The Supreme Personality of Godhead is called sac-cid-ānanda-vigraha. The Brahma-saṁhitā begins in this way: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. "Govinda, Kṛṣṇa, is the cause of all causes. He is the primal cause, and He is the very form of eternity, knowledge and bliss." Impersonal Brahman realization is the realization of His sat (eternity) feature. Paramātmā realization is the realization of sat-cit (eternal knowledge). But realization of the Personality of Godhead, Kṛṣṇa, is realization of all the transcendental features: sat, cit and ānanda (eternity, knowledge, and bliss) in complete vigraha (form).
- 1 Bhagavad-gita As It Is
- 2 Sri Caitanya-caritamrta
- 3 Lectures
- 4 Conversations and Morning Walks
- 5 Correspondence
Bhagavad-gita As It Is
BG Preface and Introduction
“The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The spiritual potency in these three portions (sat, cit and ānanda) assumes three different forms.
According to the verdict of all Vedic literature, the Supreme Personality of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationship between them. First of all, one should try to understand the nature of the Supreme Personality of Godhead. From the śāstras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge. As stated in verse 154 (viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154)), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual.
“The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The spiritual potency in these three portions (sat, cit and ānanda) assumes three different forms.
Bhagavad-gita As It Is Lectures
The Supreme Personality of Godhead is called sac-cid-ānanda-vigrahaḥ (Bs. 5.1). In the Brahma-saṁhitā, the beginning is started like this: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (Bs. 5.1)." Govinda, Kṛṣṇa, is the cause of all causes. He is the primal Lord." So the Supreme Personality of Godhead is sac-cid-ānanda-vigrahaḥ. Impersonal Brahman realization is the realization of His sat part, eternity. And Paramātmā realization is the realization of sat-cit, eternal knowledge part realization. But realization of the Personality of Godhead as Kṛṣṇa is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Vigraha means form. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So, as we are also persons, individual living beings, we are persons, we have got our individuality, we are all individual, similarly the Supreme Truth, the Supreme Absolute, He is also, at the ultimate issue He is a person. But realization of the Personality of Godhead is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Therefore the complete whole is not formless. If He is formless or if He is less in any other thing, He cannot be complete whole. The complete whole must have everything within our experience and beyond our experience. Otherwise He cannot be complete.
Impersonal Brahman realization is the realization of His sat part, eternity. And Paramātmā realization is the realization of sat-cit, eternal knowledge part realization. But realization of the Personality of Godhead as Kṛṣṇa is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Vigraha means form. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So, as we are also persons, individual living beings, we are persons, we have got our individuality, we are all individual, similarly the Supreme Truth, the Supreme Absolute, He is also, at the ultimate issue He is a person. But realization of the Personality of Godhead is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha.
Your business is to understand the eternal." That is called sat. And cit. Cit means knowledge. At the present moment we are all in ignorance. We do not know what is the next step, "Whether I am going to live or to die." Everything in ignorance. Therefore this body is also not cit. It is full of ignorance. Then sat, cit and ānanda, that we have got experience... Where is ānanda? Ānanda means blissfulness, joyfulness. There cannot be any joyfulness in this body. There are three kinds of miserable condition of material life: adhyātmika, adhibhautika, adhidaivika. So either these three or one or two is always there. Adhyātmika means miserable condition on account of the body and mind. So wherever we go, the body is there. So even if I am very opulent materially with wealth, we are getting experience that even the most rich, richest man in the society, he is committing suicide. Why? He has got every resources to enjoy.
So this is the education, that we should understand what is our material life and what is our spiritual life. Spiritual life means sac-cid-ānanda-vigraha (Bs. 5.1). Sat-cit-ānanda. Sat means eternal, cit means full of knowledge, and bliss means full of jubilation, ānanda, pleasure. This is our constitution. This is God's constitution. This our constitution. The difference between God and ourself is that God never accepts this material body, but sometimes we, under certain circumstances, we have to accept this material body. But never mind. We have accepted this material body. We can get out of it. And the process for getting out of it is Kṛṣṇa consciousness.
Therefore this human form of body is meant for going back to home, back to Godhead. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). We are eternal. As God is eternal, we are also eternal because we are part and parcel of God. As God is always blissful, jolly, similarly our nature is always blissful and jolly. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, and cit means blissful, cit means full of knowledge; and ānanda. Ānanda means blissfulness. That is our nature. Therefore we want to live. We do not wish to die. We do not wish... Nobody wishes to die, but we are forced to die. That is our punishment. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). This instruction you will get in the Bhagavad-gītā, that "The living entity is eternal," śāśvata, "very, very old." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre: (BG 2.20) "When the body is destroyed, is annihilated, the soul exists. It goes to another body."
