Śrīmad-Bhāgavatam 1.2.30

Type:
Śrīmad-Bhāgavatam
Date:
November 9
Year:
1972
Place:
Vṛndāvana

Pradyumna: [leads chanting of verse, etc.] [Prabhupāda and devotees repeat] 

sa evedaṁ sasarjāgre
bhagavān ātma-māyayā
sad-asad-rūpayā cāsau
guṇamayāguṇo vibhuḥ
[SB 1.2.30]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.2.30

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

[break] [leads chanting of synonyms] [break] 

saḥ—that; eva—certainly; idam—this; sasarja—created; agre—before; bhagavān—Personality of Godhead; ātma-māyayā—by His personal potency; sat—the cause; asat—the effect; rūpayā—by forms; ca—and; asau—the same Lord; guṇa-maya—in the modes of material nature; aguṇaḥ—transcendental; vibhuḥ—the Absolute. 

[03:07] 

Translation: “In the beginning of the material creation, the Absolute Lord, in His own transcendental position, created the energies of cause and effect by His own internal energy.” 

Prabhupāda: Hm. 

sa evedaṁ sasarjāgre
bhagavān ātma-māyayā
sad-asad-rūpayā cāsau
guṇamayāguṇo vibhuḥ
[SB 1.2.30]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.2.30

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

So here is the information of creation. The creation is from a person, not from the impersonal feature of the Absolute Truth. Creation, there must be brain; otherwise how there is question of creation? We are part and parcel of Kṛṣṇa. We are…, we have also creative power. So as soon as there is question of creative power, there must be a brain behind the creation, and brain means a person. 

Creation cannot be possible from void or impersonal things. We have several times discussed this point, that the government, this word, appears to be impersonal, but actually, behind the government there is a person—the president or the king, like that. So this creation, cosmic manifestation, is possible through the creative power of the Supreme Person; therefore God cannot be impersonal. Impersonal feature is one of the manifestation of God. God must be a person. 

This is the conclusion. Sa eva idam: this cosmic manifestation was created. In another place it is stated, aham evāsam agre: before creation, there was God, Kṛṣṇa. And when this material creation will be finished, He will remain. Therefore Kṛṣṇa, or God, is not one of these created…, material created things. 

That is admitted even by the staunchest impersonalist, Śaṅkarācārya: nārāyaṇaḥ paraḥ avyaktāt. Vyakta avyakta, this mahat-tattva, from which this material cosmic manifestation is there, but nārāyaṇa-para, Nārāyaṇa is above. That means above this creation. Nārāyaṇa, or Kṛṣṇa, is not one of the product of this creation. Just like our existence: we are one of the products of this creation. 

So Nārāyaṇa, or Kṛṣṇa, is not one of the products of this material creation; therefore it is to be understood that Kṛṣṇa’s body is not material. But the Māyāvādī philosophers, they think like that, that Kṛṣṇa is God, but He has accepted a material body. This is Māyāvādī philosophy. But how Kṛṣṇa can accept a material body, because He existed before the material creation? 

Another consideration is that even if we accept a material body, that is not material for Him. That is also spiritual. It appears to us as material, but that is spiritual. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8, Cc. Madhya 13.65, purport]. He has got multi-energies, and because He is spirit, complete spirit, therefore His energies are also spiritual. Śakti-śaktimator abhedaḥ. There cannot be any distinction between the powerful and the power. 

So here it is clearly said that sa evedaṁ sasarjāgre bhagavān ātma-māyayā: “Bhagavān created by His energy.” It is not that Bhagavān is finished after this creation. The Māyāvāda philosophy is that everything is God; therefore there is no separate existence of God. That is impersonalism. But here it is said that bhagavān ātma-māyayā: He created this cosmic manifestation by His energy. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]plugin-autotooltip__small plugin-autotooltip_bigŚrī Īśopaniṣad, Invocation

The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.
. His full energy, even it is taken away from Him, still, He is full, He’s complete. He’s not exhausted. 

So sa evedaṁ sasarjāgre bhagavān ātma-māyayā, sad-asad-rūpayā. The māyā is displayed—māyā means energy—that is displayed in two ways: material and spiritual. Material is asat, and spiritual is sat. Asat means which does not exist permanent…, permanently. Bhūtvā bhūtvā pralīyate [Bg. 8.19]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 8.19

Again and again the day comes, and this host of beings is active; and again the night falls, O Pārtha, and they are helplessly dissolved.
. It is created; again it is annihilated. Therefore it is called sometimes asat. Asat means not false, but not permanent. 

So this material creation is also manifestation of Kṛṣṇa’s energy, and there is another creation, but that is not creation; that is always existing. That is the spiritual world. Sanātana. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg. 8.20]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 8.20

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.
. That, that manifestation, that is internal potency. This is external potency. 

