The Divine Bliss, which is the source of all happiness, is related to its Knowledge that was revealed in its original form by the Supreme Divine power, Krishna, during His miraculous appearance in this world. That was the Gita. The origin of all the spiritual “-isms” and the knowledge of all the knowledges, which has now been further simplified by His Divinity Swami Prakashanand Saraswati, the foremost disciple of Jagadguru Shri Kripalu Ji Maharaj, who is the Supreme Divine descension of this age.
Swami Prakashanand Saraswati on the Bhagavad Gita: Ultimate Scripture | Gita Series Part 1, Speech 1
The Gita is not only a philosophy. It is a promise of God.
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ||
Bhaktyā tv ananyayāśhakyaahamevaṁ-vidho ’rjun.
Gyātuṁdraṣhṭuṁ cha tattvenapraveṣhṭuṁ cha parantap.
It tells to merge all the spiritual formalities into the exclusiveness of loving devotion to the Supreme form of God, and you will receive His vision.
The Divine souls!
In the last speech, I described the form of Krishna and the form of His abode. On the same lines you should know something more. There are two separate things–the material world and the Divine world. Both of these words have got very distinct natures, very distinct. This world has a spot-existing nature. The Divine world has an omnipresent nature. Omnipresent and spot existent.
Swami Prakashanand Saraswati’s Gita Series: Eternal Wisdom | Gita Series Part 1, Speech 2
Spot existent means at one place. You see, in the world from the very speck of dust to big huge objects of this space, the quasars. (A quasar is an extremely luminous active galactic nucleus.) They are so great that they are beyond imagination; they are hundreds of light-years wide. One light year is almost 5.8 trillion miles, and they are moving so fast in the open space.Again, it’s puzzling to scientists. From those huge objects on this universe to a speck of dust everything is spot-existent. Spot-existent means at one particular place. You see, suppose a speck of dust in a one-foot space has some significance but in a 10mile area, just a speck of dust is negligible. You can just neglect a speck of dust.
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So worse than that is the situation of a quasar in the vast open sky, in the vast open space of this universe. In an endless space even the biggest quasar has no value. Value means it is very, very negligible.So,what I mean is that it is only spot-existent; everything exists at one particular time inone particular space. If you are sitting in front of me, you are not in the back of one single room.If you are sitting over there, you are not here in one single room – one place, one time, one spot. You can’t be in two places at the same time. Even your fingers are separate. You move slightly then your position changed.When?At a particular time.It is so definite.
Prakashanand Saraswati Reveals the Hidden Truths of Krishna’s Descent | Gita Series 1, Speech 3
This is the nature; it is not an inherited nature. It’s a natural nature of this universe, of this cosmic manifestation – natural nature. It’s like you see a material is made of yarn fabric.If you take out all the fabric, what will remain?Nothing. No material. It’s something like that. It is not ingrained. It is a made of this kind of thing which is spot-existent.So we cannot think beyond that; anything apart from this situation is beyond imagination. So, we find it hard to understand what is “omnipresence”.So omnipresence cannot be intellectually understood.
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But in the Divine world everything is omnipresent, each and everything, because that is the nature of the Divine world. Divine has an omnipresent nature. Material has a spot-existent nature. Both are entirely different – no comparison, no example. Just like there is no example of that world in this world. So there is no example of this world in that world. There’s no example. This world is on its own and is unique, full of all limitations, reservations, pains, happiness, all those things. And that world is full of only one thing – absolute Bliss. That’s all you need.
Sothe Divine world and Krishna are omnipresent.How? Why? No, it is a nature. How? It’s aDivine miracle! You cannot think ‘how’ because there’s no example in this world. So Krishna’s form,His abode, everything is omnipresenteverywhere. For that reason, for that omnipresent nature of the Divine, every Saint who goes there,
Swami Prakashanand Saraswati on Krishna’s Eternal Meaning | Gita Series 1, Speech 4
यद्गत्वाननिवर्तन्ते…
Yad gatvānanivartante…Bhagwatam 15.6
‘Na nivartante’has two meanings. When a soul becomes a Saint,he reaches that dimension. He does not come back,meaning he could come back on this Earth planet, but he cannot come back as a material soul. It means he does not come back into the bondage even if he comes back, consents to help the souls, he remains beyond bondage: nanivartante. Once you reach that stage, it is forever. You are forever in bliss. So‘yad gatvā’, you have to enter into that dimension – from this dimension to that dimension.And when you reach that dimension then Krishna is with you all the time, because He is omnipresent and Radha is with you all the time. Other Saints are with you also all the time,if you want to have their associations.It’s such a nature. That much is enough for you to understand now.