Sac-cid-ānanda body. Sat means eternal. Cit means full of knowledge. Sat, cit, ānanda. Ānanda means blissful. That is His body. Our body is just the opposite. It is not sat; it is not eternal. It is temporary. And it is not full of knowledge. We are full of ignorance. We do not know what is there beyond this wall. Therefore it is full of ignorance. We are proud of our eyes. If the electricity is immediately gone, we cannot see. So we see, we act, under some conditions offered by the material nature. So we are not fully aware of everything; neither our body is eternal; neither we are blissful. This body is the source of so many diseases. The body is subjected to birth, death. The body is forgetful. The body is suffering old age.
This Kṛṣṇa consciousness means that by the process of Kṛṣṇa consciousness we shall revive our original spiritual body. And when we revive our original spiritual body, sac-cid-ānanda-vigraha... (Bs. 5.1). Sat, cit, ānanda. That is the formation of Kṛṣṇa, and that is our formation also. Sat means eternal. Cit means full knowledge. Eternal, full knowledge and ānanda. Ānanda. Ānanda means bliss. Now, we can make distinction from the spiritual body and the material body is this, that as the description of the spiritual body is given, sat-cit-ānanda, eternal, full of knowledge and blissful, so just the opposite number is this material body. It is neither sat, nor cit, nor ānanda. It is not sat. Sat means eternal.
Why He does not change? That is described in the śāstra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigrahaḥ means body, form. This transcendental form is made of sac-cid-ānanda. Sac-cid-ānanda. Sat means eternal, eternity. Oṁ tat sat. So sat, cit. Cit means full of knowledge. Full of knowledge here, tāny ahaṁ veda sarvāṇi. This is called cit. He knows everything, past, present and future. Sat, cit, and ānanda. You see Kṛṣṇa's form here, ānanda. He's enjoying. This is real Kṛṣṇa's form. He is always enjoying. Ānandamayo 'bhyāsāt in the Vedānta-sūtra it is said. He's ānandamaya. Kṛṣṇa, real form...
The Kṛṣṇa's form in the battlefield of Kurukṣetra, that is not Kṛṣṇa's real form. That is Kṛṣṇa's Vāsudeva form. Kṛṣṇa expands Vāsudeva, Saṅkarṣaṇa, Aniruddha, in that say. So this is a great science, Kṛṣṇa science. If you are interested, there are books you can study and you can understand what is Kṛṣṇa.
Otherwise, constitutionally, we are ānandamayo 'bhyāsāt. By nature, we are jolly. Ānandamayo 'bhyāsāt. In the Vedānta-sūtra you'll find. The nature of Brahman is ānandamaya. Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternity, cit means full knowledge, and ānanda means pleasure. This is our constitution. We are all fragmental portion of Kṛṣṇa, the Supreme Lord. Therefore, because He is ānandamaya, sac-cid-ānanda-vigraha, so we are also ānandamaya, sac-cid-ānanda-vigraha. Unfortunately, we have been put in the contact of this material energy. Therefore we are just experiencing the opposite. What is that opposite? That... Sat, sac-cit ānanda. Sat means eternity. So we have got just the opposite, asat. Asat means non-eternity. This body will not exist.
If my father has not a form, wherefrom I get this form?But people imagine, because when they are frustrated, when they see that this form is troublesome, therefore God must be formless. That is an opposite conception of this form. But Brahma-saṁhitā says no. God has form, but He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal. Sat means eternal, cit means knowledge and ānanda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge. That is not knowledge. Therefore in the Padma Purāṇa it is said that you cannot understand about the form, name, quality, paraphernalia of God with these material senses.
Then that blissfulness will increase one after another, one after another. Just like the comparison has been given just like the moon. The after the dark moon, the moon comes out just like a line, and then it increases, increases, and one night it becomes full. Similarly, as your heart becomes cleansed of the material dirty things, your real form, sat-cit-ānanda vigrahaḥ, eternity, blissful life of knowledge, becomes visible, just like the moon is visible. And one day you'll come to the full pleasure, full moon night, and that is your sarvātmā snapanam. And at that time you'll enjoy your life like anything. That is our highest perfection of life. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. The only method is chanting this holy name of God, Kṛṣṇa.
So Kṛṣṇa has body, but not a body like us. That is stated in the Vedas. Apāṇi-pādo javano grahītā paśyaty acakṣuḥ. Paśyaty acakṣuḥ. He has no eyes, but He sees. Then what is that seeing power? That means He has got a different type of eyes, but He has got His eyes. He is not nirākāra, but not ākāra like us. His body is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So His body is made of such qualities. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Then you can compare your body. If we compare, if I think of my body, it is not sat. Sat means eternal. This body will be finished. So it is not sat. It is asat. Sat means which exists, and asat means which does not exist. Therefore, how you can say Kṛṣṇa's body and my body is the same? No.
