛṣṇa consciousness. So this is opportunity.
Every one of us, we have got experience that this body has a beginning. From the father and mother we got this body in a small pealike form. And the first, after the sex, the two secretion emulsified, and it forms into a pealike body. And that pealike body develops. And as first there becomes nine holes, these nine holes... That is not manifested, but first of all there are holes: the nostrils, the ear, the mouth, the rectum, genital. In this way a body is formed. So body is formed upon the spirit soul, not that automatically forms. Unless there is spirit... A seed... A seed fructifies in suitable condition into big tree because the soul takes shelter within the seed. If you fry the seed, no tree will come out.
Everything is being done, daiva-coditāt, the beginning. But the taste creates the different kinds of fragrance, gandha, smell, within the earth. There is water, there is taste, and taste and formation—either you say chemical or physical changes—it becomes smell. So different kinds of smell there are already within the earth. Simply it brings out by different methods. The scientist does not know. That we have already explained several times, that the different gandha, or smell, or fragrance, or aroma, whatever you call, there are already within the earth. Puṇyo gandhaḥ pṛthivyāṁ ca. Kṛṣṇa says in the Bhagavad-gītā, puṇyo gandhaḥ and pāpo gandhaḥ. In the material world, everywhere, there are two things: pious and impious. So the pāpo gandhaḥ, bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is puṇyo gandhaḥ, you feel fresh: "Oh, it is very nice."
Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful, anything beautiful... To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement. That is development of this nature. As soon as... It is... It is coming from the fire. The... That we have already described. The fire is the origin of beauty and the fire is the origin of eyesight. The loss of eyesight means there is less fiery element.
We have got senses, so there must be object of enjoyment of the senses. The eyes, they have got also the object of sense gratification. The eyes want to see very beautiful forms. Eyes, rūpa. Rūpa means form. And the tongue, it wants to enjoy very good taste, tasty food. So that is also enjoyment. Not that simply woman is for enjoyment. Any palatable foodstuff which attracts my tongue, that is also enjoyment.(?) Mahat-sevāṁ tamo-dvāram yoṣitā... These are yoṣit. A nice beautiful woman or man which attracts, a nice foodstuff which attracts my tongue, rūpa, rasa, śabda, nice singing which attracts my ear... Rūpa, rasa, śabda, gandha, smelling, which attracts my nostril. Rūpa, rasa, gandha, śabda, sparśa, touching. So these are all subject matter for my enjoyment, objectives. So tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Those who are attached only, the general public, they are attached to all these things.
We are, in our material condition of life, we are bound up tight, hands and legs are bound up. We cannot do anything independently. It is not possible. That we must know. People are declaring independence. That is not possible. That is our foolishness. Baddhāḥ, uru-dāmni baddhāḥ, just like uru means this waste. If you are bound up by rope just like thieves are carried, handcuffed and bound up on the waist, what you can do? So we are uru-dāmni baddhāḥ. Uru means very strong, and dāmni means rope, baddhāḥ. Just like the bulls are bound up in the nostril and the driver is moving like this, immediately he has to move this way, immediately. Although he's very strong bull, but uru-dāmni baddhāḥ.
In one duration of life, there are so many changes of body. The body first manufactured within the womb of the mother is very small, just like chick pea, small. And it develops. And there are holes. The holes develop into nine holes: two eyes, two ears, two nostrils, one mouth, one genital, one rectum. In this way the body develops. And so long it requires to develop within the embryo, within the mother's womb, it remains there. And when it is sufficiently developed to grow outside, it comes out. Then it grows, the body grows. Grows means changing the body.
Sri Caitanya-caritamrta Lectures
Just like we have got holes on the body, pores in the body. So we do not know even how many pores are there in my body, but it is a fact. We cannot, even in a localized head, we cannot count how many pores are there from which the hairs are coming. Is it possible to count? And how many pores are there in our body? This is a little body. And just imagine Mahā-Viṣṇu. Therefore His name is Mahā-Viṣṇu. From His pores of the body, the universes are coming. From His nostril, with the breathing, universes are coming. So just imagine how many universes are there. The whole body is full of potency to produce universes. And it is continually being produced. Brahmā, brahmā bṛhatvād. bṛhannatvāt. This is the creation.
Just like in your body there are many holes, nine holes, nine holes: these two nostrils, two ear, two eyes, one mouth, and genital and evacuation, these nine holes. So if you want to supply foodstuff within your body, that is the one way: this is the mouth. There is no other way. You cannot push the foodstuff through ears or eyes or genital. No. That is not possible. Therefore, similarly, if you want God, then the one way, bhaktyā aham ekayā... Ekayā. The foolish person says that "Whatever path you may adopt, you will go to God." There are certain rascals. They say like that. But this is misleading, completely misleading. You cannot, I mean to say, reach God by any other means except this means, this bhaktyā aham ekayā. It is clearly stated, ekayā. Ekayā means "only one." There is no second process.
General Lectures
We learn from Vedic literature that after sexual intercourse of the male and female, if it is fruitful, then the living entity is injected in the emulsion of the two secretion and in the first night it takes the shapes of a pea. And because the living entity is there, it grows gradually, and then nine holes evolve, which are later on developed into two eyes, two ears, two nostrils, and one rectum, one genital, like that.
