Unmanifested (CC and other books)

Expressions researched:
"no manifestation" |"nonmanifest" |"nonmanifestation" |"nonmanifested" |"not manifest" |"not manifestation" |"not manifested" |"not manifesting" |"unmanifest" |"unmanifestation" |"unmanifested" |"unmanifesting"

CC Preface and Introduction

CC Preface:

At the conclusion of the Ninth Chapter of the Bhagavad-gītā, Lord Kṛṣṇa directly orders, "Always think of Me, become My devotee, worship Me alone, and offer obeisances unto Me alone." By so doing, the Lord says, one is sure to go to Him in His transcendental abode. But the scholarly demons misguide the masses of people by directing them to surrender not to the Personality of Godhead but rather to the impersonal, unmanifested, eternal, unborn truth. The impersonalist Māyāvādī philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead.

CC Introduction:

The cosmic material expansion is called māyā, illusion, because it has no eternal existence. Because it is sometimes manifested and sometimes not, it is regarded as illusory. But beyond this temporary manifestation is a higher nature, as indicated in the Bhagavad-gītā (8.20):

paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is." The material world has a manifested state (vyakta) and a potential, unmanifested state (avyakta). The supreme nature is beyond both the manifested and the unmanifested material nature. This superior nature can be understood as the living force, which is present in the bodies of all living creatures.

CC Adi-lila

CC Adi 1.53, Purport:

The material cosmos, being temporary, is sometimes manifest and sometimes unmanifest, but its energy emanates from the Supreme Absolute Lord.

CC Adi 3.5, Purport:

The eternal pastimes of the Lord in the spiritual planet Kṛṣṇaloka are called aprakaṭa, or unmanifested, pastimes because they are beyond the purview of the conditioned souls. Lord Kṛṣṇa is always present everywhere, but when He is not present before our eyes, He is said to be aprakaṭa, or unmanifested.

CC Adi 4.26, Purport:

In worship of the Supreme Lord with veneration there is no manifestation of such natural love because the devotee considers the Lord his superior.

CC Adi 4.62, Purport:

When not manifested, the modes of material nature are said to be in goodness. When they are externally manifested and active in producing the varieties of material existence, they are said to be in passion. And when there is a lack of activity and variegatedness, they are said to be in ignorance.

CC Adi 5.14, Purport:

Beyond the manifested and unmanifested existence of material nature (vyaktāvyakta) is the sanātana nature, which is called the paravyoma, or the spiritual sky.

CC Adi 5.58, Purport:

The word avyakta, referring to the nonmanifested, is another name of pradhāna.

CC Adi 6.14-15, Purport:

The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.

CC Adi 6.14-15, Purport:

The great Vaiṣṇava philosopher Śrīla Baladeva Vidyābhūṣaṇa has very nicely explained the materialistic conclusion in his Govinda-bhāṣya, a commentary on the Vedānta-sūtra. He writes as follows:

“The Sāṅkhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities—goodness, passion and ignorance. Material nature produces the material energy, known as mahat, and mahat produces the false ego. The ego produces the five objects of sense perception, which produce the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the puruṣa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakṛti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion.

CC Adi 6.14-15, Purport:

“If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smṛti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.

CC Adi 6.14-15, Purport:

“The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has confirmed this in the Viṣṇu Purāṇa. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.

CC Adi 6.79, Purport:

In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance.

CC Adi 8.25, Translation and Purport:

"If one's heart does not change, tears do not flow from his eyes, his body does not shiver, and his bodily hairs do not stand on end as he chants the Hare Kṛṣṇa mahā-mantra, it should be understood that his heart is as hard as iron. This is due to his offenses at the lotus feet of the Lord's holy name."

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, commenting on this verse, which is a quotation from Śrīmad-Bhāgavatam (2.3.24), remarks that sometimes a mahā-bhāgavata, or very advanced devotee, does not manifest such transcendental symptoms as tears in the eyes, whereas sometimes a kaniṣṭha-adhikārī, a neophyte devotee, displays them artificially. This does not mean, however, that the neophyte is more advanced than the mahā-bhāgavata devotee.