Then cit. Cit means knowledge, and our body is full of ignorance. We cannot understand knowledge.
And who is that? Kṛṣṇa. When Kṛṣṇa was present He was not controlled by anyone. He was only controller. If you study the life of Kṛṣṇa, you will find He is always controller, never controlled by anyone. Therefore the śāstra says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). And about His form? His form is sat-cit-ānanda. How it is? Now, you can distinguish. Your form, this body, is asat; it will not stay. But Kṛṣṇa's form is sat, just the opposite. And your form or my form is full of ignorance, not cit. But Kṛṣṇa's form is full of knowledge, just opposite. And ānanda. My form is so full of miserable condition of life that I have no ānanda, blissfulness. But Kṛṣṇa's form is blissfulness. You will find Kṛṣṇa's picture always smiling and playing on His flute with His cowherd boyfriends or the gopīs or His mother, Yaśodā, always jolly. Ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is, the Vedānta-sūtra says, "The Absolute Truth by nature is ānandamaya, always jolly."
And the personal feature of the Lord is realized by the bhaktas, or the devotees.
So the jñānīs and the yogis, they cannot understand perfectly what is God. God is transcendental, sat-cit-ānanda, combination of eternity, knowledge and blissfulness. So if we realize the Absolute Truth partially, simply the eternity knowledge, that is called brahma-jñāna. And when one is further advanced and he realizes the Absolute Truth as the localized aspect, Paramātmā, or Lord Viṣṇu within anyone's heart, by the yogic practice, that is called paramātma-jñāna, or knowledge of the Absolute Truth. Actually, the objective is one, but different degrees of understanding. One example can be given in this connection. Just like the sun globe and the sun-god and the sunshine.
Here it is also said, same thing, explained. Mad-bhakta etad vijñāya mad-bhāvāyopapadyate (BG 13.19). Mad-bhāva, "My nature." What is that nature? Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got a body which is eternal, sat, and cit, full of knowledge. Sat, cit, and ānanda, full of blissfulness.
So we are also searching after, because we are part and parcel of Kṛṣṇa, we are also trying to become eternal. We are making scientific improvement how to live long. Nobody wants to die. That is also described previously. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Actually we are making struggle. hard struggle, just to conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi. But that is not possible. Janma-mṛtyu-jarā-vyādhi, you can conquer when you get the same nature as that of Kṛṣṇa. Mad-bhāvāyopapadyate.
That is His Paramātmā feature. And the last and ultimate feature is Kṛṣṇa's personal body. Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1).
Vigrahaḥ means form. That form is not like ours. That is sat, cit, ānanda. The body has also three features. Sat means eternal. So therefore, His body is distinct from our body. Our, this body is not eternal within the history. When this body is created by the father and mother, there is a date, beginning. And when this body is finished, annihilated, there is another date. So anything within the dates, that is history. But Kṛṣṇa is not like that. Anādi. You cannot estimate when Kṛṣṇa's body began. Anādi. Ādi, again ādi. He is the beginning of everyone. Anādi. He Himself is anādi; nobody can find out what is the date of His appearance. He is beyond history. So but He is the beginning of everyone. Just like my father is the beginning of my body.
Because we are part and parcel of God... God is blissful, all-good, sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His form... He has got form. He is not formless. But His form is different. That form is sat-cit-ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So we are part and parcel of God. Kṛṣṇa says, mamaivāṁśo jīva bhūtaḥ: (BG 15.7) "All these living entities, they are My part and parcel." So if Kṛṣṇa is sat-cit-ānanda, then we are also sat-cit-ānanda, because we are part. Just like gold and a gold, small particle. That is also gold. You cannot say it is something else. No. So part or whole, it may be. That is difference. Part is never equal to the whole. But quality is the same. Therefore we, being part and parcel of Kṛṣṇa, the Supreme Lord, we are trying to utilize our original constitutional position. This is going on. But we are doing that without Kṛṣṇa at the present moment. Therefore it is not successful.
Therefore we were discussing last night this verse, jīvasya tattva-jijñāsā. Jīvasya, every living entity should be inquisitive to know where is real pleasure. Because we are hunting after pleasure, everyone. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because we are by nature ānandamaya, because we are part and parcel of Kṛṣṇa. Mamaivāṁśaḥ, Kṛṣṇa says. Therefore Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1). Sat, cit, ānanda. He is personified, sac-cid-ānanda-vigraha. Vigraha means person or the form, transcendental form of sac-cid-ānanda. Sat means eternity, and cit means knowledge, and ānanda, pleasure. His body is sac-cid-ānanda. But our body is not sac-cid-ānanda, this present body, the material body. It is neither sat, because it is temporary. Therefore it is not sat. And cit. Oh, we are ignorant in so many things. There is no knowledge. Abodha-jāta. This body means ignorance. This material body means ignorance. Abodha-jāta. That is stated in the Śrīmad-Bhāgavatam. Parābhavas tāvad abodha-jātaḥ. Abodha-jāta means the embodiment of ignorance.