Purports to Songs
Just like when a man remains unconscious under some intoxication or snake bite, there are some herbs. If it is put before the nostril and if the patient smells, immediately he gets consciousness. Similarly, Caitanya Mahāprabhu said that "I have brought also one medicine." Enechi auśādhi māyā nasibaro lagi': "This medicine can dissipate your this forgetfulness under the spell of māyā." Enechi auṣadhi māyā nāśibāro. What is that? Hari-nāma mahā-mantra lao tumi: "This is this chanting Hare Kṛṣṇa mantra. You please take it." The idea is that if one simply chants Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, his unconscious stage, or sleeping stage under the spell of illusory māyā, will gradually vanish. Ceto-darpaṇa-mārjanam (CC Antya 20.12).
Conversations and Morning Walks
1971 Conversations and Morning Walks
Prabhupāda: That's all right but do you think it is natural to pour water on the leaves?
Dr. Weir: Well, why not then, that for leaves, water's natural.
Prabhupāda: No. If you pour water on the leaves, but you don't water on the root, it will dry up. If you put food on your nose, on your eyes, the eyes will be blind and the nostril will be suffocated, but if you put in the proper place, in the stomach, the energy will be distributed.
1973 Conversations and Morning Walks
Prabhupāda: Just like we are seeing this ocean. We find it a vast ocean. But this vast ocean is nothing but a drop of water in the universe. There are so many, thousands or millions of vast oceans in the sky. So therefore the sky becomes the biggest. Then again, if you try to find out what is the bigger than this universe. We get information that these universes are coming out from the nostrils of Mahā-Viṣṇu. Yasyaika-niśvasita-kālam... (Bs. 5.48). Just like with our breathing so many germs are coming out and going. So these all these universes are coming and going. So long it is exhaling, the universes are coming out. And inhaling, all finished. Then He becomes the biggest. Then you search out wherefrom this biggest personality comes? Then you come to Saṅkarṣaṇa. If you come to Saṅkarṣaṇa, then you come to Nārāyaṇa. If you come to Nārāyaṇa, then you come to Baladeva. If you come to Baladeva, then you come to Kṛṣṇa. And therefore Kṛṣṇa, the biggest.
1976 Conversations and Morning Walks
Mr. Malhotra: Aṅguli. (Laughs) It is one part, to say many.
Prabhupāda: No. You should be, should be senses. Just like this aṅguli, I am asking, "Do like this." It is my servant. After all, it is part of the body, it is my servant. If it cannot serve my body then it is diseased. Similarly we are part and parcel of God. If we cannot serve God, that is our diseased condition. The same example. This finger is part and parcel of my body. But I ask finger, "Please come here, to my nostrils." If it cannot do, then it is diseased. It is not in normal condition. So anyone who does not serve the whole, part and whole, he is diseased. He is not in normal condition. Jīvera svarūpa haya nitya kṛṣṇera dāsa (Cc. Madhya 20.108-109). Therefore because we have forgotten this relationship with God, declared ourself as God, that is diseased condition. Therefore God comes and He orders, sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). "Surrender unto Me. Don't talk nonsense." That is God. So when we agree, that is our perfection. Not to artificially become God, but to agree to serve God. That is liberation.
Correspondence
1969 Correspondence
Except for the Krishna Consciousness Movement, any other attempt for spiritual realization, such as drugs, voidness, impersonalism, bodily exercises of Hatha Yoga, etc.—they are all something like unconsciousness under some super-intoxicant. Srila Rupa Goswami has given a very nice example in this connection. He says that a conditioned soul remains in the slumber of unconsciousness just like a patient bitten by a poisonous snake. In India there is a class of snake-charmers and physicians who treat snake-bitten persons with a particular type of jungle herbs. This treatment is to bring the herb near the nostrils of the patient for being smelled, and then the patient comes back to consciousness and finds relief from the snake bite effect. In our conditioned life we are bitten by so many types of Maya snakes, and more and more we are put into unconsciousness of mind without any hope of eternal life. Krishna Consciousness is the only herb for such Maya snake-bite condition. So our duty is very responsible.
1977 Correspondence
Regarding your question, how could Visnu appear from the nostril of Brahma? The answer is that Visnu being all pervading, He can appear from anyplace. He appeared as Nrsimhadeva from the pillar. So, one may question how Visnu may appear from pillar, but actually He appeared. He is all powerful with inconceivable potency, and therefore He can appear Himself from anywhere He likes. When Lord appeared as a small hog from the nostril of Brahma He began to expand Himself more and more and gradually He became a gigantic boar. So these are inconceivable energy of the Supreme Lord. It does not, however, mean that Brahma's nostril is the birthplace of Visnu. The sun rises from the eastern horizon. That does not mean that eastern horizon is the birthplace of the sun. I hope you will understand the transcendental appearance and disappearance of the transcendental Personality of Godhead as such.
| Page Title: | Nostrils (Lect, Conv. and Letters) |
| Compiler: | Visnu Murti, Serene |
| Created: | 23 of Feb, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=24, Con=3, Let=2 |
| No. of Quotes: | 29 |