Srimad-Bhagavatam 3.26.42
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Bombay, January 17, 1975

Nitai: “Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.”


kasayo madhuras tiktah katv amla iti naikadha bhautikanam vikarena rasa eko vibhidyate

Rasa, taste, is one, but it becomes varieties by different combination of bhautikanam, material elements. This is chemistry. Chemistry means mixing of different chemicals and produce another element. Just like soap. Soap is mixture of fat and soda. So fat, oil, is something else, and soda is another thing, but if you carefully mix them together, it becomes soap. So the whole world is the mixture of these five elements: ksitir ap… Fire, water… Tejo-vari-mrd-vinimayah. The Sanskrit word is tejo-vari-mrd-vinimayah. Mrd means this earth, and tejas means fire, and vari means water. You take earth mixed with water and put it into the fire; it becomes brick. Then you take another mixture; that becomes cement. And take the help of cement and take the help of brick; then construct a house.

So whole material world is nothing but tejo-vari-mrd-vinimayah, exchange of, elementary, this earth, water, and fire. The same principle here also: taste. Just like we cook the same oil, ghee, and salt and turmeric, but we prepare different preparations, hundred, two hundred preparation, simply by the process of mixing earth. So that is going on. Now, by Krsna’s energy… Parasya saktir vividhaiva sruyate. His energy is working in such subtle way, mysterious way. Therefore Krsna is known as Yogesvara. The same earth, same water, but the seed different. So one tree is coming to produce chili, another tree is coming out to produce tomato, another tree is coming out to produce mango. Different taste. Mango is sweet, tomato is sour, chili is pungent. But these things are required, varieties. Although the source is one. Source is one—the earth—but the earth contains all other five elements. Ksitir ap tejo vari mrd vyoma. Everything is there in the earth. Everything is there, and by the expert handling of the prakrti and behind the prakrti, Krsna, varieties of things are coming. This is Krsna consciousness, how things are coming by the handling, expert handling of Krsna. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10].

The blunt scientists, they are seeing, simply prakrti is the cause of these varieties. But that is not the fact. The fact is it is the Krsna’s manipulation, mixture, mixing of the elements, and different varieties are coming out. Parasya saktir vividhaiva sruyate. Sruyate. You cannot see how Krsna is handling, but sruyate, you can understand from the sruti, by the Vedic literature, as it is said here.

kasayo madhuras tiktah katv amla iti naikadha bhautikanam vikarena raso eko vibhidyate

Bhautikanam vikarena. Just like earth, water, fire, air, they are bhautika. But they are not mixing together. The original, I mean to say, manipulator is Krsna. Just like we have got experience, I have given just now experience, that oil is there. Suppose oil is acid, and soda is called alkali. The acid is there, alkali is there, but when a person comes, mix it proportionately, it becomes another product: soap. Similarly, everything is being manufactured like that, but how it is done? That is the expert handling of the Supreme Lord. Parasya saktir vividhaiva sruyate. He has got multi-energies, subtle laws, and He is working. But still, He has nothing to do Himself. That is God. Na tasya karyam karanam ca vidyate. Although He is handling… He is doing everything. Otherwise how it is possible? We have got experience. There is oil, and there is alkali, or soda, but they are not mixing together. For mixing together, you require another, living energy. Otherwise, automatically, there cannot be soap. The soap factory is there, but the manufacturer is also there.

So we have to understand in that way, that so many varieties, natural varieties, are coming out not automatically. The blind scientists, they say they are coming automatically. That is not very good sense. Nothing can come automatically. Matter cannot come together automatically. There is some machine or handling. Parasya saktir vividhaiva. He is doing that, and still, He is doing nothing. That is… Just like if I have to make soap, I have to do it or I can ask my servant to do it. I can give instruction to my assistant, servant, that “Do like this.” So anyway, the background is myself. The background is neither the servant nor the ingredients. There is another example: the potter’s wheel. Potter’s wheel is producing earthen pots. So what is the cause? Somebody will say that “The dirt, earth, is the cause of this pot because it is made of earth.” Another will say, “No, the cause is the wheel. Because the wheel is going around, therefore it is coming out.” But these two causes, prakrti and pradhana, ingredients and the instrument, they are not causes. The cause is the potter. Cause is the potter. The potter is giving force going around. You have seen it. With the rod it moves like that. When the wheel is in motion, then the earth is brought into a shape of different shape of pots. Therefore material cause, remote cause, efficient cause—they are not cause. Real cause is Krsna, sarva-karana-karanam [Bs. 5.1].

isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam [Bs. 5.1]

So that is confirmed in the Vedic literature, Upanisad. Parasya saktir vividhaiva sruyate. His energy is working—the same earth, the same seed, ingredient of the seed. There is variety of the seed also. Therefore Krsna says in the Bhagavad-gita, bijo ’ham sarva-bhutanam: “I am the seed, seedling.” The same process: there is a seed of rose tree, you put into the earth and pour water—a rose tree will come out. And similarly, looking another, chili seed, but it will come chili. The earth is the same; water is the same. Just like on the riverside there are many trees. Their eatable is the same water, standing in the same earth, but different trees are coming out. Different taste fruit, different flower, different, all different. So therefore, the difference is there in the seed. So you cannot understand. You cannot chemically analyze the seed, small seed, but the potency is so strong, so you cannot study by your so-called physical or chemical science.

