Srimad-Bhagavatam 5.5.26 Lecture
Vrindavana, November 13, 1976
Pradyumna: "My dear sons, you should not envy any living entity, be he moving or nonmoving. Knowing that I am situated in them, you should offer resects to all of them at every moment. In this way you offer respect to Me." [SB 5.5.26]
Prabhupada: You read the purport.
Pradyumna: "In this verse the word vivikta-drgbhih, meaning "without envy," is used. [break] ...living entities are the abode of the Supreme Personality of Godhead in His Paramatma feature. As confirmed in Brahma-samhita: andantara-stha-paramanu-cayantara-stham [Bs. 5.35]. The Lord is situated in this universe as Garbhodakshayi Vishnu and Kshirodakashayi Vishnu. He is also situated within every atom. According to the Vedic statement, ishavasyam idam sarvam [Ésho mantra 1]. The Supreme Lord is situated everywhere, and wherever He is situated is His temple. We even offer respects to a temple from a distant place, and all living entites should similarly be offered respect. This is different from the theory of pantheism, which holds that everything is God. Everything has a relationship with God because God is situated everywhere. We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra-narayana. Narayana is present in the rich as well as the poor. One should not simply think Narayana is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone—even to cats and dogs.
vidya-vinaya-sampanne
brahmane gavi hastini
shuni caiva shvapake ca
panditah sama-darshinah
[Bg. 5.18]
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater or outcaste." (Bg 5.18) This sama-darshinah, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-drk, sama-drk. The Lord is always in an exalted position, even though He agrees to live everywhere. Srila Madhvacarya, quoting Padma Purana, states, vivikta-drshti-jivanam dhishnyataya parameshvarasya bheda-drshtih: "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is sitauted in every living entity." Madhvacarya further quotes from Padma Purana,
upapadayet paratmanam
jivebhyo yah pade pade
bhedenaiva na caitasmat
priyo vishnos tu kashcana
"One who sees the living entity and the Supreme Lord as always distinct is very dear to the Lord." Padma Purana also states, yo haresh caiva jivanam bheda-vakta hareh priyah: "One who preaches that the living entities are separate from the Supreme Lord is very dear to Lord Vishnu."
Prabhupada:
sarvani mad-dhishnyataya bhavadbhish
carani bhutani suta dhruvani
sambhavitavyani pade pade vo
vivikta-drgbhis tad u harhanam me
So premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayeshu vilokayanti [Bs. 5.38]. The atheist class men, they say that "I do not see God. How can I believe there is God?" But the advanced devotee, he sees every moment God's presence. Premanjana-cchurita-bhakti-vilocanena santah sadaiva [Bs. 5.38]. He doesn't say that "I do not see God." Santah sadaiva hrdayeshu vilokayanti yam shyamasundaram. And what is that God? It is not manufactured God. Syamasundaram, Krishna. Yam shyamasundaram. It is particularly mentioned. God means shyamasundaram. This is also..., appears to be contradictory. Syamasundaram. We have got idea: what is black is not beautiful. But here Krishna, Syamasundaram. Although He is black, He is sundaram. Barhavatamsam asitambuda-sundarangam. Asitambuda, black cloud. Black cloud, like that, color, but He is very sundaram. Kandarpa-koti-kamaniya-vishesha-shobham [Bs. 5.30]. He's so beautiful that if you compare with millions of Kandarpa, Cupid Cupid is supposed to be very beautiful. So if you bring together millions of Cupids, still, their combined beauty cannot be compared with Krishna's beauty. But He's still Barhavatamsam asitambuda-sundarangam, kandarpa-koti-kamaniya-vishesha-shobham govindam adi-purusham tam aham bhajami [Bs. 5.30].