When you understand that the so-called monism, to become one with the Supreme, it is cheating... That is not fact. Because you cannot remain in the zero. That is not possible. We are part and parcel of God. God is ānandamaya, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). By nature, God is ānandamaya. So if you are part and parcel of God, how you can be nirānandamaya? You are also ānandamaya. That quality is there. But do you enjoy alone? You sit down in a room alone for three hours, you'll feel disturbed, immediately. And what to speak of eternally. It is impossible to remain alone. And for want of ānanda you'll again fall down in this material world. The impersonalists who think that "I have become one with the Supreme..." One with the Supreme means that is eternity, fact, sat. Sat cit ānanda. Simply by becoming sat, eternal, you don't get ānanda. That is not possible.
You do not know even how big the sun globe is. And when you read books, when you read scientific books, you can understand it is fourteen hundred times bigger than this planet. So ultimately God is person. He is not imperson. Impersonal understanding is imperfect, partial understanding, that if God, Kṛṣṇa, is sac-cid-ānanda vigraha... Sat, cit, ānanda (Bs. 5.1). So impersonal understanding of Kṛṣṇa means you understand only the sat portion. The two other portion, cit and ānanda, you do not know. You do not know.
So if you understand Kṛṣṇa, then you understand the impersonal Brahman realization and localized Paramātmā realization. That is stated in the Vedas. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply understand Kṛṣṇa, then you understand the other two features, because Kṛṣṇa is ānanda. You see Kṛṣṇa's feature. He is not thinking, taxing His brain, "How to do this? How to do that?"
So sac-cid-ānanda. The Brahman realization is sat realization, Paramātmā realization is cit realization, and Bhagavān realization means ānanda realization. Sat, cit, ānanda. And in the Vedānta-sūtra it is said that the Absolute Truth is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānandamaya. He's always ānandamaya. You read Kṛṣṇa's līlā—He's always full of transcendental bliss, especially in Vṛndāvana. Vṛndāvana, that is His original residence. There, simply ānanda. Kṛṣṇa is playing with His cowherds boys friends. Kṛṣṇa is dancing with the gopīs. Kṛṣṇa is stealing mother Yaśodā's butter. Kṛṣṇa is doing... All ānanda, transcendental bliss.
So here it is stated that if you begin your devotional service as it is prescribed here, simply see the Deity, then gradually realize how Kṛṣṇa is smiling, how Kṛṣṇa is playing on His flute, how Kṛṣṇa is enjoying the company of Śrīmatī Rādhārāṇī... We have to see simply. Simply by seeing.
You qualify yourself, and you will go there, and you will get a body. You can get a body like Brahmā or you can get the body of the worm in the stool, as you like. Now it is... "Or if you like a body like Me," Kṛṣṇa says, yānti mad-yājino 'pi mām. And if you want to get a body like Kṛṣṇa, sac-cid-ānanda-vigraha (Bs. 5.1)—that is our body, real body, sat, cit, ānanda—then you can get it.
So our intelligence will be proved when we want to go back to home, back to Kṛṣṇa. Mad-yājī mām... He gives you freedom, free pass. If you want to go to the demigod's planet... Yānti deva...what is that? Deva-yajña. Huh?
Similarly, we, after forgetting our relationship with Kṛṣṇa, when we want to enjoy independently, the chance is given. This chance is given. That is material world. We get a material body, and we are given chance to enjoy as we like. But that is not very fruitful for our satisfaction. After all, we are part and parcel of sac-cid-ānanda-vigraha (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, cit means knowledge, and ānanda means bliss. So we, being part and parcel of Kṛṣṇa, the sac-cid-ānanda-vigraha, we have got also the same type or same quality of constitutional position. But because we wanted independently, therefore we are in a position or in a circumstance which is neither sat nor cit nor ānanda. Asat acit nirānanda.
This body, material body, is asat. Everyone knows. It will not stay: temporary. Avināśi tu tad viddhi yena sarvam idaṁ tatam. This body is vināśi, and the dehino 'smin yathā dehe (BG 2.13), the dehinaḥ, the proprietor of the body, he is avināśi.
Please read." So he's thinking that "My father is prescribing something which is very troublesome." But actually this tapasya, this Kṛṣṇa consciousness regulated life, is not for trouble. It is for your progress of life to the spiritual understanding, where you get unlimited eternal life, sac-cid-ānanda-vigraha (Bs. 5.1). God is sac-cid-ānanda-vigraha. Sat, cit, ānanda. Sat means eternal, cit means full of knowledge, and ānanda, full of pleasure. So as soon as you become purified from this material existence, then you enter into the spiritual kingdom, and you get your body sac-cid-ānanda-vigraha and live there eternally in full knowledge and full bliss.