CC Adi 17.76, Purport:

If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance. Elsewhere in the Bhagavad-gītā (12.5) the Lord confirms, kleśo ’dhikataras teṣām avyaktāsakta-cetasām: "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome."

CC Adi 17.105, Purport:

In the material world, everyone is full of anxiety, but another world, where there is no anxiety, is described in the Bhagavad-gītā (8.20):

paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

"Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."

CC Adi 17.257, Translation:

When all the students thus resolved, criticizing Śrī Caitanya Mahāprabhu, their intelligence was spoiled. Thus although they were learned scholars, because of this offense the essence of knowledge was not manifested in them.

CC Madhya-lila

CC Madhya 1.41, Purport:

Kṛṣṇa's pastimes are divided into two parts—manifest and unmanifest. For example, when Kṛṣṇa takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form.

CC Madhya 1.43, Purport:

All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed. There are also descriptions of the Goloka planet, Vṛndāvana (the eternal place of Kṛṣṇa), the identity of Goloka and Vṛndāvana, the Yādavas and the cowherd boys (both eternal associates of Kṛṣṇa), the equality of the manifest and unmanifest pastimes, Śrī Kṛṣṇa's manifestation in Gokula, the queens of Dvārakā as expansions of the internal potency, and, superior to them, the superexcellent gopīs.

CC Madhya 6.98, Translation:

"In Śrīmad-Bhāgavatam and the Mahābhārata it is stated that the Lord appears directly, but you say that in this age there is no manifestation or incarnation of Lord Viṣṇu."

CC Madhya 6.143, Purport:

In the Bhagavad-gītā (10.8), Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Therefore Kṛṣṇa is the original Absolute Truth, the Supreme Personality of Godhead. Again, Kṛṣṇa states in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "By Me, in My unmanifested form, this entire universe is pervaded."

CC Madhya 7.109, Translation and Purport:

Lord Śrī Caitanya Mahāprabhu did not manifest His spiritual potencies at Navadvīpa, but He did manifest them in South India and liberated all the people there.

At that time there were many smārtas (nondevotee followers of Vedic rituals) at the holy place of Navadvīpa, which was also the birthplace of Lord Śrī Caitanya Mahāprabhu. Followers of the smṛti-śāstra are called smārtas. Most of them are nondevotees, and their main business is following the brahminical principles strictly. However, they are not enlightened in devotional service. In Navadvīpa all the learned scholars are followers of the smṛti-śāstra, and Lord Caitanya Mahāprabhu did not attempt to convert them. Therefore the author has remarked that the spiritual potency Lord Śrī Caitanya Mahāprabhu did not manifest at Navadvīpa was by His grace manifested in South India. Thus everyone there became a Vaiṣṇava.

CC Madhya 8.64, Purport:

Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Śrīla Bhaktisiddhānta Sarasvatī in his Anubhāṣya preaches that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life. It is a place beyond this material world, in the river Virajā, where the three modes of material nature are subdued or neutralized in the unmanifest stage. However, the spiritual world is a manifestation of spiritual energy and is known as Vaikuṇṭhaloka, "the place where there is no anxiety."

CC Madhya 8.102, Translation:

"During the rāsa dance Śrī Kṛṣṇa did not exchange loving affairs with Śrīmatī Rādhārāṇī due to the presence of the other gopīs. Because of the dependence of the others, the intensity of love between Rādhā and Kṛṣṇa was not manifest. Therefore He stole Her away."

CC Madhya 8.139, Purport:

Material scientists cannot even estimate the number of planets and stars within this universe. They are also incapable of traveling to other stars by spaceship. According to the Bhagavad-gītā (8.20), there is also a spiritual world:

paras tasmāt tu bhāvo ’nyo "vyakto "vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."

