Especially in our Hindu society, they say, the Māyāvāda philosophers, they say that everyone is God. How everyone can be God? If everyone is God, then what is the significance of God? Even not demigods... In śāstra it says, yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ (CC Madhya 18.116). Not to speak of ordinary demigods, but big, big demigods, just like Brahmā, Lord Śiva... Even Viṣṇu. Of course, Kṛṣṇa is viṣṇu-tattva. Kṛṣṇa is not in the category of jīva-tattva. There are jīva-tattvas, there are śakti-tattvas, there are viṣṇu-tattvas. People do not know it. Therefore in the next line it is said, paraṁ bhāvam ajānantaḥ. They do not know what is viṣṇu-tattva, what is jīva-tattva, what is śakti-tattva, how things are working. Paraṁ bhāvam ajānantaḥ (BG 9.11). Mama bhūta-maheśvaram: "I am the Supreme Person."
Visnu-tattva, sakti-tattva and jiva-tattva
Expressions researched:
"jiva tattva"
|"jiva-tattva"
|"sakti tattva"
|"sakti-tattva"
|"visnu tattva"
|"visnu-tattva"
Srimad-Bhagavatam
SB Canto 8
The words bṛhate namas te have been explained by Śrīla Viśvanātha Cakravartī Ṭhākura: bṛhate śrī-kṛṣṇāya. The Supreme Personality of Godhead is Kṛṣṇa. There are many tattvas, such as viṣṇu-tattva, jīva-tattva and śakti-tattva, but above everything is the viṣṇu-tattva, which is all-pervading. This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gītā (10.42), wherein the Lord says:
- athavā bahunaitena
- kiṁ jñātena tavārjuna
- viṣṭabhyāham idaṁ kṛtsnam
- ekāṁśena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā. The Lord enters every universe as Garbhodakaśāyī Viṣṇu and then expands Himself as Kṣīrodakaśāyī Viṣṇu to enter the hearts of all living entities and even enter the atoms. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Every universe is full of atoms, and the Lord is not only within the universe but also within the atoms. Thus within every atom the Supreme Lord exists in His Viṣṇu feature as Paramātmā, but all the viṣṇu-tattvas emanate from Kṛṣṇa. As confirmed in Bhagavad-gītā (10.2), aham ādir hi devānām: Kṛṣṇa is the ādi, or beginning, of the devas of this material world—Brahmā, Viṣṇu and Maheśvara. Therefore He is described here as bhagavate bṛhate.
SB Canto 10.1 to 10.13
Everything is situated as a part of the Supreme Lord's potency. In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead. Similarly, Yogamāyā, who appeared as the daughter of mother Yaśodā, also played a part. Thus jīva-tattva, viṣṇu-tattva and śakti-tattva are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts.
Sri Caitanya-caritamrta
CC Adi-lila
Śrī Caitanya Mahāprabhu, who is the supreme controller, the one Personality of Godhead, has ecstatically become a devotee, yet His body is transcendental and not materially tinged.
There are different tattvas, or truths, including īśa-tattva, jīva-tattva and śakti-tattva. Īśa-tattva refers to the Supreme Personality of Godhead Viṣṇu, who is the supreme living force. In the Kaṭha Upaniṣad it is said, nityo nityānāṁ cetanaś cetanānām: the Supreme Personality of Godhead is the supreme eternal and the supreme living force. The living entities are also eternal and are also living forces, but they are very minute in quantity, whereas the Supreme Lord is the supreme living force and the supreme eternal. The supreme eternal never accepts a body of a temporary material nature, whereas the living entities, who are part and parcel of the supreme eternal, are prone to do so. Thus according to the Vedic mantras the Supreme Lord is the supreme master of innumerable living entities.
The Māyāvādī philosophers, however, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vāda, or monism. Factually, however, there is a distinction. This verse is especially meant to impart to the Māyāvādī philosopher the understanding that the Supreme Personality of Godhead is the supreme controller. The supreme controller, the Personality of Godhead, is Kṛṣṇa Himself, but as a transcendental pastime He has accepted the form of a devotee, Lord Caitanya Mahāprabhu.