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Okay. So does Krishna have only one form as I described, wearing peetambar, yellow saffron dhoti,and shawl, and crown and ornaments, and a very loving complexion?He has quite a few forms. It’s called nam, roop, leela, gun, dham,jan. Nam and gun– name and virtues are one class. Roop, leela anddham, meaning the personal form of Krishna, the plays of Krishna, and the abode of Krishna. Those three and one more class –jan.Jan means all of Krishna’s associates, all the Saints. Soname and virtues,His personal form,His leelas(leelameans His plays)and then His abode and the Saints. There are three categories. There are three classifications of Krishna’s formand they are all one. They are all in all.
Swami Prakashanand Saraswati on Krishna’s Infinite Divine Form | Gita Series Part 1, Speech 5
There’s a further complication. “All in all”means the name contains all those. Virtue contains all the rest.His personal form contains all the rest. His abode contains all the rest. His leelascontain all the rest. His Saints contain all the rest. All the rest,nam, roop, leela, gun, jan, meaning His name, His virtues, His form, His place, His abode, His Saints contain all other forms because of the omnipresent nature. The same nature applies everywhere. But name and virtue, they are like experience. You can say formless experience. Formless experience yet it contains the form in a subtle form and with the experience of form you are seeing Krishna.
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Agopiis saying,“Oh my beloved Krishna,You are here?”
“Yes I’m here!”
And she is seeing and talking to Krishna in a loving manner. Krishna became playful. Some gopis came, some gwalbalscame, Maiya Yashoda came (and enjoyed the) play of Krishna. Where? In His abode. How could you play without an abode? SoHis form, His play, His abode are all perceivable. All the Saints perceive. How do they perceive? With their senses. They listen, they hear, they smell, they see. So these two forms,meaning these two visually perceivable forms, and nonvisual perceivable forms,they feel in their heart – the name and the virtues. That is actually very difficult to explain. So no one ever tries to explain actually, but I’ll try.
You see you would have heard Krishna’s name has all the virtues,
15:20
नाम्नामकारि बहुधा निजसार्वशक्ति स्तत्रार्पिता नियमितः (स्मरणे न कालः) ।
Nāmanāmakāribahudhanijasārvashaktistatrārpitāniyamitah (smaraṇenakālah). Shikshashtak
“The name contains all the Divine virtues of Krishna.”
Yes. So when the name contains Krishna, what is that name? Is Krishna, Radha, Shyam, Govind just like that sound. No, not just the sound; the name itself is Himself. There’s no ‘it’ in the Divine world. You can think of that. ‘It’ is here in this material world because ‘it’ is lifeless,so it is called ‘it’. In the Divine world, there is no ‘it’, only ‘He’or ‘She’.Even if I use the word ‘it’ sometimes, you must know ‘it’ is for ‘He’or ‘She’. So the name also is Krishna Himself.Suppose take for instance a Saint in the Divine abode has closed his eyes and in his heart he is only feeling the name Krishna, Krishna, Krishna. It is a feeling. Yes. But that feeling is not just a feeling. It’s an experience of Krishna’s complete blissfulness exactly the same as another Saint is seeing Krishna,
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“Oh my beloved You are here!”
Another Saint is simply in his heart thinking or feeling Krishna name. He is having the same experience of love, blissfulness – no difference. Sothe name contains Krishna also, but it is like an impersonal experience of Krishna name in a personal-impersonal form. Something like this, because in this world either ‘personal’ or ‘impersonal’ means either ‘nothing’ or ‘something’. There’s nothing between ‘nothing’ and ‘something’; it’s either ‘no’ or ‘yes’.But there, Krishna has His name withinHispersonality and the name contains Krishna’s personality.