So we have to understand, as Krsna says, bijo ’ham sarva-bhutanam: “I am the seed.” Such subtle things, how it is coming out? In the small seed what is the chemical composition? You put the seed, sow the seed, anywhere and put little water, that tejo-vari-mrd-vinimayah, but the things are coming out differently. How the variety is possible? Therefore we cannot mix up. There is rose scent within the earth. Otherwise wherefrom the rose is getting its scent? There is. Punyo gandhah prthivyam ca. Prthivyam, on this earth, there are potency of different flavor, different taste. Now let the chemist come and take the earth and make different taste. That is not possible. That is not… Therefore you cannot simply say that prakrti is the cause of everything, no. Prakrti is there, the same water. Prakrti means earth, water, air, fire. The same water is there, the same fire is there, same water is there, and same earth is there. So why varieties are coming? You take from the water, from the earth, varieties of smell, varieties of taste. So that you cannot do. This is Krsna consciousness. We have to accept the statement of Krsna, as He says, bijo ’ham sarva-bhutanam: “I am the cause.” And the sastra confirms it, sarva-karana-karanam: [Bs. 5.1] “He is the original cause of everything.”

So in this way we have to study everything, and ultimately, if we come to the point of Krsna, then our knowledge is perfect. Otherwise it is imperfect. Kavibhir nirupito yad-uttamasloka-gunanuvarnanam.

idam hi pumsas tapasah srutasya va svistasya suktasya ca buddhi-dattayoh avicyuto ’rthah kavibhir nirupito yad-uttamasloka-gunanuvarnanam [SB 1.5.22]

You are scientist, very good. You are botanist, you are physist, and so many, mathematist, and so on, so on. Because these things, laws are going on. People are studying the laws of mathematics, laws of physics, laws of chemistry, laws of botany, biology. Divide into different departmental scientific knowledge. So that, do that, very good. Become, very big scientist, very big botanist. Similarly, from other point of view, pious activities, you become very noble, a man of charity or tapasya or austerities, penance, so many things in the spiritual line, jnana, yoga, karma. That’s all right. As you deal with material science, you become big mathematician, chemist, physician, or lawyer, or so many, naturalist. Similarly, spiritually, you become karmi, jnani, yogi. Do that. That is not discouraged. But what for you are trying? Why you are trying to become a chemist or physist or a man of charitable disposition, educationist? Why? If I ask… If anybody asks, “Why you try to become a scientist? What is the aim of your life?” What will be the answer, possible answer? The materialist will say, “For developing civilization.” Developing civilization means to, in their view, developing the process of sense gratification. That’s all. But sastra says, “No, not that. That is not the aim. You become a great scientist. There is no harm. But why you should become a scientist?”

Now, sastra says that avicyutah arthah. Arthah means purpose. If somebody asks, “What is the purpose of becoming scientist? What is the purpose of becoming physicist?” so different men will give different answers: “It is meant for this purpose. It is meant for this purpose.” But kavibhih, those who are actually learned, advanced learning, they have said that avicyuta. Avicyuta means without any failure, without any contradiction. You say that chemistry is required for this purpose. I say chemistry is required for this purpose. Another man says chemistry is required for this purpose. But difference of opinion. That is not accepted. Avicyuta, infallible purpose. What is that infallible purpose? Avicyutah arthah kavibhir nirupitah. Nirupita means it is already settled. You haven’t got to make research anymore. Nirupita means it is already concluded. What is that? Yad-uttamasloka-gunanuvarnanam. If you can explain the activities of Krsna, Uttamasloka, how He is acting, how is the chemical process is going on under His direction, if you can write a thesis on this subject matter, that ultimately Krsna is behind that, then your this study of chemistry is perfect. Avicyutah arthah kavibhir nirupitah. Nirupita means it is concluded. No more argument. That is the purpose. That means if you are intelligent enough actually, then through any source of knowledge you come ultimately to Krsna. That mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10] The Krsna says. But if by your education, if you come to the same point, that “Here is Krsna. He is in the background, sarva-karana-karanam [Bs. 5.1], cause of all causes,” then that education is perfect. Otherwise it is srama eva hi kevalam. Otherwise it is simply laboring for nothing, waste of time. This is the purpose. Avicyutah arthah kavibhir nirupito yad-uttamasloka-gunanuvarnanam.