CC Madhya 9.360, Purport:

The nondevotee considers the deity of Lord Śiva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void. However, a Vaiṣṇava sees Lord Śiva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk. It is simultaneously one with milk yet different from it. This is the philosophy of Śrī Caitanya Mahāprabhu, and it is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

CC Madhya 11.8, Purport:

Unfortunately, the general populace does not know anything about spiritual life or the spiritual world. The spiritual world is mentioned in the Bhagavad-gītā (8.20):

paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati

"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."

CC Madhya 13.155, Purport:

Kṛṣṇa has two kinds of presence—prakaṭa and aprakaṭa, manifest and unmanifest. These are identical for the sincere devotee. Even if Kṛṣṇa is not physically present, the devotee's constant absorption in the affairs of Kṛṣṇa makes Him always present. This is confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Due to his intense love, the pure devotee always sees Lord Kṛṣṇa present within his heart. All glories to Govinda, the primeval Personality of Godhead! When Kṛṣṇa is not manifest before the inhabitants of Vṛndāvana, they are always absorbed in thoughts of Him. Therefore even though at that time Kṛṣṇa was living in Dvārakā, He was simultaneously present before all the inhabitants of Vṛndāvana. This was His aprakaṭa presence.

CC Madhya 15.135, Purport:

Since the energy and energetic are identical, actually everything is Kṛṣṇa, Parambrahma. In the Bhagavad-gītā (9.4) Lord Kṛṣṇa confirms this:

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."

CC Madhya 15.237, Purport:

Śrī Kṛṣṇa's pastimes in this material world are called prakaṭa-līlā (manifested pastimes), and His pastimes in the spiritual world are called aprakaṭa-līlā (unmanifested pastimes). By "unmanifested" we mean that they are not present before our eyes. It is not that Lord Kṛṣṇa's pastimes are nonexistent. They are going on exactly as the sun is shining perpetually, but when the sun is present before our eyes, we call it daytime (manifest), and when it is not present, we call it night (unmanifest). Those who are above the jurisdiction of night are always in the spiritual world, where the Lord's pastimes are constantly manifest to them.

CC Madhya 17.51, Translation:

Although Śrī Caitanya Mahāprabhu did not manifest His natural ecstatic love, everyone became a pure devotee simply by seeing and hearing Him.

CC Madhya 17.104, Purport:

The Personality of Godhead is worshiped by exalted demigods like Lord Brahmā and Lord Śiva. The original Māyāvādī sannyāsī, Śaṅkarācārya, also accepted the fact that the Lord's form is transcendental: nārāyaṇaḥ paro ’vyaktāt. "Nārāyaṇa, the Supreme Personality of Godhead, is beyond the avyakta, the unmanifested material energy." Avyaktād aṇḍa-sambhavaḥ: "This material world is a creation of that unmanifested material energy."

CC Madhya 17.130, Translation:

“Because they are offenders unto Kṛṣṇa, the Supreme Personality of Godhead, who is identical with His holy name, the holy name 'Kṛṣṇa' does not manifest in their mouths."

CC Madhya 19.177, Purport:

The word rati is explained in the Bhakti-rasāmṛta-sindhu (1.3.41) as follows:

vyaktaṁ masṛṇatevāntar-lakṣyate rati-lakṣaṇam

mumukṣu-prabhṛtīnāṁ ced bhaved eṣā ratir na hi

"When a tenderness of the heart is manifested, there is rati, or attachment. But those who are interested in being liberated from material bondage will not manifest this tenderness."

CC Madhya 19.205, Translation:

"'Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, He takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.'"

CC Madhya 20.345, Purport:

One has to meditate upon Lord Viṣṇu or Lord Kṛṣṇa. Without referring to the śāstras, so-called meditators aim at impersonal objects. Lord Kṛṣṇa has condemned them in the Bhagavad-gītā (12.5):

kleśo ’dhikataras teṣām avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate

"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied." Not knowing how to meditate, foolish people simply suffer, and there is no benefit derived from their spiritual activities.

CC Madhya 20.359, Purport:

Nārāyaṇa, the Supreme Personality of Godhead, is beyond this vyakta-avyakta, manifested and unmanifested material nature.

