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yat-saktayah—whose multifarious potencies; vadatam—speaking different philosophies; vadinam—of the speakers; vai—indeed; vivada—of argument; samvada—and agreement; bhuvah—the causes; bhavanti—are; kurvanti—create; ca—and; esam—of them (the theorists); muhuh—continuously; atma-moham—bewilderment regarding the existence of the soul; tasmai—unto Him; namah—my respectful obeisances; ananta—unlimited; gunaya—possessing transcendental attributes; bhumne—the all-pervading Godhead.

Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.

Since time immemorial or since the creation of the cosmic manifestation, the conditioned souls have formed various parties of philosophical speculation, but this is not true of the devotees. Nondevotees have different ideas of creation, maintenance and annihilation, and therefore they are called vadis and prativadis—proponents and counterproponents. It is understood from the statement of Mahabharata that there are many munis, or speculators:

tarko ’pratisthah srutayo vibhinna
nasav rsir yasya matam na bhinnam

All speculators must disagree with other speculators; otherwise, why should there be so many opposing parties concerned with ascertaining the supreme cause?

Philosophy means finding the ultimate cause. As Vedanta-sutra very reasonably says, athato brahma jijnasa: human life is meant for understanding the ultimate cause. Devotees accept that the ultimate cause is Krsna because this conclusion is supported by all Vedic literature and also by Krsna Himself, who says, aham sarvasya prabhavah: “I am the source of everything.” Devotees have no problem understanding the ultimate cause of everything, but nondevotees must face many opposing elements because everyone who wants to be a prominent philosopher invents his own way. In India there are many parties of philosophers, such as the dvaita-vadis, advaita-vadis, vaisesikas, mimamsakas, Mayavadis and svabhava-vadis, and each of them opposes the others. Similarly, in the Western countries there are also many philosophers with different views of creation, life, maintenance and annihilation. Thus it is undoubtedly a fact that there are countless philosophers throughout the world, each of them contradicting the others.

Now, one might ask why there are so many philosophers if the ultimate goal of philosophy is one. Undoubtedly the ultimate cause is one—the Supreme Brahman. As Arjuna told Krsna in Bhagavad-gita (10.12):

param brahma param dhama
pavitram paramam bhavan
purusam sasvatam divyam
adi-devam ajam vibhum

“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.” Nondevotee speculators, however, do not accept an ultimate cause (sarva-karana-karanam [Bs. 5.1]). Because they are ignorant and bewildered concerning the soul and its activities, even though some of them have a vague idea of the soul, many controversies arise, and the philosophical speculators can never reach a conclusion. All of these speculators are envious of the Supreme Personality of Godhead, and as Krsna says in Bhagavad-gita (16.19–20):

tan aham dvisatah kruran
samsaresu naradhaman
ksipamy ajasram asubhan
asurisv eva yonisu

asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim

“Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.” Because of their envy of the Supreme Personality of Godhead, nondevotees are born in demoniac families life after life. They are great offenders, and because of their offenses the Supreme Lord keeps them always bewildered. Kurvanti caisam muhur atma-moham: the Lord, the Supreme Personality of Godhead, purposely keeps them in darkness (atma-moham).

The great authority Parasara, the father of Vyasadeva, explains the Supreme Personality of Godhead thus:

jnana-sakti-balaisvarya-
virya-tejamsy asesatah
bhagavac-chabda-vacyani
vina heyair gunadibhih

The demoniac speculators cannot understand the transcendental qualities, form, pastimes, strength, knowledge and opulence of the Supreme Personality of Godhead, which are all free from material contamination (vina heyair gunadibhih). These speculators are envious of the existence of the Lord. Jagad ahur anisvaram: their conclusion is that the entire cosmic manifestation has no controller, but is just working naturally. Thus they are kept in constant darkness, birth after birth, and cannot understand the real cause of all causes. This is the reason why there are so many schools of philosophical speculation.

SB6.4.32

TEXT 32

astiti nastiti ca vastu-nisthayor

eka-sthayor bhinna-viruddha-dharmanoh

aveksitam kincana yoga-sankhyayoh

samam param hy anukulam brhat tat

asti—there is; iti—thus; na—not; asti—there is; iti—thus; ca—and; vastu-nisthayoh—professing knowledge of the ultimate cause; eka-sthayoh—with one and the same subject matter, establishing Brahman; bhinna—demonstrating different; viruddha-dharmanoh—and opposing characteristics; aveksitam—perceived; kincana—that something which; yoga-sankhyayoh—of mystic yoga and the Sankhya philosophy (analysis of the ways of nature); samam—the same; param—transcendental; hi—indeed; anukulam—dwelling place; brhat tat—that ultimate cause.

There are two parties—namely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga. The Sankhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme cause—whether Bhagavan, Paramatma or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances.

