17

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.”

When there is too much lawlessness and there are too many criminals, the state becomes overburdened and disturbed, and the state administrators are puzzled about what to do. Similarly, when the world is overrun by demons and atheists, they create a burden, and the demigods, the pious administrators of the universe, become perplexed. When the people of a state abide by the laws, administration is easy, but if people are criminals they overburden the state administrators. A similar situation sometimes upsets the balance of the cosmic affairs of this material world. Both the demons and the demigods always exist, but when the demoniac power increases, the world is overburdened. It is then that the demigods approach Lord Brahmā for assistance.

Lord Brahmā is one of the twelve authorities known as dvādaśa-mahājana (svayambhūr nāradaḥ śambhuḥ kaumāraḥ kapilo manuḥ/ prahlādo janako bhīṣmo balir vaiyāsakir vayam, Bhāgavatam 6.3.20). We have to follow the mahājanas, the great authorities, if we want to receive transcendental knowledge. The Vedic injunction is, tad-vijñānārthaṁ sa gurum evābhigacchet: if one wants to be in knowledge of everything, one must approach a guru, a bona fide authority, a spiritual master. The original guru is Kṛṣṇa. As Kṛṣṇa taught Arjuna, He also taught Brahmā, as stated in Śrīmad-Bhāgavatam (tene brahma hṛdā ya ādi-kavaye).

The Śrīmad-Bhāgavatam describes the original source of the creation, and this should be the actual subject matter of our research work. What is the original source of creation? Janmādy asya yataḥ: the original source of everything is the source of janma, sthiti, and pralaya – creation, maintenance, and dissolution. Our body has taken birth at a certain date, it lasts for some years – ten years, twenty years, fifty years, or whatever, according to the body – and then it will be finished. Where did this body come from, and when it is destroyed where will it go? There are scientific laws concerning the conservation of energy. What is the source of that energy? There is a source (yato vā imāni bhūtāni jāyante), and that source is identified in the Śrīmad-Bhāgavatam.

That source is not blind. Rascals think that everything has come from nothing. But how can something come out of nothing? There is no proof that such a thing happens, but fools claim that it does, and therefore they are blind. What is the nature of the original source from whom everything has come, in whom everything exists, and within whom everything will enter? The Bhāgavatam (1.1.1) says, janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ. The word abhijñaḥ indicates that the source of everything is completely conscious.

The word jña means “knowledge,” and abhi means “specific.” We have inadequate knowledge of where we have come from and where we shall go after death, and therefore we are not abhijña, supremely conscious. But the supreme source is abhijña. He is not a stone or a void. How could He be? The creation itself is evidence of the consciousness of the Supreme. Everyone can appreciate the cosmic manifestation and how nicely it is working. The sun and moon rise exactly on time, without deviating even one ten-thousandth of a second, and the seasons change in the same way, bringing with them fruits and flowers. In this way the entire cosmic manifestation is going on in a very orderly, systematic way. So unless there is some abhijña – some very clever intelligence who knows everything – how could all this have been created? Some people say that all this has come from nothing. What is this nonsense? Can such a creation come from nothing? Does this idea show very good reasoning? The Bhāgavatam says no.

The Bhāgavatam tells us that everything comes from the person who is abhijña, very intelligent and experienced, and that original intelligent person transmitted knowledge to ādi-kavi, the original created being, Lord Brahmā (tene brahma hṛdā ya ādi-kavaye). Brahmā, the original created being, has an original source, and he is in contact with that source. We understand that we get knowledge from another person with whom we are face to face. But when Brahmā was created he was alone. Therefore, how did he receive knowledge? That is explained in the Bhāgavatam: tene brahma hṛdā. The word hṛdā means “through the heart.” The Supreme Person, Paramātmā, is within the heart of every living being, including Brahmā. Therefore although Brahmā was alone, he received knowledge dictated by the Supreme. The word brahma means “Vedic knowledge.” Thus the Vedic knowledge was given first to Lord Brahmā.

The Vedic knowledge is given to everyone because Kṛṣṇa is within everyone’s heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ), but one must be qualified to receive that knowledge. Kṛṣṇa helps us by giving us knowledge both from within as the Supersoul (caitya-guru) and from without as the spiritual master.