CC Madhya 20.400, Translation:

"'When the Supreme Personality of Godhead does not manifest all His transcendental qualities, He is called complete. When all the qualities are manifested, but not fully, He is called more complete. When He manifests all His qualities in fullness, He is called most complete. This is the version of all learned scholars in the devotional science.'"

CC Madhya 23.82-83, Translation:

"'Apart from these sixty transcendental qualities, Kṛṣṇa has an additional four transcendental qualities, which are not manifested even in the personality of Nārāyaṇa. These are: (1) Kṛṣṇa is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. (2) In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequaled love for Him. (3) He attracts the minds of all three worlds with the melodious vibration of His flute. (4) His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Personality of Godhead astonishes all living entities, both moving and nonmoving, within the three worlds. He is so beautiful that He is called Kṛṣṇa.'"

CC Madhya 25.33, Purport:

The Supreme Personality of Godhead is originally the Supreme Person, and He expands Himself impersonally through His potency. As the Lord says in the Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The potency of Kṛṣṇa that is spread everywhere is impersonal, just as the sunlight is the impersonal expansion of the sun globe and the sun-god.

CC Antya-lila

CC Antya 3.80, Purport:

There are many unmanifested living entities covered by the mode of ignorance who will gradually come to the mode of passion. Most of them will become criminals because of their fruitive activities and again fill the prisons.

CC Antya 6.4, Translation:

Although Śrī Caitanya Mahāprabhu felt pangs of separation from Kṛṣṇa, He did not manifest His feelings externally, for He feared the unhappiness of His devotees.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Preface:

At the conclusion of the Ninth Chapter of Bhagavad-gītā, Lord Kṛṣṇa directly says: "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me." (BG 9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, unmanifest, eternal, unborn truth rather than the Personality of Godhead.

Teachings of Lord Caitanya, Chapter Intoduction:

The subject matter of Caitanya-caritāmṛta primarily deals with what is beyond this material creation. The cosmic material expansion is called māyā because it has no eternal existence. Because it is sometimes manifested and sometimes not manifested, it is regarded as illusory. But beyond this temporary manifestation there is a higher nature, as indicated in Bhagavad-gītā:

paras tasmāt tu bhavo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati

"Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is." (BG 8.20)

That supreme nature is beyond the manifested (vyaktaḥ) and unmanifested (avyaktaḥ). This superior nature which is beyond both creation and annihilation is the living force which is manifest in the bodies of all living entities.

Teachings of Lord Caitanya, Chapter 28:

It is very difficult to void the mind of all material conceptions. As stated in Bhagavad-gītā:

kleśo 'dhikataras teṣām

avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaṁ

dehavadbhir avāpyate

" For those whose minds are attracted to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied." (BG 12.5)

Nectar of Devotion

Nectar of Devotion 16:

A devotee who is actually advanced in Kṛṣṇa consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection.

Nectar of Devotion 16:

To be directly attached to the Supreme Personality of Godhead in conjugal love is technically called keli. This keli performance means to directly join with the Supreme Personality of Godhead. There are other devotees who do not wish direct contact with the Supreme Person, but who relish the conjugal love affairs of the Lord with the gopīs. Such devotees enjoy simply by hearing of the activities of the Lord with the gopīs.

This development of conjugal love can be possible only with those who are already engaged in following the regulative principles of devotional service, specifically in the worship of Rādhā and Kṛṣṇa in the temple. Such devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord's exchange of loving affairs with the gopīs, they gradually become attracted to these pastimes. After this spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories.

This development of conjugal love for Kṛṣṇa is not manifested in women only. The material body has nothing to do with spiritual loving affairs. A woman may develop an attitude for becoming a friend of Kṛṣṇa, and, similarly, a man may develop the feature of becoming a gopī in Vṛndāvana.

