Bg 9.8
TEXT 8
TEXT
prakṛtiṁ svām avaṣṭabhya
visṛjāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛtsnam
avaśaṁ prakṛter vaśāt
SYNONYMS
prakṛtim-
material nature;
svām-
of My personal self;
avaṣṭabhya-
enter in;
visṛjāmi-
create;
punaḥ punaḥ-
again, again;
bhūta-grāmam-
all these cosmic manifestations;
imam-
this;
kṛtsnam-
total;
avaśam-
automatically;
prakṛteḥ-
by the force of nature;
vaśāt-
under obligation.
TRANSLATION
The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end.
PURPORT
This matter is the manifestation of the inferior energy of the Supreme Personality of Godhead. This has already been explained several times. At the creation, the material energy is let loose as
mahat-tattva,
into which the Lord as His first
Puruṣa
incarnation, Mahā-Viṣṇu, enters. He lies within the Causal Ocean and breathes out innumerable universes, and into each universe the Lord again enters as Garbhodakaśāyī Viṣṇu. Each universe is in that way created. He still further manifests Himself as Kṣīrodakaśāyī Viṣṇu, and that Viṣṇu enters into everything-even into the minute atom. This fact is explained here. He enters into everything.
Now, as far as the living entities are concerned, they are impregnated into this material nature, and as a result of their past deeds they take different positions. Thus the activities of this material world begin. The activities of the different species of living beings are begun from the very moment of the creation. It is not that all is evolved. The different species of life are created immediately along with the universe. Men, animals, beasts, birds-everything is simultaneously created, because whatever desires the living entities had at the last annihilation are again manifested. It is clearly stated here that the living entities have nothing to do with this process. The state of being in their past life in the past creation is simply manifested again, and all this is done simply by His will. This is the inconceivable potency of the Supreme Personality of God. And after creating different species of life, He has no connection with them. The creation takes place to accommodate the inclinations of the various living entities, and so the Lord does not become involved with it.
Bg 9.9
TEXT 9
TEXT
na ca māṁ tāni karmāṇi
nibadhnanti dhanañjaya
udāsīna-vad āsīnam
asaktaṁ teṣu karmasu
SYNONYMS
na-
never;
ca-
also;
mām-
Me;
tāni-
all those;
karmāṇi-
activities;
nibadhnanti-
bind;
dhanañjaya
-O conquerer of riches;
udāsīnavat-
as neutral;
āsīnam-
situated;
asaktam-
without attraction;
teṣu-
in them;
karmasu-
in activities.
TRANSLATION
O Dhanañjaya, all this work cannot bind Me. I am ever detached, seated as though neutral.
PURPORT
One should not think, in this connection, that the Supreme Personality of Godhead has no engagement. In His spiritual world He is always engaged. In the
Brahma-saṁhitā
it is stated: "He is always involved in His eternal, blissful, spiritual activities, but He has nothing to do with these material activities." Material activities are being carried on by His different potencies. The Lord is always neutral in the material activities of the created world. This neutrality is explained here. Although He has control over every minute detail of matter, He is sitting as if neutral. The example can be given of a high court judge sitting on his bench. By his order so many things are happening: someone is being hanged, someone is being put into jail, someone is awarded a huge amount of wealth-but still he is neutral. He has nothing to do with all that gain and loss. Similarly, the Lord is always neutral, although He has His hand in every sphere of activity. In the
Vedānta-sūtra
it is stated that He is not situated in the dualities of this material world. He is transcendental to these dualities. Nor is He attached to the creation and annihilation of this material world. The living entities take their different forms in the various species of life according to their past deeds, and the Lord doesn't interfere with them.
Bg 9.10
TEXT 10
TEXT
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
SYNONYMS
mayā
-by Me;
adhyakṣeṇa-
by superintendence;
prakṛtiḥ
-material nature;
sūyate
-manifest;
sa
-with;
carācaram-
moving and nonmoving;
hetunā
-for this reason;
anena
-this;
kaunteya
-O son of Kuntī;
jagat
-the cosmic manifestation;
viparivartate-
is working.
TRANSLATION
This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.
PURPORT
It is clearly stated here that the Supreme Lord, although aloof from all the activities of the material world, remains the supreme director. The Supreme Lord is the supreme will and the background of this material manifestation, but the management is being conducted by material nature. Kṛṣṇa also states in
Bhagavad-gītā
that of all the living entities in different forms and species, "I am the Father." The father gives seeds to the womb of the mother for the child, and similarly the Supreme Lord by His mere glance injects all the living entities into the womb of material nature, and they come out in their different forms and species, according to their last desires and activities. All these living entities, although born under the glance of the Supreme Lord, still take their different bodies according to their past deeds and desires. So the Lord is not directly attached to this material creation. He simply glances over material nature; material nature is thus activated, and everything is created immediately. Because He glances over material nature, there is undoubtedly activity on the part of the Supreme Lord, but He has nothing to do with the manifestation of the material world directly. This example is given in the
smṛti:
when there is a fragrant flower before someone, the fragrance is touched by the smelling power of the person, yet the smelling and the flower are detached from one another. There is a similar connection between the material world and the Supreme Personality of Godhead; actually He has nothing to do with this material world, but He creates by His glance and ordains. In summary, material nature, without the superintendence of the Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from all material activities.