This material world is manifestation of the external potency of Kṛṣṇa, whereas the spiritual world is the manifestation of His internal potency. Unfortunately, the modern advancement of education has no information what is that spiritual world. He has… They have no information. They are concerned with this material world only. That is also not perfectly. 

But there is spiritual world. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 15.6

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.
, Kṛṣṇa says. There is another, another manifestation of His internal potency. That is eternal, blissful and full of knowledge. Here, in this material world… Material world means it is not eternal, not blissful and not full of knowledge. This is material world. In the Viṣṇu Purāṇa it is said: avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. This manifestation of energy is full of ignorance. The nature of this world is called darkness, tamasi, tama. Tamasi mā jyotir gama. 

So sad-asad-rūpayā cāsau guṇa…, guṇamaya aguṇaḥ. Kṛṣṇa, when He’s called aguṇa, or nirguṇa, that means He’s not affected by these material modes of nature. Above material nature. We are affected. We living entities, we are affected by the material modes of nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. But Kṛṣṇa is not affected. That is Kṛṣṇa…, difference between Kṛṣṇa and ourself. 

In the Bhagavad-gītā there is another instance. When Arjuna asked Kṛṣṇa, Kṛṣṇa said, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 4.1

The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.
. Kṛṣṇa said that “First of all, I narrated this yoga system of Bhagavad-gītā to the sun-god.” So, in order to clear this matter, Arjuna inquired from Him: “My dear Kṛṣṇa, we are born very recently. How is that, You narrated this yoga system to the sun-god?” Arjuna, of course, knew everything, but in order to clear our doubts, he raised this question. And Kṛṣṇa answered that “You were also present at that time, but you have forgotten. I have not forgotten.” 

So this is another proof that Kṛṣṇa…, Kṛṣṇa’s body does not change. Kṛṣṇa, when He comes, when He appears, He comes in His original, spiritual body. Therefore Kṛṣṇa has warned that avajānanti māṁ mūḍhāḥ [Bg. 9.11]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 9.11

Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.
. The Māyāvādī philosophers who think that Kṛṣṇa has accepted a material body, they are described as mūḍha. They have no sufficient knowledge. Paraṁ bhāvam ajānantaḥ. They do not know what is the power behind Kṛṣṇa. 

So Kṛṣṇa creates. Before creation, aham ādir hi devānām [Bg. 10.2]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 10.2

Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.
. In the Bhagavad-gītā it is said, devānām. First of all, Brahmā was created. Then other great sages were created. Then other demigods were created. But Kṛṣṇa says, aham ādir hi devānām. Therefore He’s not a created being of this material world. We have to consider in that way. 

Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 10.8

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.
. The Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.1.1

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.
. So Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavaḥ. Iti matvā bhajante māṁ budhā bhāva-samanvitāḥ. One who knows Kṛṣṇa, the Supreme, ādi-puruṣam, ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33], his knowledge is perfect. If one thinks Kṛṣṇa as one of the product of this material word, then his knowledge is imperfect. He’s still in the darkness of this material creation. 

So those who are in the darkness of this material creation, they consider Kṛṣṇa as one of the human being. As a great scholar says, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 18.65

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
, the scholar points out that “It is not to Kṛṣṇa. It is the…, it is up to the inner soul which is within Kṛṣṇa.” There is no “within” and “without” Kṛṣṇa. Kṛṣṇa…, as we have got difference between within and without, Kṛṣṇa has no such difference. And those…, one who does not know, they think…, such person thinks Kṛṣṇa as one of the product of material creation. 

That is not the fact. 

sa evedaṁ sasarjāgre
bhagavān ātma-māyayā
sad-asad-rūpayā cāsau
guṇamayāguṇo vibhuḥ
[SB 1.2.30]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.2.30

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

Vibhu. He’s vibhu, we are aṇu. That is the difference. Kṛṣṇa is vibhu, unlimited. We are limited. So we, we cannot be equal to Kṛṣṇa. The Māyāvāda philosophy that there is no difference between jīva and Bhagavān… There is sufficient difference. He is vibhu; we are aṇu. Aṇor aṇīyān mahato mahīyān. 

He’s the greatest of the great, and He’s the smallest also. So Kṛṣṇa cannot be equal…, or nobody can be equal to Kṛṣṇa or greater than Kṛṣṇa. Kṛṣṇa is asamordhva. Nobody can be equal or greater than Kṛṣṇa. Everyone is below Kṛṣṇa. 