Nectar of Devotion 21:

Besides these sixty transcendental qualities, Kṛṣṇa has four more, which are not manifest even in the Nārāyaṇa form of Godhead, what to speak of the demigods or living entities. They are as follows. (61) He is the performer of wonderful varieties of pastimes (especially His childhood pastimes). (62) He is surrounded by devotees endowed with wonderful love of Godhead. (63) He can attract all living entities all over the universes by playing on His flute. (64) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.

Nectar of Devotion 49:

The five direct rasas are eternally manifested in the Vaikuṇṭha world, the spiritual kingdom, whereas the seven indirect rasas are eternally manifesting and unmanifesting in Gokula Vṛndāvana, where Kṛṣṇa displays His transcendental pastimes in the material world.

Nectar of Instruction

Nectar of Instruction 3, Purport:

In all phases of life one has to perform devotional activities under the direction of the spiritual master in order to attain perfection in bhakti-yoga. It is not that one has to confine or narrow one's activities. Kṛṣṇa is all-pervading. Therefore nothing is independent of Kṛṣṇa, as Kṛṣṇa Himself states in Bhagavad-gītā (9.4):

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā-

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Under the direction of the bona fide spiritual master, one has to make everything favorable for Kṛṣṇa's service.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

The antimaterial world, which is far removed from the material sky, is never annihilated. It absorbs the material world. It may be that a "clash" occurs between the material and antimaterial worlds, as suggested by the scientists, and that the material worlds are destroyed, but there is no annihilation of the antimaterial worlds. The eternally existing antimaterial world is unmanifested to the material scientist. He can simply have information of it insofar as the principles of its existence are contrary to the modes of the material world.

Easy Journey to Other Planets 2:

The cosmic manifestation is inferior nature, but beyond this nature, which is manifested and unmanifested, there is another nature, which is called sanātana, eternal. It is easy to understand that everything manifested here is temporary. The obvious example is our body. If one is thirty years old, thirty years ago his body was not manifested, and in another fifty years it will again be unmanifested.

Krsna, The Supreme Personality of Godhead

Krsna Book Introduction:

The Lord's abode is described in the Bhagavad-gītā, Eighth Chapter, twentieth verse, where it is stated that there is another, eternal nature, the spiritual sky, which is transcendental to this manifested and nonmanifested matter. The manifested world can be seen in the form of many stars and planetary systems, such as the sun and moon, but beyond this there is a nonmanifested portion, which is not approachable by anyone in this body. And beyond that nonmanifested matter is the spiritual kingdom.

Krsna Book 3:

“After many millions of years, when Lord Brahmā comes to the end of his life, the annihilation of the cosmic manifestation takes place. At that time the five elements—namely earth, water, fire, air and ether—enter into the mahat-tattva. The mahat-tattva then enters, by the force of time, into the nonmanifested total material energy, the total material energy enters into the energetic pradhāna, and the pradhāna enters into You. Therefore after the annihilation of the whole cosmic manifestation, You alone remain with Your transcendental name, form, qualities and paraphernalia.

“My Lord, I offer my respectful obeisances unto You because You are the director of the unmanifested total energy and the ultimate reservoir of the material nature. My Lord, the whole cosmic manifestation is under the influence of time, beginning from the moment up to the duration of the year. All act under Your direction.

Krsna Book 8:

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, who is beyond the expression of consciousness, mind, work and philosophical speculation, and whose different energies produce everything manifested and unmanifested.

Krsna Book 10:

"Dear Lord Kṛṣṇa, You are the original Personality of Godhead, master of all mystic powers. Learned brāhmaṇas know very well that this cosmic manifestation is an expansion of Your potencies, which are sometimes manifest and sometimes unmanifest."

Krsna Book 84:

"Dear Lord, the Vedic knowledge is the representation of Your pure heart. Austerities, study of the Vedas, and meditative trances lead to different realizations of Your Self in Your manifested and nonmanifested aspects. The entire phenomenal world is a manifestation of Your impersonal energy, but You Yourself, as the original Personality of Godhead, are not manifested there."