The three predominators (Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu) are worshipable by all living entities, and the fourth principle (Śrī Gadādhara Prabhu) is to be understood as Their worshiper.
In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura, describing the truth about the Pañca-tattva, explains that we should understand that Lord Śrī Caitanya Mahāprabhu is the supreme predominator and that Nityānanda Prabhu and Advaita Prabhu are His subordinates but are also predominators. Lord Śrī Caitanya Mahāprabhu is the Supreme Lord, and Nityānanda Prabhu and Advaita Prabhu are manifestations of the Supreme Lord. All of Them are viṣṇu-tattva, the Supreme, and are therefore worshipable by the living entities. Although the other two tattvas within the category of Pañca-tattva—namely, śakti-tattva and jīva-tattva, represented by Gadādhara and Śrīvāsa—are worshipers of the Supreme Lord, they are in the same category because they eternally engage in the transcendental loving service of the Lord.
CC Madhya-lila
"'In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifested in many forms, You are one.'"
This verse is quoted from Śrīmad-Bhāgavatam (10.40.7). In the Vedas it is stated that the one becomes many (eko bahu syām). The Supreme Personality of Godhead expands Himself in various forms—viṣṇu-tattva, jīva-tattva and śakti-tattva.
According to the Vedic literatures, there are different regulative principles for the worship of each of these forms. If one takes advantage of the Vedic literatures and purifies himself by following the rules and regulations, ultimately he worships the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā (4.11): mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Worship of the demigods is in a sense worship of the Supreme Personality of Godhead, but such worship is said to be avidhi-pūrvakam, improper. Actually demigod worship is meant for unintelligent men. One who is intelligent considers the words of the Supreme Personality of Godhead: sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). One who worships demigods worships the Supreme Lord indirectly, but according to the revealed scriptures, there is no need to worship Him indirectly. One can worship Him directly.
Lectures
Bhagavad-gita As It Is Lectures
Srimad-Bhagavatam Lectures
So it is said here that manu-putrā mahaujasaḥ. Of course, those who are Prajāpatis, they are very famous. Naturally. They are the original. But all of them are kalāḥ sarve harer eva. Kalā. Kalā means just like part of the, part, plenary expansion of Kṛṣṇa. Then the expansion of the plenary expansion, then again expansion, again expansion. In this way, the first expansion is called prakāśa. Just like first expansion is Baladeva, from Kṛṣṇa. These things are described in Teachings of Lord Caitanya. You must read. The first expansion is Baladeva. The next expansion is from Baladeva, Saṅkarṣaṇa. From Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna, like that. So the first expansion is called prakāśa. Then there are divisions: prābhava, vaibhava... In this way, as you have learned from previous verses, many thousands of expansions. We are also expansion, but we are separated expansion, living entities. Svāṁśa-vibhinnāṁśa. Svāṁśa. Just like this my hand is my part and parcel of my body, direct expansion. And from the hands there are so many hairs. They are also from the hand. Just as my head. And from the head there are so many hairs. So they are also expansion. But they are separated expansion. I can cut my hair, but I cannot cut my throat.
So there are expansions, svāṁśa, personal expansion, and separated expansion. The personal expansions are called viṣṇu-tattva. Baladeva... Just like Lord Caitanya Mahāprabhu, His personal expansion is Nityānanda Prabhu and Advaita Prabhu. And Śrīvāsādi they are separated expansion. Although they are associates, but Śrīvāsa, jīva-tattva; and Nityānanda Prabhu and Advaita Prabhu, viṣṇu-tattva. And Gadādhara is śakti-tattva. So in this way, God is person and His personal expansions are innumerable, unlimited. Viṣṇu-tattva. They are worshipable. And other tattva, śakti-tattva and jīva-tattva, they are meant for service. But all together taken, that is one. That is Absolute Truth.
