Kṛṣṇa says, that "The material elements are different products of My energy." As we produce our body by our own energy, just like this hair . . . this hair is growing because I have got the energy. I do not know what is that energy, how it is growing. I do not know. But it is a fact. I have got a reserve energy by which the hairs are growing, the nails are growing, the body is growing, changing corpuscles. But as soon as I leave this body, there will be no more hair growing, no more nails coming. This is very easy to understand, that as my energy is producing matter in this body, similarly it is Kṛṣṇa's energy which is producing this material world. This is the right conclusion:
- bhūmir āpo 'nalo vāyuḥ
- khaṁ mano buddhir eva ca
- apareyam itas tv anyāṁ
- prakṛtiṁ viddhi me parām
- jīva-bhūtāṁ mahā-bāho
- (BG 7.4-5)
So this jīva-bhūtā, very small, minute, one ten-thousandth part of the upper portion of the hair, keśāgra-śata-bhāgasya (CC Madhya 19.140). Keśāgra, the tip of the hair, you divide into hundred parts. Then take one part, again divide it into hundred parts, jīvo bhāgaḥ sa vijñeyaḥ sa, that is the dimension of the living entity. That means we cannot see even the tip of the hair. It is just like a small full stop. But how you can divide it into ten thousand parts? You have no machine, you have no experimental process. But there is a form; it is so small. That small particle is within you, within me, within the elephant, within the ant, within Brahma—everywhere.
But they have got, developed, different types of bodies. But the basic principle is a small particle of part and parcel of Kṛṣṇa. So how much Kṛṣṇa can produce? If I am a small particle of Kṛṣṇa, I can produce the body like this or an elephant, so how much Kṛṣṇa can expand His body. This is not very difficult to understand. Simply one should be little sober and try to understand it by reasoning. So it is fact. Not that Kṛṣṇa is speaking something fabulous, we may not believe. But we have to believe it, from factual fact.
- etad-yonīni bhūtāni
- sarvāṇīty upadhāraya
- ahaṁ kṛtsnasya jagataḥ
- prabhavaḥ pralayas tathā
- (BG 7.6)
This is another proposal, that all this etad-yonīni . . . there are 8,400,000 of forms or species of life, so Kṛṣṇa says they are simply combination of this superior energy and inferior energy, the material energy and spiritual energy—two energies. Just like we produce something by combination of matter, matter only, because we cannot produce spiritual energy. That is not possible, because that is Kṛṣṇa's part and parcel. We can handle with these material elements. We . . . the material elements, we collect some earth, some wood, some stone or some other things, and combine together we can create a big skyscraper building. So if we can create a skyscraper building, why not Kṛṣṇa create the whole universe?
What is the difference? Why we should disbelieve this statement? If I am a small particle, I can create so many things, big, big bridges and big, big houses. So Kṛṣṇa, the full spiritual identity . . . because He is full spiritual identity; we are simply part and parcel: nityo nityānāṁ (Kaṭha Upaniṣad 2.2.13). He is also living entity. He is not impersonal. We just . . . we are person, a small quantity of spirit, we have got our personality; and the biggest spiritual whole, why He should be impersonal? He must be person.
This is the conclusion. But because we cannot understand . . . just like we do not know whether the president of our India is a person or impersonal because we have not seen him. That does not mean that he is not a person. Similarly, because you have not seen Kṛṣṇa, we cannot conclude that God is impersonal. But from evidences, by reasoning, at least we can understand that if we are part and parcel of Kṛṣṇa, each one of us is an individual person, why the origin of our existence should be impersonal? What is the reason?
Therefore Kṛṣṇa said that avajānati māṁ mūḍhā. God is person they cannot understand, they cannot accommodate, because they are mūḍhā, rascals. They have no sufficient knowledge. Avajānati māṁ mūḍhā. It is bewildering how the origin of the cosmic manifestation can become a person. But it is not difficult to understand. Suppose we have heard about so many big, big industrialists; they have got big, big mills running on. But if somebody says that the person by whose energy the mills are running on, he is a person, so what is the reason that we shall not believe that he is a person?
Yes, we believe. Similarly, this cosmic manifestation created by the energy of Kṛṣṇa. Why should we not accept Him as a person? What is the reason? He said: "They are My energies." As you can create by your energies so many things, so why Kṛṣṇa cannot create the whole cosmic manifestation by His energies? This is the fact.
Here two energies are explained: material energy and spiritual energy, and Kṛṣṇa explains here: etad yonīni bhūtāni sarvāṇīty upadhāraya (BG 7.6). So just try to understand. All these things, they are simply a combination of matter and spirit, that's all. As soon as the spirit is minus, the matter remains a lump of matter; and as soon as the spirit is there, it moves. Therefore because it moves, the moving force, therefore it is superior energy.
But Kṛṣṇa concludes that: ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā (BG 7.6). But He is the original, because the material energy is coming from Him, and the spiritual energy is also coming from Him. Therefore He is the origin of both the energies. Therefore He is the original cause—cause of all causes. That is accepted: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigrahaḥ: He is not imperson; vigrahaḥ means He has got a form:
- īśvaraḥ paramaḥ kṛṣṇaḥ
- sac-cid-ānanda-vigrahaḥ
- anādir ādir govindaḥ
- sarva-kāraṇa-kāraṇam
- (Bs. 5.1)
He is the cause of all causes. And Kṛṣṇa also says in the Bhagavad-gītā:
- ahaṁ sarvasya prabhavo
- mattaḥ sarvaṁ pravartate
- iti matvā bhajante māṁ
- budhā bhāva-samanvitāḥ
- (BG 10.8)
One who knows that Kṛṣṇa is the origin of everything, bhāva. This bhāva required, ecstasy: "Oh, Kṛṣṇa is so great." That required. That bhāva, to produce that bhāva, it requires training. That training is this Kṛṣṇa consciousness movement. You have to produce the bhāva. Unless you get that bhāva, you cannot understand. One who has got the bhāva, iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ (BG 10.8)
So a devotee means who has attained to the stage of bhāva. Budhā. And that bhāva cannot be produced unless one is budhā. Budhā means perfect in knowledge. That is also stated in another way. Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): after many, many births of philosophical speculation, jñānavān, the jñānavān, those who are wise men, they do not accept all of a sudden anything; they want to apply their reasoning.
So philosophy is the science of reason. So jñānī, wise man, they may speculate for many, many births, but ultimately, unless he comes to the conclusion vāsudevaḥ sarvam iti (BG 7.19), "Kṛṣṇa is everything, Kṛṣṇa is the origin of everything," his knowledge is imperfect. Īśvaraḥ paramaḥ kṛṣṇaḥ. Unless one comes to this knowledge, he is simply speculation. Śrama eva hi kevalam, that is stated. Śrama, simply labor. In another place it is said that:
- ye 'nye 'ravindākṣa vimukta-māninas
- tvayy asta-bhāvād aviśuddha-buddhayaḥ
- (SB 10.2.32)
Vimukta-māninas. By mental speculation they think that they have become liberated, they have become Nārāyaṇa. No. One cannot become Nārāyaṇa, but everyone is part and parcel of Nārāyaṇa; or in quality, the Nārāyaṇa quality is there. Not that the supreme Nārāyaṇa. That is not possible. Part cannot be equal to the whole.
Therefore one who feels falsely that, "Now I am now liberated. I have realized myself. I am God, or Nārāyaṇa," the Bhāgavata says, aviśuddha-buddhayaḥ: his intelligence is still contaminated. He is under the clutches of māyā. How he can be Nārāyaṇa? That is not possible.