Don't think that it is natural. Why you should be suffering from all these troubles? That is not natural; that is unnatural. Because we are part and parcel of God, we living entities, we should be as happy as God is. That is our position. Sac-cid-ānanda-vigrahaḥ. God is described īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ. Sat, cit, ānanda (Bs. 5.1). This is three different features of God's body. What is that? Sat. Sat means eternal. Sat. And cit. Cit means knowledge, full of knowledge. And ānanda means full of bliss. That is ānanda. So this is God's body. And we are part and parcel of God. Just like gold and particle of gold. It may be very small particle, but one shall say it is gold. It is not anything else. Similarly, in quality we are same as God. Now we have got this body which is not eternal. God's body is eternal and my, this body is not eternal. And sat, cit... God is full of knowledge, omniscient, but my body is full of ignorance. Why these universities are there?
There is no question of formlessness. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). When there is such question, formlessness means that is not material form. But there is form. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), vigraha means form. But that is sat-cid-ānanda, eternal, full of bliss, and full of knowledge. This is not this form. Therefore Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritaḥ, paraṁ bhāvam ajānanto: (BG 9.11) "These rascals, they do not know what I am. Therefore he's thinking that My form and his form is the same." Avajānanti māṁ mūḍhā, unless one is mūḍha, he cannot say that God is formless. God has form. But His form is different from our form, this material form. Sat-cit-ānanda-vigraha. So therefore, we have to learn all these things by mahat-sevā dvāraṁ vimukteḥ. We can get out of all this ignorance when we are engaged in mahat-sevā. Otherwise we shall remain in the darkness. Kṛṣṇa has form, but His form is different from our, this material form.
Only Kṛṣṇa conscious. If he is strictly Kṛṣṇa conscious, then he will survive. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). The Kṛṣṇa conscious person who has studied Kṛṣṇa only (?) perfectly, then he is fit. This body is also... This body is not permanent, that's a fact. But tyaktvā dehaṁ, after giving up this body, no more material body—spiritual body. Sat-cit-ānanda-vigraha.
So we should be very serious. We should not fall down from the standard of Vedic culture. If you are actually serious about stopping this, manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. This is struggle for existence. In this material world everyone is struggling to survive. But who is surviving? That way, materialistic way of life will not help you to survive. That is prakṛteḥ kriyamāṇāni (BG 3.27). Nature is so strong that you must die. "I am very strong." You may be very strong, that's all right.
Again we create so many also. Each of us, although we are very insignificant, still in the history we find one man begets hundreds of children.
So this is creation. This is Kṛṣṇa's creation, how things are going on. But original seed is Kṛṣṇa. Sarva-kāraṇa-kāraṇam. Īśvaraḥ paramaḥ kṛṣṇaḥ sat-cit-ānanda-vigrahaḥ, anādiḥ (Bs. 5.1). He has no kāraṇa. He is not coming out of any seed. Anādi. Anādi means there is no beginning. He is eternal. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat-cit-ānanda-vigrahaḥ. So there is no creator of Kṛṣṇa, but Kṛṣṇa is the creator of everything. That is called īśvaraḥ paramaḥ, the Supreme. Everyone may be īśvara-partially. Īśvara means controller. So every one of us, we are more or less little controller. We sometimes control some little children or some disciples or some kingdom. So everyone may be controller. They are very much fond of becoming God. God means controller.
So as soon as one understands vāsudevaḥ sarvam iti (BG 7.19), then Vasudeva is there, and I am there. So what is my relationship with Vāsudeva? He is the greatest, greater than the greatest, and I am the smaller than the..., although the quality is the same. I am also cit, and Kṛṣṇa is also cit, sat-cit-ānanda, and I am also sat-cit-ānanda in small part. And because I am a very small particle, I forget my real nature. I identify with this material mahad-ādayaḥ. This is fallen down. This is fallen. A spark. Spark is fire, and the big fire is fire, but sometimes it is thrown. "Phat! Phat!" It sometimes falls down. So that small particle falls down. The big fire never falls down. Therefore Kṛṣṇa's another name is Acyuta. Acyuta means He never falls down. We, a small particle of the Acyuta, although by nature we are acyuta, but due to our weakness we are prone to fall down in this material world. That is our position. But again we can be reinstated in our original position by cultivating Kṛṣṇa consciousness.