That is explained in the Caitanya-caritāmṛta: ekale īśvara kṛṣṇa, āra saba bhṛtya [Cc. Ādi 5.142]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Ādi 5.142

Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.
. Only Kṛṣṇa is the supreme master. Ekale īśvara kṛṣṇa, āra saba bhṛtya. Śiva-viriñci-nutam [SB 11.5.33]. Even great demigods like Lord Brahmā, Lord Śiva, they also subordinate to Kṛṣṇa. They offer their obeisances to Kṛṣṇa. 

Śiva-viriñci-nutam. And in the Brahmā-saṁhitā it is confirmed by Brahmā: īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvara. Everyone can be called īśvara. Īśvara means controller. So we are also controller of something. A business man is controller of his business; I am controller of my disciples. There are so many controllers. So in that sense, everyone is īśvara, in the sense of controller. But Lord Brahmā says, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]: “The supreme controller, the supreme controller is Kṛṣṇa.” 

What is the difference between supreme controller and ordinary controller? Ordinary controller means that he controls and he is controlled, both. We are controller, but nobody can say that “I am not controlled.” We are controlled. But Kṛṣṇa, He’s controller, but not controlled. That is the difference between Kṛṣṇa and ourself. So we cannot be equal with Kṛṣṇa. We are controlled. 

I think in Glasgow, one boy, he was presenting himself as God. So I asked him, “Whether you are controlled or not controlled?” He admitted, “Yes, I am controlled.” “Then how you can be God?” God is never controlled. God is controller, but He’s not controlled. So if we take ourself as so many samples of God, that is all right, but we are controlled God, not controller God. So that statement of Caitanya-caritāmṛta, 

ekale īśvara kṛṣṇa āra saba bhṛtya
yāre yaiche nācāya, sei taiche kare nṛtya
[Cc. Ādi 5.142]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Ādi 5.142

Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.

We are controlled in every moment. 

So Kṛṣṇa is vibhu; we are aṇu. Never consider that we are equal to Kṛṣṇa. That is a great offense. That is called māyā. That is the last snare of māyā. Actually, we have come to this material world to become one with Kṛṣṇa. We thought that we shall become like Kṛṣṇa. 

kṛṣṇa bhuliya jīva bhoga vañcha kare
pāśate māyā tāre jāpaṭiyā dhare
[Prema-vivarta]

Because we wanted to become one with Kṛṣṇa, to compete with Kṛṣṇa, therefore we are put into this material world. Māyā tāre jāpaṭiyā dhare. And here, in this material world, it is going on. Everyone is trying to become Kṛṣṇa. That is māyā. Everyone. “First of all, let me become a big, big man”; then “Let me become the minister,” “Let me become the president.” In this way, when everything fails, then “Let me merge into the existence of God.” That means, “Let me become God.” This is going on. This is material struggle for existence. Everyone is trying to become Kṛṣṇa. 

But our philosophy is different. We do not want to become Kṛṣṇa. We are trying to become Kṛṣṇa’s servant. That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu teaches us how to become the servant of the servant of the servant of the servant of Kṛṣṇa. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Madhya 13.80

" 'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' "
. The one, a person who is the lowest of the servant of Kṛṣṇa, he’s first-class Vaiṣṇava. He’s first-class Vaiṣṇava. 

Śrī Caitanya Mahāprabhu therefore teaches us: 

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. Ādi 17.31]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Ādi 17.31

"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord."

This is the Vaiṣṇava philosophy. We are trying to be servant. We don’t identify with anything material. As soon as we identify with anything material, we become under the clutches of māyā. Kṛṣṇa-bhuliyā. Because, as soon as I forget my relationship with Kṛṣṇa… I am eternal servant of Kṛṣṇa. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Madhya 20.108-109

"It is the living entity's constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.
. That is the eternal identification of the living entity: to remain servant of Kṛṣṇa. As soon as we forget this, that is māyā. As soon as I think that “I am Kṛṣṇa,” that is māyā. 

That māyā means this māyā, illusion, can be rejected by advancement of knowledge. That is jñānī. Jñānī means this is real knowledge, to understand his real position. This is not knowledge, that “I am equal to God,” “I am God.” This is not knowledge. I am god, but I am sample of God. But the Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. 

Arjuna accepted Kṛṣṇa like that: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 10.12-13

Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
. Paraṁ brahma. We may become Brahman… We are Brahman. There is no question of becoming. Ahaṁ brahmāsmi. This is not very difficult to understand. Because I am spirit soul, so I am Brahman. That’s all right. But I am not Paraṁ Brahman. That is ignorance. I am not Paraṁ Brahman. 

If one…, anyone thinks that he is Paraṁ Brahman, then it must be understood that he’s under the clutches of māyā. That is the last snare of māyā. Therefore Kṛṣṇa says that when one actually becomes knowledgeable, cognizant, he surrenders. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 7.19

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
. That is real knowledge. 