Krsna Book 86:

"My dear Lord," he said, "You are the Supreme Person, Puruṣottama, transcendentally situated beyond the manifested and unmanifested material creation."

Krsna Book 87:

When the creation is completely terminated—when there is no existence of the Vedas, no existence of material time, and no existence of the gross and subtle material elements, and when all the living entities are in the nonmanifested stage, resting within Nārāyaṇa—then all these manufactured processes become null and void and cannot act.

Krsna Book 87:

The Lord is ever-existing, and the energies are ever-existing. Some of the energy is temporary—sometimes manifested and sometimes unmanifested—but this does not mean that it is false.

Krsna Book 89:

When one is situated within the material world, it is not possible to experience this Brahman effulgence. In other words, in the material world this effulgence is not manifested, whereas in the spiritual world it is manifested.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.3:

The grossly materialistic demons are so completely bereft of spiritual knowledge that although at every moment they perceive the transience of the material body, all their activities center on the body. They are unable to understand that the soul within the body is the permanent and essential substance and that the body is mutable and temporary. Becoming first enamoured of then deluded by vivartavāda (the theory of evolution), they conclude that the entire cosmic body also lacks a Soul. Since the fallacious theory they apply to their own physical existence leads them to reject any research into the existence of a soul residing within the body, they fail to perceive the presence of the Supersoul within the gigantic body of the cosmic manifestation. They falsely conclude that the body is everything, that there is nothing beyond it; similarly, they think that the material creation, which is the universal body, is factually governed only by the laws of nature. Any discussion on this subject is invariably put to premature death by their insistence that nature is the be—all and end—all. The more intelligent among them carry this discussion a little further and postulate that impersonalism is the quintessence of everything. But far beyond this realm of manifest and unmanifest material nature is the transcendental and eternal state.

Renunciation Through Wisdom 2.2:

The famous atheist Kapila propagated the Sāṅkhya philosophy. He concluded that the material world consists of twenty-four material elements, namely, earth, water, fire, air, and ether; form, taste, smell, sound, and touch; eyes, tongue, nose, ears, and skin; mouth, hands, legs, anus, and genitals; mind, intelligence, and false ego; and the unmanifested state of the three modes of nature (pradhāna). When Kapila was unable to perceive the unmanifested soul after analyzing the twenty-four elements, he concluded that God does not exist. Thus the devotee community regards Kapila as an atheist.

Lord Kapila, the son of Devahūti, is a different person altogether from the agnostic Kapila. Lord Kapila is accepted as an empowered incarnation of the Supreme Godhead. In the Bhagavad-gītā Lord Kṛṣṇa refutes the atheist Kapila's Sāṅkhya philosophy and its contention that the unmanifested soul is nonexistent.

Renunciation Through Wisdom 2.4:

Persons afflicted by disease or other miseries are known as ārta, "the distressed." Commonly, a sick person depends on a doctor and medicine to cure his disease. But far-sighted scholars say that suffering of any kind is a result of sinful activities performed in the past. Ordinary people do not understand that sinful reactions result from ignorance. This ignorance exists in manifest (prārabdha), unmanifest (aprārabdha) and latent (kuṭashta) form.

Renunciation Through Wisdom 2.7:

By the influence of karma, one who is attached to the material body and mind has to change bodies life after life. In this way the soul roams the fourteen planetary systems within this material universe, sometimes going up and sometimes coming down. These planets are transitory—merely theatrical stages upon which the soul enacts his mundane existence. But when the living entity is elevated to spiritual perfection and is situated in his pure, eternal identity, devoid of all mundane designations, he attains the natural habitat of the spirit soul, the supramundane realm transcending this material creation and the intermediary zone of the unmanifested Brahman effulgence.

Renunciation Through Wisdom 2.7:

Empirical, atheistic philosophers like Kapila spent innumerable tedious hours researching the material phenomena of this cosmic creation. Yet it remained beyond the grasp of their limited intelligence to understand that there exists a realm transcendental and far superior to this manifested material world. Finally, when their probing minds failed to sight land in an ocean of speculation, they concluded that the absolute truth is unmanifest.