Brahmā receives knowledge from Kṛṣṇa and distributes that Vedic knowledge, and therefore he is an authority. There are four sampradāyas, or chains of disciplic succession, through which Vedic knowledge is distributed – one from Brahmā, one from Lakṣmī, one from Lord Śiva, and one from the four Kumāras. We have to approach an authoritative representative of Kṛṣṇa appearing in one of these sampradāyas, and then we can receive real knowledge. Thus the earth personified approached Brahmā, who prayed to the Supreme Personality of Godhead, “The world is now overburdened with demons, and therefore I request You to appear.” Some say, therefore, that the Lord appeared at the request of Brahmā that He lighten the burden of the world.

When Kṛṣṇa appears, He protects the devotees and kills the demons. Therefore Kṛṣṇa in His Nārāyaṇa form has four hands. In two hands He holds a disc and club with which to kill the demons, and in the other two hands He holds the conchshell and lotus with which to bless and protect the devotees. The Lord says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati. Thus Kṛṣṇa bugles with His conchshell, “My devotees will never be vanquished.” And with the lotus flower He extends His blessings. The lotus flower, which sometimes also appears in the hand of Lakṣmī, is a symbol of blessings.

Now some may say that Kṛṣṇa appeared for this purpose or that purpose, but the real conclusion is that Kṛṣṇa appears for His own pleasure, not because He is bound by any other cause. We take our birth because we are bound by our karma, but Kṛṣṇa, being fully independent, does not come because of someone else’s request or because of karma. Rather, He comes by His own free will (ātma-māyayā). We are compelled to take birth because of Kṛṣṇa’s external, material energy, but Kṛṣṇa is not controlled by the māyā, or energy, of anyone else, and therefore He does not take birth in such a condition. Māyā, the illusory energy, is under the control of Kṛṣṇa, so how could māyā control Him? One who thinks that Kṛṣṇa, like us, is controlled by māyā is described in Bhagavad-gītā as mūḍha, a fool (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam).

Kṛṣṇa is the original Nārāyaṇa, the original source of the entire cosmic manifestation. Brahmā, or the first living being born just after the creation, is the direct son of Nārāyaṇa, who as Garbhodaka-śāyī Viṣṇu first entered the material universe. Without spiritual contact, matter cannot create. Those who are seeking the original cause of the material creation should know that the creation takes place when the spirit soul is present. Matter is activated by the spirit soul; it is not that the soul is created by matter.

According to the Buddhist theory, the living force – the living energy we all have – is created by material conditions. At the present moment, the entire world is influenced by this Buddhist theory. The actual fact, however, is that matter develops because of the presence of the living force. We can understand this very easily. After a child is born, he grows, and his body develops, but if the child is born dead – if the spirit soul is not present – the body will not develop. Therefore the spirit is the basis for the development of matter, and not vice versa. Why does a dead child not grow? Because the spirit is not present. A tree grows as long as there is life in it. If we sow the small seed of a banyan tree in good soil and favor it with water, it will grow because the spirit soul is present. But if we were to fry such a seed in fire and then sow it, it would fail to grow because the spirit soul would not be there.

Matter grows and develops because of the presence of the spirit soul, and this principle has been followed from the very beginning of the creation. At the beginning of creation the Supreme Spirit entered the universe, and the first living being, Brahmā, was born on a lotus flower grown from the transcendental abdomen of Viṣṇu. Accepting that the lotus on which Brahmā was born is matter, we should understand that it is also grown from spirit. Therefore spirit is the basis of creation.

Because the lotus flower on which Lord Brahmā is born is grown from the navel of Viṣṇu, Lord Viṣṇu is known as Padmanābha. Brahmā is known as ātma-bhū because he was begotten directly from the father, Nārāyaṇa, or Viṣṇu, without the contact of mother Lakṣmījī. Lakṣmījī was present near Nārāyaṇa, engaged in the service of the Lord, but still, without contact with Lakṣmījī, Nārāyaṇa begot Brahmā. That is the omnipotency of the Lord. When we want to beget a child, we need the help of a wife because we cannot beget a child alone. But Kṛṣṇa, Lord Viṣṇu, produced Lord Brahmā without the help of His wife, Lakṣmī, although she was present, because He is not dependent on anything. One who foolishly considers Nārāyaṇa to be like other living beings should take a lesson from this.

The Vedic literature forbids one to think that other living beings are on an equal level with Nārāyaṇa.