So God is one, but there are different kinds of demigods. That is also a fact. They are accepted as different parts and parcels of God, as we are also. The demigods are also living entities. They are not viṣṇu-tattva. There are viṣṇu-tattva, jīva-tattva and śakti-tattva. Viṣṇu-tattva is the Supreme Absolute Truth, jīva-tattva is part and parcel, and śakti-tattva is the energy of God. So the demigods... You can become a demigod. You can become. If you follow the process how to become, then you become one day the demigod in the sun planet. It is not difficult. You can become one day even Lord Brahmā. Just like you can become one day President Nixon, like him. That requires your qualification. But you can... But you cannot become Kṛṣṇa or Nārāyaṇa. That is not possible. God is one. You cannot become God, but you can become part and parcel of God, more powerful. That is possible. Just like you are all Americans, but some of you can become a big officer in the government, the president, the secretary, the governor, but their position is better than ordinary man, similarly, the demigods are like that. They are different officers of the Supreme Lord, Kṛṣṇa.
Anything about Nārāyaṇa, that is not of this material world. That is of the spiritual world. Therefore, Kṛṣṇa question and Kṛṣṇa answer, they are not material things. Therefore, if we always engage ourself in Kṛṣṇa question and Kṛṣṇa answer... śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Therefore it is called Viṣṇu. Not that any other śravaṇaṁ kīrtanam. Only Viṣṇu. Viṣṇu means viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. Viṣṇu-tattva means rāmādi-mūrti. Rāma, Nṛsiṁha, Varāha, Kṛṣṇa... There are so many. They are described. They are viṣṇu-tattva. Viṣṇu-tattva, jīva-tattva, śakti-tattva. There are different tattvas. So śravaṇaṁ kīrtanam. If you engage yourself in śravaṇaṁ kīrtanam, that should be for Viṣṇu, not for any other, anyone else. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Smaraṇam, meditation. That is also Viṣṇu. The yogis, those who are actually yogis, they meditate upon the viṣṇu-mūrti within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis, their meditation, Viṣṇu.
Sometimes the Māyāvādīs, they say that any name, either of Hari or any other demigod, is equal. No. That is not. That is nāmāparadha. If one thinks that the holy name of Hari is as good as the name of other demigods, then it is nāmāparadha. That is not śuddha-nāma. So people are being misguided in that way. But the śāstra does not say that. The śāstra says, harer nāma, harer nāma (CC Adi 17.21), the holy name of Hari, Kṛṣṇa, Viṣṇu, Viṣṇu-tattva. Hari means Viṣṇu-tattva. There are... Tattva is manifested in different ways: Viṣṇu-tattva, Viṣṇu-śakti-tattva, jīva-tattva, like that. So śāstra says that harer nāma, Viṣṇu-tattva. Viṣṇu... Of course, Lord Viṣṇu has several thousands of names according to His different activities: Viṣṇu, Nārāyaṇa, Hari, Govinda, Mādhava, many names. So any name of the Supreme Personality of Godhead Hari... Harer nāma harer nāma harer nāma. The śāstra reminding us three times. Just like we stress upon something that "Do this! Do this! Do this!" Thrice. So therefore it is said three times, harer nāma harer nāma harer nāma, so that he may not forget. He may not be misguided by the so-called Māyāvādīs that any name... No.
Sri Caitanya-caritamrta Lectures
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 Ācāryas, 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.
So in this way we have to study īśvara-tattva, then śakti-tattva, jīva-tattva. That is knowledge; that is education. Not whimsically suggesting something and talking foolishly and... Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti tattvam (SB 10.14.29). If you want to know the truth, then you have to follow these principles, how to know īśvara-tattva. And how to know? Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Then you have to go, approach the bona fide guru. He will let you know. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34).
At the present moment, the so-called scientists, philosophers, they are simply studying the working of the material nature. But they do not know behind this material nature the real powerful is there. Just like we are enjoying the electric light, electric power, but as soon as it has failed from the powerhouse, everything stoped. Similarly, the real power is Kṛṣṇa. He's the powerful, śaktimān. When He desires, there is creation, this material manifestation, and when He winds up, everything is finished. This is the way. So how He is doing that? That is explained in this chapter. Pañca-tattva: He's acting by expansion of His different features.
So Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu appeared here at Māyāpur, this very place where you are now sitting, with all these five features: Nityānanda Prabhu, Śrī Advaita Prabhu, and Gadādhara Prabhu, Śrīnivāsa Prabhu. So He Himself, Kṛṣṇa, and Nityānanda Prabhu is immediate expansion of His personal self; Advaita Prabhu is incarnation of Kṛṣṇa or Viṣṇu, Mahāviṣṇu, three; and Gadādhara Prabhu is the expansion of spiritual energy; and Śrīnivāsa Prabhu is the expansion of His marginal potency, marginal energy, jīva-tattya. Jīva-tattva, śakti-tattva, prakāśa-tattva, and avatāra-tattva, and He Himself. This Pañca-tattva. This Pañca-tattva will be explained in this chapter. That is the proposal of the author.
So in this way, if we try to understand that Pañca-tattva, śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda... This is Pañca-tattva: Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara, and Śrīvāsādi. Śrīvāsādi means jīva-tattva. The jīva-tattva, śakti-tattva, viṣṇu-tattva, these are all tattvas. So Pañca-tattva. Śrī Kṛṣṇa Caitanya is the supreme tattva, Kṛṣṇa. Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. We are worshiping Rādhā-Kṛṣṇa. So Śrī Kṛṣṇa Caitanya is Rādhā-Kṛṣṇa combined. Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya.
- rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād
- ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
- caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam...
- (CC Adi 1.5)
Now, tattva, the Absolute Truth, He is comparing, just like blazing fire. Absolute Truth is blazing fire and, jīvera svarūpa-yaiche sphuliṅgera kaṇa, and the living entities, they are just like sparks, sparks of the fire. We have seen fire, blazing fire, and when fire is blazing, we can see the sparks and the original fire.
- jīva-tattva-śakti, kṛṣṇa-tattva-śaktimān
- gītā-viṣṇupurāṇādi tāhāte pramāṇa
Now, Caitanya Mahāprabhu says that "Jīva-tattva, the living entities, they are never the energetic; they are energy." Energetic and energy. So how it is so? The evidence is from Bhāgavata, Viṣṇu Purāṇa and Bhagavad-gītā. Because one has to give evidence. How do you say that jīva-tattva, the living entities, they are not the Supreme? Caitanya Mahāprabhu sa..., they are not su... Not to say, I mean to say, speak of Supreme, they are not even of the same category. Because there are different categories. Viṣṇu-tattva, jīva-tattva and śakti-tattva—there are so many categories. So He says that "Jīva, the living entities, they are in the categories of energy. They are not energetic." Energetic and energy, you should try to understand. Just like the fire, fire and its heat. Heat is the energy, and the fire is the energetic. Similarly, the Supreme Lord, He is the energetic, Supreme Person, and we, the living entities, we are energy. But as you cannot separate energy and energetic separately... Wherever there is energy, wherever there is fire, there is heat also. You cannot separate the fire... So as soon as we are separated, that is our conditional state. How we are separated? Just like the sparks of the fire, as soon as he's come out of the fire and falls down on the ground, it loses its illumination immediately. Immediately. That illuminating spark which was dancing with the fire, as soon as falls down, it becomes black, charcoal. It is just like carbon. So, so long with the fire, it is just like, as good as fire, illuminating. So our position is like that.