Nectar of Devotion Lectures
"The Supreme Controller is not a person." He's a person. But Brahmā says, "No, He's a person." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigraha. Vigraha means person. Mūrti. But He's not ordinary person. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat cit ānanda. His form is made of eternity, bliss, and knowledge. Our form, this form, is not eternity. It will die. It will be finished. Why my form? Even Brahmā's form. Although he will live for many millions of years. Just like one day, twelve hours, is described in the Bhagavad-gītā: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). Brahmā's one day, twelve hours, he... These four yugas, forty-three hundred thousands of years multiplied by one thousand. That is Brahmā's twelve days, uh, twelve hours. Now we can calculate his life. He'll live for one hundred years. So his twelve hours is millions of years.
There are..., you have got three things within you. This mukti, sāyujya-mukti, is the sat only, eternity. You can eternally remain, but you have got other two things to fulfill: that cit and ānanda.
So, so if you want to fulfill all the pleasures of life, sat-cit-ānanda, then you have to take shelter of Kṛṣṇa. The śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛtaḥ-yuṣmad-aṅghrayaḥ (SB 10.2.32). One who has no information of Kṛṣṇa, one who does not take shelter of the lotus feet of Kṛṣṇa, he may take the sāyujya-mukti after severe penances and austerities, but again he'll fall down, because he wants ānanda. Simply impersonal, without any varieties, he cannot have ānanda. That spiritual variety is available in the Kṛṣṇaloka, in the Vaikuṇṭha. So for want of spiritual variety, you'll again like to come into the material variety.
Sri Caitanya-caritamrta Lectures
In the Vedic knowledge we get information, asato mā sad gama: "Don't remain in the nonexistentional platform." Sad-gama: "Go to the platform of eternal life." That we can understand, what is sat and what is asat. Sat, cit, ānanda. Sac-cid-ānanda. We describe Kṛṣṇa, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). So that is sat. Sat means eternal. And so according to reference with sat and asat, there are two kinds of dharma. I... Several places in my books I have described, dharma means occupational duty, occupational duty. So if we are on the platform of asad-dharma, just like on the conception of this body... This is asad-dharma. Everyone knows the body will not exist; therefore it is asat. So any dharma or any occupational duty with reference to this nonpermanent body, that is asad-dharma. Asad-dharma. Whatever our occupational duties are now going on in this big city of New York... What is their occupational duty?
So he has got... He is working the whole cosmic manifestation is exhibited by His potency. That is described here: viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). That is spiritual potency.
Originally the God's potency, Kṛṣṇa's potency—cit-śakti, sat-cit-ānanda. God is sat, eternal; cit, full of knowledge; and ānandamaya. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). You'll never see Kṛṣṇa nirānandamaya. Even if He is killing a demon, He is smiling. That is also ānanda. So the potencies of God, Kṛṣṇa, Viṣṇu-viṣṇu-śaktiḥ parā—they are not these ordinary potencies, material potency. Spiritual potency. Viṣṇu-śaktiḥ parā proktā kṣetrajñaḥ (CC Madhya 6.154). Ksetrajña means jīva. That is explained in the Bhagavad-gītā. Kṣetra-kṣetrajñaḥ. The living soul is kṣetrajña, and this body is kṣetra. Kṣetra-kṣetrajñayor jñānam, yad jñānaṁ tad jñānaṁ mataṁ mama. If anyone understands what is this kṣetra and kṣetrajña and what is their relationship—kṣetra-kṣetrajñayor jñānam—that is jñāna, not this material jñāna. That is spiritual jñāna. So kṣetrajñākhyā tathā parā.
Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1), and if you become Kṛṣṇa conscious, then ultimately you also become exactly like Him, sac-cid-ānanda-vigraha. Vigraha means form, body, and sat means eternal, and cit means knowledge. Sat, cit, ānanda. Ānanda means blissfulness. So this body, however you may be... You may be American, you may be Englishman, you may be very rich man, you may be very poor man, you may be white man, you may be black man, whatever you may be, but this body is not sac-cid-ānanda. It is not eternal; it will end. It is full of ignorance. We do not know what will happen if I go just out of this door. Full of ignorance. We do not know what is happening beyond this wall. So... And always full of anxieties. Where is ānanda? There is no ānanda. So this body is not sac-cid-ānanda vigraha. But if you become Kṛṣṇa conscious and act accordingly, then you will, at the end, you'll get sac-cid-ānanda form.
The artistic sense... You are engaged in artistic work just to have a pleasure, ānanda. Ānandamayo 'bhyāsāt. That pleasure, rasa, a mellow... By painting one picture, you enjoy some rasa or mellow; otherwise why you are working so hard? There is a pleasure. So Kṛṣṇa is raso vai saḥ. Raso vai saḥ: "He is the reservoir of all pleasure." Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). These words are used. Sat, cit, ānanda. Ānanda means pleasure. His pleasure potency is Rādhārāṇī. You have seen the picture of Rādhā and Kṛṣṇa. So Rādhārāṇī is the manifestation of Kṛṣṇa's pleasure potency. He has got, as I have already explained, parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). He has got multi-energies, and one of the energy is pleasure potency. That is Rādhārāṇī. Kṛṣṇa is addressed in the Bhagavad-gītā, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So parabrahma. Now, Brahman means biggest. So for Brahman happiness... That you have got experience within this world, that for achieving brahma sukha, or the greatest pleasure, ananta, unlimited pleasure...