Actually there are two sides to this argument. Some say that the Absolute has no form (nirakara), and others say that the Absolute has a form (sakara). Therefore the word form is the common factor, although some accept it (asti or astika) whereas others try to negate it (nasti or nastika). Since the devotee considers the word “form” (akara) the common factor for both, he offers his respectful obeisances to the form, although others may go on arguing about whether the Absolute has a form or not.

In this verse the word yoga-sankhyayoh is very important. Yoga means bhakti-yoga because yogis also accept the existence of the all-pervading Supreme Soul and try to see that Supreme Soul within their hearts. As stated in Srimad-Bhagavatam (12.13.1), dhyanavasthita-tad-gatena manasa pasyanti yam yoginah. The devotee tries to come directly in touch with the Supreme Personality of Godhead, whereas the yogi tries to find the Supersoul within the heart by meditation. Thus, both directly and indirectly, yoga means bhakti-yoga. Sankhya, however, means physical study of the cosmic situation through speculative knowledge. This is generally known as jnana-sastra. The Sankhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways. Brahmeti paramatmeti bhagavan iti sabdyate: the Absolute Truth is one, but some accept Him as impersonal Brahman, some as the Supersoul existing everywhere, and some as Bhagavan, the Supreme Personality of Godhead. The central point is the Absolute Truth.

Although the impersonalists and personalists fight with one another, they focus upon the same Parabrahman, the same Absolute Truth. In the yoga-sastras, Krsna is described as follows: krsnam pisangambaram ambujeksanam catur-bhujam sankha-gadady-udayudham. Thus the pleasing appearance of the Supreme Personality of Godhead’s bodily features, His limbs and His dress are described. The sankhya-sastra, however, denies the existence of the Lord’s transcendental form. The sankhya-sastra says that the Supreme Absolute Truth has no hands, no legs and no name: hy anama-rupa-guna-pani-padam acaksur asrotram ekam advitiyam api nama-rupadikam nasti. The Vedic mantras say, apani-pado javano grahita: the Supreme Lord has no legs and hands, but He can accept whatever is offered to Him. Actually such statements accept that the Supreme has hands and legs, but deny that He has material hands and legs. This is why the Absolute is called aprakrta. Krsna, the Supreme Personality of Godhead, has a sac-cid-ananda-vigraha [Bs. 5.1], a form of eternity, knowledge and bliss, not a material form. The Sankhyites, or jnanis, deny the material form, and the devotees also know very well that the Absolute Truth, Bhagavan, has no material form.

isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam

[Bs. 5.1]

“Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.” The conception of the Absolute without hands and legs and the conception of the Absolute with hands and legs are apparently contradictory, but they both coincide with the same truth about the Supreme Absolute Person. Therefore the word vastu-nisthayoh, which is used herein, indicates that both the yogis and Sankhyites have faith in the reality, but are arguing about it from the different viewpoints of material and spiritual identities. Parabrahman, or brhat, is the common point. The Sankhyites and yogis are both situated in that same Brahman, but they differ because of different angles of vision.

The directions given by the bhakti-sastra point one in the perfect direction because the Supreme Personality of Godhead says in Bhagavad-gita, bhaktya mam abhijanati: [Bg. 18.55] “Only by devotional service am I to be known.” The bhaktas know that the Supreme Person has no material form, whereas the jnanis simply deny the material form. One should therefore take shelter of the bhakti-marga, the path of devotion; then everything will be clear. Jnanis concentrate on the virat-rupa, the gigantic universal form of the Lord. This is a good system in the beginning for those who are extremely materialistic, but there is no need to think continuously of the virat-rupa. When Arjuna was shown the virat-rupa of Krsna, he saw it, but he did not want to see it perpetually. He therefore requested the Lord to return to His original form as two-armed Krsna. In conclusion, learned scholars find no contradictions in the devotees’ concentration upon the spiritual form of the Lord (isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]). In this regard, Srila Madhvacarya says that less intelligent nondevotees think that their conclusion is the ultimate, but because devotees are completely learned, they can understand that the Supreme Personality of Godhead is the ultimate goal.

SB6.4.33

TEXT 33

yo ’nugrahartham bhajatam pada-mulam

anama-rupo bhagavan anantah

namani rupani ca janma-karmabhir

bheje sa mahyam paramah prasidatu

yah—who (the Supreme Personality of Godhead); anugraha-artham—to show His causeless mercy; bhajatam—to the devotees who always render devotional service; pada-mulam—to His transcendental lotus feet; anama—with no material name; rupah—or material form; bhagavan—the Supreme Personality of Godhead; anantah—unlimited, all-pervading and eternally existing; namani—transcendental holy names; rupani—His transcendental forms; ca—also; janma-karmabhih—with His transcendental birth and activities; bheje—manifests; sah—He; mahyam—unto me; paramah—the Supreme; prasidatu—may He be merciful.