Compared to other species, human beings are certainly endowed with good intelligence, yet unless they are devotees of the Lord, all their thinking is limited within mundane boundaries. Therefore it is impossible for the mundane mind to approach the transcendence. But instead of surrendering to the Supreme Lord or His representative, the empirical philosophers try to explain away as "unmanifest" that which is beyond their mundane minds. This is known as the logic of the frog in the well.

Renunciation Through Wisdom 2.7:

Lord Kṛṣṇa describes the spiritual and material worlds as follows in the Bhagavad-gītā (8.17-20):

By human calculation, a thousand ages taken together form the duration of Brahmā's one day. And such also is the duration of his night. At the beginning of Brahmā's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again. Again and again, when Brahmā's day arrives, all living entities come into being, and with the arrival of Brahmā's night they are helplessly annihilated. Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."

Renunciation Through Wisdom 2.13:

Whatever exists—manifest or unmanifest, material or spiritual—has one primary source: the Supreme Lord, Kṛṣṇa.

Renunciation Through Wisdom 2.13:

Empiricists such as the atheist Kapila, unable to reach enlightenment by their own efforts, feel great relief in trying to explain away the Absolute Truth as unknowable and unmanifest. But great suffering befalls these dry speculators attached to the theory of the unmanifest Absolute, as Lord Kṛṣṇa confirms in the Bhagavad-gītā (12.5):

kleśo 'dhikataras teṣām

avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaṁ

dehavadbhir avāpyate

For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

Renunciation Through Wisdom 3.4:

In the Bhagavad-gītā (9.4) Lord Kṛṣṇa says:

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in Them.

In His unmanifested impersonal form Lord Kṛṣṇa pervades this entire universe, which is a transformation of His external energy.

Renunciation Through Wisdom 4.3:

As quoted in the Śrī Caitanya-caritāmṛta (Madhya 17.129-132 and 134-135), the Lord speaks about the Māyāvādīs in this way:

Śrī Caitanya Mahāprabhu replied, 'Māyāvādī impersonalists are great offenders unto Lord Kṛṣṇa; therefore they simply utter the words brahman, ātmā, and caitanya. The holy name of Kṛṣṇa is not manifest in their mouths because they are offenders unto Kṛṣṇa, the Supreme Personality of Godhead, who is identical with His holy name.

Renunciation Through Wisdom 4.5:

We find the Brahma-saṁhitā (5.39) boldly declaring the Lord's Supreme Personality:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.

All these incarnations of the Supreme Lord are full-fledged divinities. They are not influenced by anyone's whims; they do not become impersonal or formless upon someone saying so. They are eternally present. When They deem it necessary, They appear in their original transcendental forms, and then They disappear, just as the sun rises and sets. After Their appearance They perform manifest pastimes, and after Their disappearance They continue with Their unmanifest pastimes.

Renunciation Through Wisdom 4.5:

4) The conditioned living entities are encaged in this many-faceted prison-house called the material world. The nature of this world is creation, sustenance, and destruction. During creation and sustenance this material nature is in a manifest state, and with destruction it again becomes unmanifest. Thus this mundane, illusory realm is the Lord's inferior energy because it is sometimes manifest and at other times unmanifest.

5) Beyond this manifest and unmanifest external energy of the Lord exists another realm, which is transcendental and spiritually variegated. This is the unlimited spiritual sky, known as Vaikuṇṭha, which is everlasting. This realm is always manifest; it is never unmanifest. Thus it is not subject to creation and annihilation.

Renunciation Through Wisdom 4.5:

The mahat-tattva, the material nature, manifests itself in twenty-four ingredients: 1) the unmanifest principle, 2) false ego, 3) intelligence, 4) mind, 5) ether, 6) air, 7) fire, 8) water, 9) earth, 10) sound, 11) touch, 12) form, 13) taste, 14) smell, 15) ears, 16) skin, 17) eyes, 18) tongue, 19) nose, 20) mouth, 21) hands, 22) feet, 23) anus, 24) genitals.