And my hand? Only three feet, that's all. So there is God's hand, but that hand is not like my hand. This is understanding. He can expand His hand millions and trillions of miles. That is His hand. That is explained in the Vedic literature. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). God is vigraha, is form, exactly like our form. But His form is sat cit ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means bliss. So our body, this hand, this leg, this body, is not sac-cid-ānanda. It is not eternal; it will be finished. But God's body will never be finished. That is the difference. He has got His body, and I have got my body. But this body will be finished at a certain date, but His body will remain eternally. That is the difference between God's body and my body. Sat and cit. His body or He Himself knows everything, past, present and future, but I do not know what is beyond this wall. Therefore my knowledge is always imperfect, and God's knowledge is perfect. This is sac, cit. And ānanda.
That is successful. If one can understand Kṛṣṇa, about His activities, why He comes, He explains, yadā yadā hi dharmasya (BG 4.7), (break) ...change this body. But we do not know what kind of body I am going to get. These information are there. But any kind of body you get, even in the higher planetary system as demigod, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16), that is not good. The best thing is you get a body, a spiritual body, like Kṛṣṇa, sat-cit-ānanda-vigraha. Tyaktvā dehaṁ punar janma naiti... (BG 4.9). Then you haven't got to accept any more this material body. Then what happens to me? Mām eti, you come to Kṛṣṇa and enjoy with Him. That is success of life.
Every one of us, we are struggling so hard. Why? To get some pleasure. Nobody is trying so hard to making suicide. Is anybody there in this material world who is working so hard for ultimately making suicide? No. Everyone is trying to become happy. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because he wants. That is his nature, sat-cit-ānanda: eternal life, full of knowledge and full of bliss. This is real life. So if we simply accept eternity like the Māyāvādīs, then what about the other two items? Or if we simply live in knowledge... Suppose theoretically I know so many things to prepare-rasagullā, sandeśa, halavā, kachorī—but if I do not practically taste what is halavā, what is kachorī, then what is the use of simply having knowledge? So the Māyāvādī philosophy like that, jñāna, simply knowledge. That knowledge is there in the Bhagavad-gītā in the beginning, the first lesson: dehino 'smin yathā dehe kaumāraṁ yauvanam (BG 2.13). "Within the body there is the soul.
Prabhupāda: Then you understand the other two things. And Kṛṣṇa is explaining, brahmaṇo ahaṁ pratiṣṭhā. "I am the resting place of brahmajyoti." Brahmā-saṁhitā says, yasya prabha (Bs. 5.40), this brahmajyoti, impersonal brahmajyoti is the bodily rays of Kṛṣṇa. Similarly, Paramātmā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61), that is another feature of Kṛṣṇa. He is sitting in everyone's heart. Just like the sun is reflected in thousands and millions of (indistinct). There are no so many suns, there is only one sun. How you will (indistinct)? So God is one but according to realization, one who has seen the (indistinct), he says, "Oh, there are millions of suns." And one who has not seen the (indistinct), he has seen only sunshine, "Sun is impersonal." It is a question of (indistinct) person who is realizing. But actually God is a person, sat-cit-ānanda-vigraha. That is (indistinct). We have got clear conception of God, sat-cit-ānanda-vigraha, Kṛṣṇa.
Prabhupāda: No, practical form we can know. Just like we understand what is God, that Kṛṣṇa, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), Kṛṣṇa, the Supreme Personality of Godhead, He is vigraha, He is a form. He is a form but what kind of form-sac-cid-ānanda-vigraha. He is sat-cit-ānanda. Now this sat-cit-ānanda, we have no understanding what is sat-cit-ānanda, but you can understand what is sat-cit-ānanda. Sat means eternal. So you can compare that Kṛṣṇa has got a body which is sat, whereas I have got this body which is asat. Therefore Kṛṣṇa's body is not like this body. This is philosophy. They are ānanda, blissful. Now if I compare myself whether my body is blissful, no, it is always painful. So therefore His body is not like this.
Śyāmasundara: So you are saying that the ideal also has substance.
Prabhupāda: Yes. Without God being form, how the forms are coming? Janmādy asya yataḥ (SB 1.1.1). In the original (indistinct) (break)
Śyāmasundara: Potentiality is matter, and actuality is form. Potentiality is undifferentiated matter, whereas actuality is form. So God, being actuality, is also pure form.
Prabhupāda: That also we say: sac-cid-ānanda-vigraha (Bs. 5.1). Sat cit ānanda vigraha, form. Vigraha means form. So what else?