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.

In regard to the significant word anama-rupah, Sri Sridhara Svami says, prakrta-nama-rupa-rahito ’pi. The word anama, which means “having no name,” indicates that the Supreme Personality of Godhead has no material name. Simply by chanting the name of Narayana to call his son, Ajamila attained salvation. This means that Narayana is not an ordinary mundane name; it is nonmaterial. The word anama, therefore, indicates that the names of the Supreme Lord do not belong to this material world. The vibration of the Hare Krsna maha-mantra is not a material sound, and similarly the form of the Lord and His appearance and activities are all nonmaterial. To show His causeless mercy to the devotees, as well as to the nondevotees, Krsna, the Supreme Personality of Godhead, appears in this material world with names, forms and pastimes, all of which are transcendental. Unintelligent men who cannot understand this think that these names, forms and pastimes are material, and therefore they deny that He has a name or a form.

Considered with scrutiny, the conclusion of nondevotees, who say that God has no name, and that of devotees, who know that His name is not material, are practically the same. The Supreme Personality of Godhead has no material name, form, birth, appearance or disappearance, but nevertheless, He takes His birth (janma). As stated in Bhagavad-gita (4.6):

ajo ’pi sann avyayatma
bhutanam isvaro ’pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya

Although the Lord is unborn (aja) and His body never undergoes material changes, He nevertheless appears as an incarnation, maintaining Himself always in the transcendental stage (suddha-sattva). Thus He exhibits His transcendental forms, names and activities. That is His special mercy toward His devotees. Others may continue merely arguing about whether the Absolute Truth has form or not, but when a devotee, by the grace of the Lord, sees the Lord personally, he becomes spiritually ecstatic.

Unintelligent persons say that the Lord does nothing. Actually He has nothing to do, but nevertheless He has to do everything, because without His sanction no one can do anything. The unintelligent, however, cannot see how He is working and how the entire material nature is working under His direction. His different potencies work perfectly.

na tasya karyam karanam ca vidyate
na tat-samas cabhyadhikas ca drsyate
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca

(Svetasvatara Upanisad 6.8)

He has nothing to do personally, for since His potencies are perfect, everything is immediately done by His will. Persons to whom the Supreme Personality of Godhead is not revealed cannot see how He is working, and therefore they think that even if there is God, He has nothing to do or has no particular name.

Actually the Lord’s name already exists because of His transcendental activities. The Lord is sometimes called guna-karma-nama because He is named according to His transcendental activities. For example, Krsna means “all-attractive.” This is the Lord’s name because His transcendental qualities make Him very attractive. As a small boy He lifted Govardhana Hill, and in His childhood He killed many demons. Such activities are very attractive, and therefore He is sometimes called Giridhari, Madhusudana, Agha-nisudana and so on. Because He acted as the son of Nanda Maharaja, He is called Nanda-tanuja. These names already exist, but since nondevotees cannot understand the names of the Lord, He is sometimes called anama, or nameless. This means that He has no material names. All His activities are spiritual, and therefore He has spiritual names.

Generally, less intelligent men are under the impression that the Lord has no form. Therefore He appears in His original form as Krsna, sac-cid-ananda-vigraha [Bs. 5.1], to carry out His mission of participating in the Battle of Kuruksetra and pastimes to protect the devotees and vanquish the demons (paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]). This is His mercy. For those who think that He has no form and no work to do, Krsna comes to show that indeed He works. He works so gloriously that no one else can perform such uncommon acts. Although He appeared as a human being, He married 16,108 wives, which is impossible for a human being to do. The Lord performs such activities to show people how great He is, how affectionate He is and how merciful He is. Although His original name is Krsna (krsnas tu bhagavan svayam), He acts in unlimited ways, and therefore according to His work He has many, many thousands of names.

SB6.4.34

TEXT 34

yah prakrtair jnana-pathair jananam

yathasayam deha-gato vibhati

yathanilah parthivam asrito gunam

sa isvaro me kurutam manoratham

yah—who; prakrtaih—lower grade; jnana-pathaih—by the paths of worship; jananam—of all living entities; yatha-asayam—according to the desire; deha-gatah—situated within the core of the heart; vibhati—manifests; yatha—just as; anilah—the air; parthivam—earthly; asritah—receiving; gunam—the quality (like flavor and color); sah—He; isvarah—the Supreme Personality of Godhead; me—my; kurutam—may He fulfill; manoratham—desire (for devotional service).

As the air carries various characteristics of the physical elements, like the aroma of a flower or colors resulting from a mixture of dust in the air, the Lord appears through lower systems of worship according to one’s desires, although He appears as the demigods and not in His original form. What is the use of these other forms? May the original Supreme Personality of Godhead please fulfill my desires.