General Lectures
Although He is always situated in Goloka Vṛndāvana for satisfaction of the inhabitants of Vṛndāvana. Gopī-jana-vallabha giri-vara-dhārī. Kṛṣṇa, the original Personality of Godhead, is very busy to satisfy the gopī-jana, the gopīs and the cowherd boys. He does not go out of Vṛndāvana. But still, because He is the Supreme Personality of Godhead, He can expand Himself in such a way. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Kṛṣṇa expands Himself, eko bahu syāma. According to Vedic description, the first is viṣṇu-tattva. Viṣṇu-tattva and jīva-tattva. The viṣṇu-tattva is called svāṁśa. There is no difference between one viṣṇu-tattva to another. Just like (indistinct) Rāmacandra, He is viṣṇu-tattva. Nārāyaṇa, viṣṇu-tattva. Balarāma, viṣṇu-tattva. So there is no difference in power. They are called svāṁśa, svāṁśa-vistṛra. And there are other vistṛra. That is called vibhinnāṁśa vistṛra, separated part and parcel. We are, we the jīvas, we are also expansion of Kṛṣṇa or Viṣṇu. But we are a small, separated part and parcel, whereas viṣṇu-tattva expansion, They are full in power. The viṣṇu-tattvas are known as puruṣa-tattva, whereas the jīva-tattva is known as śakti-tattva. Jīva-tattva, as the Māyāvādī philosophers, they think that jīva-tattva can be God or jīva can become God. That is a false theory. It has no value according to Vedic scripture. In the Bhagavad-gītā, it is said that
- apareyam itas (tv anyāṁ)
- tu viddhi me prakṛtiṁ parām
- jīva-bhūtāṁ mahā-bāho
- yayedaṁ dhāryate jagat
- (BG 7.5)
So this jīva-tattva is accepted as prakṛti, not puruṣa. There are two kinds of prakṛtis or energies of the Supreme Personality of Godhead. One is called inferior energy, bhūmir āpo 'nalo vayuḥ (BG 7.4), these material elements, earth, water, fire, air, ether, mind, intelligence, and false ego, they are inferior energies of the Supreme Lord. And the jīva-bhūta, that superior energy world, because the superior energy tries to lord it over the material energy. Just like we are jīvas. Every one of us trying to utilize the material resources of the material nature. We are simply trying. Actually we are not bhoktā. Bhoktā is the Supreme Personality of Godhead.
Kṛṣṇa says that there are many manifestations of the Supreme Lord Viṣṇu. Just like candles, there are many candles, each candle has got the illuminating power. Similarly, eko bahu syām. Viṣṇu expands Himself in many, many millions of forms. Those forms are called svāṁśa and vibhinnāṁśa. Svāṁśa, personal expansions, and separated expansions. The separated expansions are we, we living entities. As it is stated in the Bhagavad-gītā, mamaivāṁso jīva bhūta (BG 15.7). So we are also expansions of Viṣṇu, or Kṛṣṇa, but we are separated. Means we are not personal expansions. The personal expansions is called Viṣṇu-tattva, and the separated expansion is called jīva-tattva. And jīva-tattva is also śakti-tattva. Viṣṇu is śaktimān, and we are śakti. That is also stated in the Bhagavad-gītā:
- apareyam itas tu viddhi
- me prakṛti parām
- jīva-bhutāṁ mahā-baho
- yayedaṁ dhāryate jagat
- (BG 7.5)
So we are śakti-tattva. We are not śaktimān-tattva. It is not corroborated. One who thinks that "I am God," śaktimān-tattva, that is false. We are śakti-tattva. Śaktimān means the powerful, one who possesses the power, and śakti means the power or energy. Or one who controls the energy, He is called śaktimān, and the energy acts in different way. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). There are different kinds of, millions of energies, of the śaktimān. So we are energy of Kṛṣṇa. We cannot be Kṛṣṇa. Just like fire and heat or light. Heat is not different from fire, but heat is not fire. If you feel heat, it does not mean that you're touching the fire or that you are being burned. So simultaneously one and different. This philosophy of Caitanya Mahāprabhu, acintya-bhedābheda-tattva: simultaneously, inconceivable one and different. That is Caitanya Mahāprabhu's philosophy, Vaiṣṇava philosophy. We are neither different nor one, simultaneously, and therefore it is called inconceivable, acintya. In our material conception we cannot think that one thing may be simultaneously one with another and different from another. So this is our position: jīva is śakti-tattva and bhagavān is śaktimān-tattva.
There are many forms of Viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He's expanded in many forms: Rāma, Nṛsiṁha, Varāha... There are so many incarnation of Viṣṇu-tattva. They're all one. Advaitam acyutam anādi ananta-rūpam. So Viṣṇu-tattva, worshipable, or Kṛṣṇa-tattva, worshipable. And to pin our staunch faith in Viṣṇu, we should discuss about Viṣṇu-tattva and not Viṣṇu-tattva (?). That is called siddhānta. Siddhānta boliyā citte nā kara alasa: "Don't be lazy to discuss about siddhānta." Ihā haite kṛṣṇe lāge sudṛḍha mānasa: "The more you discuss the thesis—not thesis; the factual presentation of Viṣṇu-tattva, māyā, and jīva-tattva, śakti-tattva—then it will be clear what is Kṛṣṇa." Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). We should try to understand this fact, that Kṛṣṇa is the origin of everything, and if we take to Kṛṣṇa consciousness... Kṛṣṇe bhakti kaile sarva-karma kṛta haya. If you become Kṛṣṇa conscious, then your all other duties automatically... The same example, as we have given: If you pour water on the root of the tree, then all other duties are automatically done. There is no question of separate attempt-philanthropy, philosophy and nationalism, this "ism," that "ism." We have discovered so many things and diversion of the real duty. That we shall have to concentrate. That is siddhānta.