Renunciation Through Wisdom 5.1:

The single-minded devotees are surrendered souls. They can perceive how the Lord's potencies are working. They feel no anxiety if sometimes the Lord's mercy does not manifest, even after long pleading and prayers, for they have unflinching conviction that the Lord will protect them under all circumstances.

Renunciation Through Wisdom 5.1:

Śrī Nārada instructed Śrīla Vyāsadeva with the following words:

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

tad dhi svayaṁ veda bhavāṁs tathāpi te

prādeśa-mātraṁ bhavataḥ pradarśitam

The Supreme Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

In this stage of realization, the eternal truth is no longer covered by the illusory, mundane pall of impersonal omnipresence, and what shines forth is the absolute spiritual personality. The fullest manifestation of that spiritual personality is Śrī Kṛṣṇa, the transcendental form of eternity, knowledge, and bliss, who is beyond the manifested and unmanifested material cosmos.

Renunciation Through Wisdom 5.1:

The Supreme Lord is endowed with at least six unlimited opulences—absolute wealth, power, beauty, knowledge, fame, and renunciation. With His countless mouths Śrī Ananta Śeṣa is unable to fully describe these opulences. Therefore the Lord is also said to be indescribable, all-pervading, and unmanifest.

Light of the Bhagavata

Light of the Bhagavata 18, Purport:

In Bhagavad-gītā it is said that when the daytime of Brahmā is over, the manifested creations of the universe all vanish, and after the end of Brahmā's night the creation is manifested again. Thus the cosmic creation, in its manifestation and nonmanifestation, resembles the creepers and plants that appear during the rainy season and gradually vanish when the season is over.

Light of the Bhagavata 29, Purport:

There are two kinds of living entities, namely the conditioned and the pure. It is for the conditioned living entities that the material nature is created, and the conditioned souls are put into it to become pure, unconditioned souls. Those who become unconditioned by devotional service enter into the eternal kingdom of God, and those who lose the chance rot in dormant material conditions, sometimes manifested and sometimes unmanifested. Lord Śrī Kṛṣṇa descends to reclaim the conditioned souls.

Sri Isopanisad

Sri Isopanisad Introduction:

There is another nature, which is beyond manifestation and nonmanifestation.

Sri Isopanisad 8, Purport:

Foolish people who have no knowledge of Śrī Īśopaniṣad or any of the other śruti-mantras consider the arcā-vigraha, which is worshiped by pure devotees, to be made of material elements. This form may be seen as material by the imperfect eyes of foolish people or kaniṣṭha-adhikārīs, but such people do not know that the Lord, being omnipotent and omniscient, can transform matter into spirit and spirit into matter, as He desires.

In the Bhagavad-gītā (9.11-12) the Lord regrets the fallen condition of men with little knowledge who deride Him because He descends like a man into this world. Such poorly informed persons do not know the omnipotence of the Lord. Thus the Lord does not manifest Himself in full to the mental speculators. He can be appreciated only in proportion to one's surrender to Him.

Sri Isopanisad 14, Purport:

Those living beings who reside on higher planets like the sun and the moon, as well as those on Martyaloka, this earth planet, and also those who live on lower planets—all are merged into the waters of devastation during the night of Brahmā. During this time no living beings or species remain manifest, although spiritually they continue to exist. This unmanifested stage is called avyakta. Again, when the entire universe is vanquished at the end of Brahmā's lifetime, there is another avyakta state. But beyond these two unmanifested states is another unmanifested state, the spiritual atmosphere, or nature.

Sri Isopanisad 14, Purport:

On the material planets, everyone from Brahmā down to the ant is trying to lord it over material nature, and this is the material disease. As long as this material disease continues, the living entity has to undergo the process of bodily change. Whether he takes the form of a man, demigod or animal, he ultimately has to endure an unmanifested condition during the two devastations—the devastation during the night of Brahmā and the devastation at the end of Brahmā's life.