So it is required that we develop our attachment for Krishna. Then every moment you'll see Krishna. There is no need of asking anybody, "Can you show me Krishna? Can you show me God?" You will see automatically. Sevonmukhe hi jihvadau svayam eva sphuraty adah [Brs. 1.2.234]. You cannot ask Krishna, "Please come here. I'll see You," just like you ask your dog or your servant. Krishna is nobody's servant. Krishna is the master. He may like you; He may not like. Naham prakashah sarvasya yoga-maya-samavrtah [Bg. 7.25]. He is everywhere. Andantara-stha-paramanu cayan... But He is not visible to the nondevotees. That is the... Unless you are devotee, you cannot see. Bhaktya mam abhijanati yavan yash casmi tattvatah [Bg. 18.55]. So that bhakti must be there.
So Krishna is present here in this temple. This temple is meant for this purpose, that you come here, see Krishna, and become attached to Him. Then you will see Him twenty-four hours. This is the process. Not that, I have several times explained, that this Krishna is marble statue. No. This is naraki-buddhih. Arcye vishnau shila-dhir gurushu nara-matir vaishnave jati buddhir, naraki buddhih. Naraki buddhih. This is warned. Krishna is here. Krishna is here in the temple, but He has come mercifully to be seen by you. Otherwise you are blind; you cannot see Krishna. But He has appeared as arca-vigraha so that You are accustomed to see wood and stone, so He appears in your visible form, but He is Krishna. You will understand He is Krishna present when you have got enough love for Him.
So as it is stated in the Bhagavad-gita, that,
mayy asakta-manah partha
yogam yunjan mad-ashrayah
asamshayam samagram mam
yatha jnasyasi tac chrnu
[Bg. 7.1]
This is the way. You increase your attachment, see Krishna in the temple, man-mana bhava mad-bhakto [Bg. 18.65], think of Krishna, and chant Krishna's name and offer obeisances Krishna. These things you can teach even to the small children. They can be practiced to see Krishna and increase attachment for Krishna. That is wanted. Mayy asakta-manah partha yogam yunjan mad-ashrayah. But this bhakti-yoga should be practiced not from the nondevotees. Then it will be not possible. Mayy asakta-manah partha yogam..., mad-ashrayah. Not jnanis' ashraya or yogis' ashraya, no. Then you'll never be able to see. Mad-ashraya. Either you take shelter of Krishna... You cannot take shelter of Krishna directly, that is not possible, but one who has taken shelter of Krishna, you can take shelter of him. That is mad-ashrayah, one, mat-ashrayah: "a person who has taken shelter of Me." That means His devotee, a pure Vaishnava, a Vaishnava guru. You have to take shelter of. Then you can practice bhakti-yoga. Then never mind what you are. Kirata-hunandhra-pulinda-pulkasha abhira-shumbha yavanah khasadayah, ye 'nye ca papa yad-apashrayashrayah [SB 2.4.18]. If you take shelter of a devotee of Krishna or Vishnu, then shuddhyanti—you'll be purified. Suddhyanti. How it is possible that...? He's born in low-grade family, kirata-hunandhra-pulinda-pulkasha. How he became so purified that he can see? Now prabhavishnave namah. This is Krishna's influence. He can do that. If you take shelter, upashrayashrayah, a devotee of Krishna, then Krishna is pleased to reveal Himself. That is Krishna's special power, Vishnu's special power. He can be seen even by the kirata-hunandhra andhra, and He cannot be seen even by the most purified brahmana. That is His option. He is not exposed to be seen by everyone. That is not possible.
So we have to learn through bhakti-yoga how to see Krishna, how to understand Him. Tad-vijnanartham sa gurum evabhigacchet samit-panih shrotriyam brahma-nishtham [MU 1.2.12]. These are required. You cannot jump over Krishna and see Krishna. That is not possible. So everything is sitting place of Krishna. Andantara-stha-paramanu cayantara-stham [Bs. 5.35]. He is even within the atom, so why not within yourself? He is everywhere. This vision should be developed. And vivikta-drgbhis tad aharhanam. If you see in that way, that Krishna is everywhere present But that presence can be experienced by love and devotion. There is no other way.
Thank you very much. Hare Krishna. (end)
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