- siddhānta boliyā citte nā kara alasa
- iha haite kṛṣṇe lāge sudṛḍha mānasa
- We become more and more faithful to Kṛṣṇa by understanding the siddhānta.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Prabhupāda: Viṣṇu-tattva. That is called Viṣṇu-tattva.
Guest: In that expansion can't we take Durgā and Siva, even for...
Prabhupāda: Yes. That is śakti-tattva. We have to take expansion according to the tattva. Substance and categories; in which category. The substance is Viṣṇu, and all other tattvas are categories. So devatās, they are śakti-tattva, śakti category, the same category as you are. The same example. Just like here a government officer, he is also Indian gentleman, you are also Indian gentleman, but he has got his power on account of his high qualities. Similarly you can become also Durgā. You can become Indra, Candra, Sūrya. So qualitatively the ant, you are a learned brāhmaṇa, they are all the same category.
- vidyā-vinaya-sampanne
- brahmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
A paṇḍita knows that they are on the same jīva-tattva categories. Viṣṇu-tattva, jīva-tattva, śakti-tattva, there are many tattvas. Brahman-tattva, paramātmā-tattva, and Bhagavat-tattva, they are the substance, and all other tattvas, they are jīva-tattva, śakti-tattva, like that. So Bhagavān is not jīva-tattva, but others, they are jīva-tattva. Demigods, they are jīva-tattva. Brahma is also jīva-tattva. Devī is śakti-tattva. Jīva is also śakti-tattva. In one sense jīva-tattva is higher than this material śakti-tattva. That is stated in the Bhagavad-gītā:
- apareyam itas tu anyāṁ
- viddhi me prakṛtiṁ parāḥ
- jīva-bhūtaṁ mahā-bāho
- yayedaṁ dhāryate jagat
- (BG 7.5)
(Hindi)
Guest: For meditation, which form should we...
Prabhupāda: Meditation Viṣṇu, Viṣṇu form.
Guest: (Hindi)
Prabhupāda: Yes. Viṣṇu form is the objective. So, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayo. Viṣṇu-tattva lakṣa(?), very good mantra. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ divīva cakṣur ātatam, like that.
Guest: Śakti in original is Rādhā?
Prabhupāda: Yes. Parāsya śaktih..., parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). (Hindi) Originally cit-śakti. That cit-śakti is expanding. Just like we are..., rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kalā means part and parcel. So we are also part and parcel, but we are very small part and parcel. But rāmādi mūrti, they are bigger part and parcel. Just like if you throw one brick on the floor, so there will be so many small particles, big particles, this particle, that. They are all part and parcel of the brick, but one part very small atomic part, and one big part, this part, this part, then this part, then this part. So all, Kṛṣṇa is the origin, and everyone is part and parcel. Some of them are bigger and some of them are smaller. So Viṣṇu-tattva is almost like Kṛṣṇa.
Guest: Like Kṛṣṇa.
Prabhupāda: Others, they are very small. So according to the size, or according to the power...
Guest: Power.
Prabhupāda: ...the part and parcel exercises his position. Some of them are Viṣṇu-tattva, some of them are Jīva-tattva, some of them are Śakti-tattva and some of them para-tattva. Like that.
Guest: Para-tattva?
Prabhupāda: Para-tattva.
Guest: Means?
Prabhupāda: Para-tattva is Bhagavān. Para-tattva means Kṛṣṇa, Rāma, Nārāyaṇa, Viṣṇu. These are para-tattva. Bhagavān avatāra, rāmā, nṛsiṁha, varāha, kūrma, vāmana, daśāvatāra, all avatāra. (Hindi) Or śakti-tattva, material energy, aparā-tattva, matter. Similarly cit-tattva, spiritual world. The living entities, although they are in the material world, they belong to the spiritual world. Therefore Kṛṣṇa says, apareyam. This material energy is inferior. Itas viddhi me prakṛtiṁ parām. Beyond this there is another, superior energy, jīva-bhūta, that is jīva.
