Prabhupāda: Explosion, yes. So they are seeing that explosion and the chunk, but they cannot explain how the chunk became exploded. Sometimes we see that some earth, by the sunshine heating, heating, heating, it breaks all of a sudden. So this explosion of the chunk does not take place automatically. It is due to the sunshine drying it, drying it, drying it, and at a point it breaks. Similarly, the chunk is also, we can accept, the total material energy. That is. . ., you can take it as chunk. But this material energy in the form of chunk is agitated by the glance of Mahā-Viṣṇu. That is stated, sa aikṣata sa asṛjata. Material energy itself cannot explode. The explosion theory is there. . . Not theory—fact. But the total material energy, mahat-tattva, when it is glanced over by Mahā-Viṣṇu, then it becomes agitated, and the modes of material nature begins to act.
So that these activities are executed by Mahā-Viṣṇu, by His glancing, simply by His glancing. The power. . . Kṛṣṇa is all-powerful. Viṣṇu is all-powerful. So simply by glancing He can agitate the material energy, and the creation begins. Sa aikṣata sa asṛjata. Eko nārāyaṇa āsīt. These are the Vedic information. "In the beginning, there was only Nārāyaṇa." Na īśa na brahmā: "There was no Lord Śiva or Lord Brahmā." We have studied that. Nārāyaṇa, the Mahā-Viṣṇu, er, Garbhodakaśāyī Viṣṇu, He created, first of all, Brahmā. He is already there, from Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu. Then He created Brahmā. Then, through the material energy and Brahmā's cooperation, the whole creation came into existence.
So actually the original person for this material creation, Mahā-Viṣṇu, through the agency of māyā, He has created. Māyayā sṛjaty adaḥ. All this cosmic manifestation is created in that way. Those who are not devotee, they cannot see that over the chunk, total material energy, there is the vision of Mahā-Viṣṇu. That they cannot see. Just like you'll find on the ground, so many flowers and grasses are coming up. How? By the sunrise, the glance of the sun. Where there is no sunshine, there the vegetables do not grow. We have got practical experience. Similar. . . Therefore the field or the earth is not exploding with the vegetation. It is due to the sunshine. Therefore it is coming out. It is the real cause. Similarly, accepting that chunk, the total material energy, it is agitated by the glance of Mahā-Viṣṇu. Then it explodes and things are coming out. We can accept that in that way, but not that automatically there was explosion. That is not fact. Therefore to the foolish person, the power behind the explosion is not visible. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25). Therefore Kṛṣṇa says that "I am not visible to everyone, they being covered by the curtain of yoga-māyā." Mūḍhāḥ nābhijānāti mām ebhyaḥ param avyayam. Tribhir guṇa-mayair bhāvair mohitaḥ (BG 7.13).
So this is our position. We do not know who is the actual architect behind all this nice material creation. That is Mahā-Viṣṇu, and His incarnation is Advaita Prabhu. Caitanya Mahāprabhu is directly Kṛṣṇa, or Kṛṣṇa's incarnation. Nityānanda Prabhu is directly incarnation of Baladeva, and similarly, Śrī Advaita Prabhu is incarnation of Mahā-Viṣṇu. So all of Them are on the equal footing. Śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita. They are on the same equal level. And then śakti-tattva, Śrī-Gadādhara, and śrīvāsādi-gaura-bhakta-vṛnda. Gadādhara is the internal energy, and śrīvāsādi-gaura-bhakta-vṛnda, they are marginal energy. So īśvara-tattva and śakti-tattva. So within this group there is no this material energy, because in the spiritual world there is no action of material energy, only spiritual energy. In the material world there is action of material energy. In the spiritual world there is no material energy. Therefore, in this Pañca-tattva, there is no mention of material energy because in the spiritual world there is no material energy. Māyā-gandha-hīna.
So Advaita, Advaita Ācārya, is īśvara, but there are many īśvaras. Even in this material world there are īśvaras, innumerable. But the śāstra has analyzed that the supreme īśvara is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1): "There is no more higher īśvara than Kṛṣṇa." Kṛṣṇa also says, mattaḥ parataraṁ nānyat (BG 7.7): "There is no more. This is the end." You go on finding out īśvaras that. . . In material world, every one of us, īśvara. Īśvara means controller. So anyone controls, he can be called īśvara. But there are īśvaras over īśvara. You go on searching, īśvara over īśvara over īśvara. When you come to the point there is no more other īśvara, then He's God. That is definition. That is Kṛṣṇa. You go on searching out, searching out. Just like. . . Generally, you know, Brahmā is the cre. . . He's also īśvara. He has created this universe. But he's not the supreme īśvara. He's created by Garbhodakaśāyī Viṣṇu. He's also īśvara, but He is expansion of Mahā-Viṣṇu. Then He is also īśvara. Then He's also expansion of Sankarsana. Then Saṅkarṣaṇa is expansion of Nārāyaṇa. In this way, you go on, go on, go on, searching out. When you come to the point that no more īśvara—īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigraha, anādi. . . (Bs. 5.1).
So He has no ādi. Anādir ādiḥ: "He is the beginning of everything, but He has no beginning." How it is, that? He has no. . .? So many īśvaras have beginning. And why? Now, svarāṭ. That is the dis. . . Svarāṭ, completely independent. Janmādy asya yataḥ (SB 1.1.1). This is the Vedānta-sūtra. And it is explained by the Vedānta-sūtra-bhāṣya, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). Svarāṭ—that is īśvara; that is supreme īśvara. He has no īśvara. Everyone has got īśvara over, but Kṛṣṇa has no over-īśvara. He is the ultimate, Supreme. Therefore śāstra says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ (Bs. 5.1). Kṛṣṇas tu bhagavān svayam (SB 1.3.28): "All of them are Bhagavān, but the original Bhagavān, real Bhagavān, is Kṛṣṇa." Kṛṣṇas tu bhagavān svayam. So everyone is under Kṛṣṇa. Therefore Caitanya-caritāmṛta kar says, ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Āra saba bhṛtya, servant. Even īśvara-tattva, viṣṇu-tattva, they are also working as servant of Kṛṣṇa. Advaita Ācārya, just like He's īśvara, but He's serving as servant of Caitanya Mahāprabhu. Therefore ekale īśvara. . . Na kṛṣṇāt caitanyāt para-tattvam param iha. They're. . . Above Kṛṣṇa, above Caitanya Mahāprabhu, there is no more para-tattva. Param iha. It is the Supreme.