Bg 9.11
TEXT 11
TEXT
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
SYNONYMS
avajānanti-
deride;
mām-
Me;
mūḍhāḥ
-foolish men;
mānuṣīm-
in a human form;
tanum-
body;
āśritam-
assuming;
param-
transcendental;
bhāvam-
nature;
ajānantaḥ-
not knowing;
mama
-Mine;
bhūta-
everything that be;
maheśvaram-
supreme
proprietor.
TRANSLATION
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.
PURPORT
From the other explanations of the previous verses in this chapter, it is clear that the Supreme Personality of Godhead, although appearing like a human being, is not a common man. The Personality of Godhead, who conducts the creation, maintenance and annihilation of the complete cosmic manifestation, cannot be a human being. Yet there are many foolish men who consider Kṛṣṇa to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the
Brahma-saṁhitā (iśvaraḥ paramaḥ kṛsṇaḥ);
He is the Supreme Lord.
There are many
īśvaras,
controllers, and one appears greater than another. In the ordinary management of affairs in the material world, we find some official or director, and above him there is a secretary, and above him a minister, and above him a president. Each of them is a controller, but one is controlled by another. In the
Brahma-saṁhitā
it is said that Kṛṣṇa is the supreme controller; there are many controllers undoubtedly both in the material and spiritual world, but Kṛṣṇa is the supreme controller
(īśvaraḥ paramaḥ kṛṣṇaḥ),
and His body is
sac-cid-ānanda,
non-material.
Material bodies cannot perform the wonderful acts described in previous verses. His body is eternal, blissful and full of knowledge. Although He is not a common man, the foolish deride Him and consider Him to be a man. His body is called here
mānuṣīm
because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kurukṣetra. In so many ways He is acting just like an ordinary man, but actually His body is
sac-cid-ānanda-vigraha
-eternal bliss and knowledge absolute. This is confirmed in the Vedic language also
(sac-cid-ānanda-rūpāya kṛṣṇāya):
"I offer my obeisances unto the Supreme Personality of Godhead, Kṛṣṇa, who is the eternal blissful form of knowledge." There are other descriptions in the Vedic language also.
Tam ekaṁ govindam:
"You are Govinda, the pleasure of the senses and the cows."
Sac-cid-ānanda-vigraham:
"And Your form is transcendental, full of knowledge, bliss and eternality."
Despite the transcendental qualities of Lord Kṛṣṇa's body, its full bliss and knowledge, there are many so-called scholars and commentators of
Bhagavad-gītā
who deride Kṛṣṇa as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Śrī Kṛṣṇa is due to a poor fund of knowledge. Therefore he is called
mūḍha,
for only foolish persons consider Kṛṣṇa to be an ordinary human being because they do not know the confidential activities of the Supreme Lord and His different energies. They do not know that Kṛṣṇa's body is a symbol of complete knowledge and bliss, that He is the proprietor of everything that be and that He can award liberation to anyone. Because they do not know that Kṛṣṇa has so many transcendental qualifications, they deride Him.
Nor do they know that the appearance of the Supreme Personality of Godhead in this material world is a manifestation of His internal energy. He is the master of the material energy. As has been explained in several places
(mama māyā duratyayā),
He claims that the material energy, although very powerful, is under His control, and whoever surrenders unto Him can get out of the control of this material energy. If a soul surrendered to Kṛṣṇa can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Kṛṣṇa is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute. Actually although He is controlling the infinite and the finite, He is apart from all this manifestation. It is clearly stated concerning His
yogam aiśvaram,
His inconceivable transcendental energy, that He can control the infinite and the finite simultaneously and that He can remain aloof from them. Although the foolish cannot imagine how Kṛṣṇa, who appears just like a human being, can control the infinite and the finite, those who are pure devotees accept this, for they know that Kṛṣṇa is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Kṛṣṇa consciousness, devotional service of the Lord.
There are many controversies amongst the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult
Bhagavad-gītā
and
Śrīmad-Bhāgavatam,
the authoritative texts for understanding the science of Kṛṣṇa, then we can understand that Kṛṣṇa is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the
Śrīmad-Bhāgavatam,
First Canto, First Chapter, when the sages inquire about the activities of Kṛṣṇa, it is stated that His appearance as a man bewilders the foolish. No human being could perform the wonderful acts that Kṛṣṇa performed while He was present on this earth. When Kṛṣṇa appeared before His father and mother, Vasudeva and Devakī, He appeared with four hands, but after the prayers of the parents, He transformed Himself into an ordinary child. His appearance as an ordinary human being is one of the features of His transcendental body. In the Eleventh Chapter of the
Gītā
also it is stated,
tenaiva rūpeṇa
etc. Arjuna prayed to see again that form of four hands, and when Kṛṣṇa was thus petitioned by Arjuna, He again assumed His original form. All these different features of the Supreme Lord are certainly not those of an ordinary human being.