Śyāmasundara: I think that's all for today.
Conversations and Morning Walks
1975 Conversations and Morning Walks
Prabhupāda: Yes, therefore knowledge. Why do you not like to die? Because you are eternal. Therefore ātmā's nature is eternal, full of knowledge, and full of bliss. This is knowledge. Sat cit ānanda. Do you know Sanskrit?
Kim: No, but some words.
Prabhupāda: That is ātmā's nature. Sat cit ānanda. Eternal, full of knowledge, and blissful.
Kim: A question. Is there, is it the ātman...
Prabhupāda: Just hear.
Kim: Ātman is attached to each person?
Prabhupāda: Just hear.
Amogha: He says hear for a moment.
1976 Conversations and Morning Walks
Prabhupāda: No, jñāna means that to understand the Absolute Truth. If you do not understand the Absolute Truth, what is the meaning of this jñāna? That means knowledge is imperfect. But if you want to know the Absolute Truth, ultimately, then bhakti is required. That is stated in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know the Absolute Truth, the Supreme Being, then you have to go through bhakti. Jñāna, so-called jñāna, bhakti includes. Just like bhakti includes everything, but jñāna does not include bhakti. It is imperfect. In jñāna there is little touch of bhakti, but in bhakti there is full jñāna. Because unless you... Absolute Truth is realized in three stages, brahmeti, paramātmeti, bhagavān iti śabdyate (SB 1.2.11). So those who are on the stage of Brahman and Paramātmā, they're not in the Absolute Truth. Part of it. But when one understands Bhagavān, then he understands Paramātmā and Brahman. That is full knowledge. There are three things—sat, cit, ānanda
1947 to 1965 Correspondence
If you so desire I can enter into discussions about it and my opinion is that your approach is partial and unscientific. There is no hesitation to accept the principle of the Religion of Love because the Absolute Truth is, as we have known, Godhead Who is sat, cit and ananda. Without ananda there cannot be any love that is an accepted fact. Your delineation of society, friendship and love among the human beings is based on this ananda portion only but you have avoided the other portions of eternity and cognition of God the Whole Soul. Thus the approach is partial and unscientific. The true religion of love is perfectly inculcated in the Bhagavad-gita. When we speak of love there must be the object of love and the lover too. Here in this world we find that the object of love and the lover both are the cheater and the cheated in their reciprocal dealings. That is our experience.
4) The parts and the Whole being eternally related, it is the eternal duty of the parts to render service unto the Whole.
5) A recipient of the services of the parts, God's sat-cit-ananda vigraha i.e. the all-attractive Cognizant and all-blissful Personality eternal. He can reveal Himself by His own potency without any help of the external potency called maya in order to be cognizable by the limited potency of the parts and as such He is not only the greatest of all but he is the smallest of all. That is His prerogative.
So long one is under the impression that he is this body, he cannot make much progress in this movement. Lord Caitanya says that factually all living entities are the servants of Krishna. This servitorship cannot be rendered from the material platform, because Krishna is not matter. He is Sat-Cit-Ananda Vigraha. Anyone trying to serve Krishna from the material platform of body, mind and intelligence cannot appreciate this fact. One has to become free from the contamination of matter, represented in gross and subtle forms as body, mind, intelligence and ego. Until then, one is not a pure devotee. In the Narada Pancaratra it is clearly stated that one has to become free from all material designations. So long as one is under the cover of material designations, he cannot serve Krishna. Therefore, we have to transcend this position by cleansing our hearts from such rubbish concept of life that I am American, I am European, I am Indian, I am this or that.
We have had many bodies which we change like sets of clothes; to be very absorbed in the present body one has, whether it is black or white or yellow is not the sign of a wise person or Krsna Conscious devotee. As to whether the personality of Kali was black, (African) may not have been so. After all, Krsna is black also, although His body, is different, He is sat cit ananda. So our inquiries should be on the point of Krsna not in references to the so called race or religion or nationality of this temporary miserable body.
Regarding your questions, in the spiritual sky everything is spiritual, so Krsna has no need for living in the heart. They are seeing Krsna face to face always, so what is the use of being in the heart? Outside, inside they are always the same, even their heart that is also sat-cit-ananda. There is no mechanical arrangement like this material body for anyone in the spiritual, what to speak of Krsna.
You can calculate how old is Lord Brahma. It is very difficult to say but only one day of Brahma in which we are, that has not yet passed. We have come in the middle of his first day. We find in Bhagavad-gita that Brahma's one day is equal to 1000 times 400,300 years. So we are fixing his one day, so similarly he has got one night of same duration, such month, such year, similarly such 100 years he will live. He is not even yet one day old, and there are millions of Brahmas and he is one of the smallest.