1976 Conversations and Morning Walks
Indian man: Because I was trying to refer to Govindāṣṭakam, Where it says, (sings) śrī kṛṣṇa rādhā āra gokuleśa gopāla govardhana-nātha viṣṇu, jīveti amṛtamedhadevo govindaṁ dāmodaram ada vetti(?). He's saying, śrī kṛṣṇa rādhā āra gokuleśa gopāla govardhana-nātha viṣṇu. That is what I was trying to see that is really... I know that say Kṛṣṇa's expansion is Mahā-Viṣṇu, but still, why do they say govardhana-nātha viṣṇu? That I was trying to understand. Please don't misunderstand me.
Prabhupāda: No, no, Govardhana... Every one is viṣṇu-tattva. Viṣṇu-tattva, jīva-tattva, śakti-tattva, like that. So all of them on the Viṣṇu category. That's all. Viṣṇu-tayā vibhāti. Viṣṇu-tayā vibhāti. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate viṣṇu-tayā vibhāti (Bs. 5.46). These things are there. So Godhead is viṣṇu-tattva. So sometimes Viṣṇu, sometimes Nārāyaṇa, sometimes Govinda, sometimes Kṛṣṇa, like that.
Indian man: That's very nice, because one can understand very well. Because I always took Mahā-Viṣṇu as the expansion of Kṛṣṇa, but still, when I went to Govindāṣṭakam and then also like Brahma-saṁhitā says, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā... (Bs. 5.48).
Prabhupāda: Loma-vilajā jagad-aṇḍa-nāthāḥ.
Indian man: ...jagad-aṇḍa-nāthāḥ, viṣṇur mahān sa iha yasya (Prabhupāda quotes same verse simultaneously) kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. So he says Mahā-Viṣṇu is even one expansion of Kṛṣṇa, yet in Govindāṣṭakam they say, govardhana, gopāla govardhana-nātha viṣṇu, śrī kṛṣṇa rādhā gokuleśa, gopāla govardhana-nātha viṣṇu.
Prabhupāda: They're all viṣṇu-tattva. Viṣṇu-sahasra-nāma-stotra.
Indian man: Because many people... At least among the Indians I get very big argument about it, that it is Mahā-Viṣṇu who is Supreme Personality of Godhead, and Kṛṣṇa is only one avatāra of His. And I try to...
Prabhupāda: That argument is discussed in the Caitanya-caritāmṛta.
Hari-śauri: First volume?
Prabhupāda: Yes, first volume you see. You see. See the contents. You can't find it? When he is discussing somebody, says Viṣṇu is the origin?
Correspondence
1969 Correspondence
Regarding your question, "What does Rama mean in Hare Rama? Is this Balarama or Lord Ramacandra?", you can take it both ways, because there is no difference between Ramacandra and Balarama. Generally it means Krishna, because Rama means enjoyer. So either Ramacandra, Balarama or Krishna are all Visnu Tattvas and are always enjoying. The sakti tattva, or jiva tattva is always enjoyed. Our position is always predominated. If we remain in that position and properly use our small independence, then we remain happily eternally. But artificially, if we want to be independent and imitate the Supreme Enjoyer, then it is delusion. Material life means trying to imitate the Enjoyer, and spiritual life means to remain in one's eternal position as enjoyed. This Hare Krishna Mantra is addressed to the energy of the Lord and the Lord Himself to keep the chanter in his eternal position of being enjoyed. The prayer is "My Lord, Oh the Spiritual Energy of the Lord, kindly keep me engaged in Your service."
| Page Title: | Visnu-tattva, sakti-tattva and jiva-tattva |
| Compiler: | Labangalatika |
| Created: | 18 of Apr, 2011 |
| Totals by Section: | BG=0, SB=2, CC=3, OB=0, Lec=12, Con=3, Let=1 |
| No. of Quotes: | 21 |