So advancement of knowledge means to understand his real position and act accordingly. That is knowledge. That is perfection of knowledge. Simply to understand that “I am Brahman” is not perfection. You have to still go further. Simply to understand that “I am Brahman. I have now realized myself as Brahman,” that is not perfection of knowledge. Brahmā-bhūtaḥ prasannātmā [Bg. 18.54]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 18.54

One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
. One who becomes realized soul, self-realized, he becomes immediately perfectly joyful. 

Because our all lamentation is due to our material identification. Śocati kāṅkṣati. We are simply lamenting for our loss, and we are simply hankering for some gain. This is material activities. Everyone is struggling to gain something which he does not possess, and he’s lamenting for something which he has lost. 

But when he realizes himself that “I have nothing to gain and nothing to lose; I have nothing to do with this material world,” that is called brahma-bhūtaḥ. That is Brahman realization. Brahmā-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 18.54

One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

At that time, he realizes that all living entities, they are spirit soul, paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 5.18

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste] .
. That is equal vision—not the bodily vision. So long we have got bodily vision, there cannot be any equality. That is not possible. When one sees only to the spiritual existence of a living entity, then there is question of seeing equally, equal vision, universal brotherhood. That is possible. Not on the bodily platform. That is not possible. 

So after acquiring this knowledge, the life of devotional service begins. 

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
[Bg. 18.54]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 18.54

One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.

That is required. And in that stage of devotional life, one can understand what is Kṛṣṇa. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]plugin-autotooltip__small plugin-autotooltip_bigBhagavad-gītā 18.55

One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
. That is tattvataḥ understanding. In another place it is said, in the Bhagavad-gītā, uh, Śrīmad-Bhāgavatam: evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.2.20

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.
. Unless one becomes jubilant, joyful, by executing devotional service, he cannot understand what is Kṛṣṇa. It is not possible. 

To understand superficially Kṛṣṇa, that “He…, He appeared in Mathurā in His uncle’s prison house,” that is also nice. But one should try to understand Kṛṣṇa in fact. That fact can be revealed by devotional service. You cannot challenge Kṛṣṇa. Kṛṣṇa will reveal. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Cc. Madhya 17.136]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Madhya 17.136

" 'Therefore material senses cannot appreciate Kṛṣṇa's holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.'

If we become sevonmukha, if we try to serve Kṛṣṇa as eternal servant of Kṛṣṇa, then Kṛṣṇa will reveal Himself what He is. You cannot understand Kṛṣṇa by speculation, by mental speculation. That is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]plugin-autotooltip__small plugin-autotooltip_bigCaitanya-caritāmṛta, Madhya 17.136

" 'Therefore material senses cannot appreciate Kṛṣṇa's holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.'
. By sense perception, you cannot understand Kṛṣṇa. That is not possible. 

There are many version of the saintly person. Just like Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bhujabo se jugala-pīriti [Lālasāmayī]. A saintly person, ācārya, like Narottama dāsa Ṭhākura, he says that “When I shall be very much eager to understand the path of the six Gosvāmīs?” Ei chay gosāi jāṅr mui tāṅr dās. 

We cannot understand Kṛṣṇa unless we have submitted ourself under the lotus feet of the six Gosvāmīs, Caitanya Mahāprabhu. We have to understand Kṛṣṇa in this way. It is very difficult to understand Kṛṣṇa, but by the grace of the Gosvāmīs, by the grace of Lord Caitanya, we can understand Kṛṣṇa. 

athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ…
na cānya eko ‘pi ciraṁ vicinvan
[SB 10.14.29]

Panthās tu… There are many śāstric evidences. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs. 5.34]. 

So by speculation, we cannot understand Kṛṣṇa. That is not possible. By mental speculation, we cannot understand Kṛṣṇa. We have to understand Kṛṣṇa as Kṛṣṇa says, or Kṛṣṇa’s devotee says, the Gosvāmīs says, Caitanya Mahāprabhu says. Then we can understand how this cosmic manifestation is created, who created, how it is created. Everything will be clear. This is the beginning of such understanding. 

sa evedaṁ sasarjāgre
bhagavān ātma-māyayā
sad-asad-rūpayā cāsau
guṇamayāguṇo vibhuḥ
[SB 1.2.30]plugin-autotooltip__small plugin-autotooltip_bigŚrīmad Bhāgavatam 1.2.30

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

So Kṛṣṇa is transcendental. His position is always transcendental. Even though He appears before us, still, He’s transcendental. This is understanding of Kṛṣṇa. 

Thank you very much. Hare Kṛṣṇa. [end]