Again,it is hard to understand intellectually but still you see name and virtues, and virtue of Krishna.Virtue means beauty of Krishna. Virtue means kindness of Krishna. Virtue means grace of Krishna. Virtue means attraction of Krishna beauty. Virtue means the charm of Krishna beauty. All of these are virtues. So how could you feel virtue of Krishna beauty without seeing Krishna in person? There’s no problem (like that) in the Divine world. You can experience the whole thing in your heart. So it’s not like impersonal, but there’s no word to describe that situation. No such word in the dictionary or in any dictionary. But Krishna has all these variable forms: names, virtues, forms,leelas, means plays, abode, all these are Krishna’s various forms. And His visual personal form I described holding a flute, wearing peacock feather, all those decorations are His personal form. In that form also includes everything.
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One more thing is left. The Saints, like the ones I described,are the third category of Krishna’s form. In the Divine world there are two kinds of Saints: eternal and general. Eternal Saints are from eternity with Krishna. They were never souls. And some souls who join that group are general Saints, general associates,of Krishna. So, eternal associates of Krishna, who are they? They are also form of Krishna. Within them Krishna is there. So when those Saints descend on this Earth planet, they represent Krishna in full. That’s the theory. So within a Saint, what is there? Krishna Himself. Krishna’s name, Krishna’s form, Krishna’s virtues, Krishna’s plays, Krishna’s abode because everything includes everything. So all those uncountable Saints of the Divine abode also hold all other aspects of Krishna’s personality.
So what is Krishna’s personality? Krishna’s name is also Krishna’s personality. Krishna’s virtues are also Krishna’s personality. Krishna’s form is Krishna’s personality. Krishna’s plays are also Krishna’s personality. Krishna’s abode,dham, is also Krishna’s personality. And Krishna’s Saints are also Krishna’s personality. So Krishna personality is in these forms. ‘In these forms’meaning name-form, virtue-form,form-form, leela-form, abode-form, Saint-form.In all these forms, Krishna is there, and they are all Krishna personalities, because there’s no abstract-like thing in the Divine world. There’s nothing abstract. Everything is tangible, experienceable, perceivable.
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And perception also is of many kinds. I’m not going into detail now. There are many kinds of perception in the Divine world: with closed eyes, with open eyes, during sleep, during trance, in many stages. However, in those various kinds of perceptions, in various stages of perceptions, Krishna is there in various forms and all these forms are Krishna’s personality. So I said name is also the personality of Krishna, not just the personality when you think that Krishna has a form and you are thinking of Krishna. The name is also personality. Virtue is also personality because personal Krishna is within the name.
In this world we have a name and the person different, because the name is a given word to identify that particular figure or that particular person, like ‘Mr. So and So’. That person’s name was given at some particular time. You can change your name, have hundreds of names. It’s just a fictitious name or a fictitious word to identify someone.So the name has no personality.Your personality has a personality, not your name. But Krishna’s name is not like that. Krishna’s name is Krishna’s personality. Krishna and Krishna name vs. you and your name – there’s a big difference.
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As I said it is spot-existenthere. They are two things – lifelessand with life. The whole world is lifeless. You have life but your name has no life. It cannot be life-like. In this way your name cannot become you. It’s just a word. Words are lifeless. Dead. That’s a sound. Word is a sound. That’s it. You distinguish something with it. In the Divine world nothing islifeless, everything is personified. Personified means it has a personal form. So the whole of Krishna’s personality is within His name. For that reason, suppose a devotee remembers only Krishna name,“Krishna, Krishna, Govinda Gopal,” without even meditating on Krishna’s form. If he does this wholeheartedly, with complete faith, he will find Krishna one day. It’s because that sound and that name or, as I explained the meaning of Krishna word, if he imbues all the qualities into that Krishna word and says the name wholeheartedly, he will come close to Krishna’s personality because Krishna name is also Krishna personality.
In this way,in the Divine world there’s nothing abstract, nothing formless, as we think in this world. There is a subtle form. Sowe can say Krishna has subtle form and a non-subtle form. (You can’t say gross.) There’s subtle and not subtle – name is a subtle form. Virtue is a subtle form of Krishna’s personality and Krishna’s personality is an actual form.
However, further on this matter I explain in the next speech.
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