So parasya saktir vividhaiva sruyate. Very, very big chemistry, physical laws, mathematics—everything is required to understand the potency of God, how He is working. Actually, everything is being done by His potency. Here the different tastes, the material is the same, but the method of mixing the material and different tastes are coming out in existence—so how that expertly management of mixing is going on, if we can explain by our chemistry, by our mathematics, then our studying of chemistry is perfect. Then we are perfect. Idam hi pumsas tapasah srutasya va [SB 1.5.22]. Another place,

atah pumbhir dvija-srestha varnasrama-vibhagasah svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]

Hari-tosanam is the ultimate goal. Sva-karmana tam abhyarcya siddhim vindati manavah. In the Bhagavad-gita… Sva-karmana tam abhyarcya. You become a chemist; it doesn’t matter. You become physicist, mathematician. It doesn’t matter. Unfortunately, due to the Kali-yuga, as soon as one become a big chemist, doctor of chemistry, he says, “I am God. There is no need of God.” As soon as the little… Svapari jala-matrena phala phariyate.(?) You’ll see the small fishes. They are practically on the edge of the water and making, “fut, fut, fut.” The big fishes, they are down the water. So these so-called material chemists, they are nothing, a small fish. Those who are big chemist, big scientist… Just like Professor Einstein. He used to accept how God’s brain is working. He appreciated. He was a great scientist. And the ordinary scientist also, they think that “Now we are able to do everything without God. Therefore we are bigger than God.” That is not fact. You are greater scientist when by your scientific knowledge you prove the existence of God and how He is working so finely that varieties of things are coming out of material nature. That is the perfection of knowledge. Otherwise svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. Hari-tosanam. Unless Krsna sees that you are trying to glorify Him by your knowledge… Then He becomes satisfied, that “I have given him some knowledge, and he is utilizing this knowledge for My glorification. He is My devotee.”

Devotee’s business is to glorify. He doesn’t take any credit for himself. Actually, there is nothing to be taken credit. The all credit goes to Krsna. A devotee neither claims; neither it is possible. Even he may be very, very big devotee, he will never claim any credit for his glorious activities. His glorious activities means to make Krsna glorious. That is his glorious activities, not that like the so-called materialist, he takes, wants to take the credit. No. Sva-karmana tam abhyarcya siddhim vindati manavah. Sva-karmana. You may be engaged in any pattern of work, any department of work. But by dint of your work you establish the existence of God, Krsna, and whatever is being done, it is being done by the expert management of Krsna. The sun is rising exactly in the time, and it is setting exactly in the time. And the temperature, according to the different season, the movement, uttarayana, daksinayana—everything is managed so expertly under the order of the Supreme. Mayadhyaksena prakrtih [Bg. 9.10] Don’t think the sun is working so nicely automatically. No automatically. The master is there, Krsna. Yasyajnaya bhramati sambhrta-kala-cakrah. The sun is so powerful substance within this universe. There are many millions of suns. This is one sun only—but it is carrying out the order of Krsna. Yac-caksur esa savita sakala-grahanam raja samasta-sura-murtir asesa-tejah. Asesa-tejah, unlimited light, unlimited fire, unlimited heat. Asesa. Asesa-tejah. There is no comparison with the sunlight, sun’s heat. There is no comparison within this universe. Unlimited. For millions and millions of years it is, from the sun the light and heat is coming out, but there is no diminution. It is the same as it was millions of years ago, and after giving you light and heat for millions of years, the same quantity of light and heat is still there.

So if it is possible for a material thing that after giving unlimited heat and light it remains the same, similarly, the Supreme Lord, by expanding His potency, by His energy, He remains the same. He does not diminish. Purnasya purnam adaya purnam eva avasisyate. So if we can see even a material object that the heat being emanated for many millions and millions…, it remains the same heat, it maintains the same heat, same light, why it is not possible for the Supreme? Therefore Isopanisad informs us that purnasya purnam adaya purnam eva avasisyate. If you take the whole energy of Krsna from Krsna, then still, the whole energy is there. But you will be surprised nowadays. Modern Gods… There are so many modern Gods; I do not wish to name. But one modern God, he gave his power to his disciple, and the, when he came into consciousness, then he was crying. The disciple inquired from the guru, “Why you are crying, sir?” “Now I have finished everything. I have given you everything. I have given you everything; therefore I am now finished.” That is not spiritual. That is material. I have got hundred rupees. If I pay you hundred rupees, then my pocket is empty. But Krsna is not like that. Krsna can make hundreds of thousands and millions of Krsna; still, He is Krsna. That is Krsna. The potency is never exhausted. That is called purnasya purnam adaya purnam eva avasisyate.

So this imitation God will not help us. The real God. Real God,

isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam [Bs. 5.1]

Sarva-karana-karanam, He never exhausts. He is never exhausted. It is said that,

yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah visnur mahan sa iha yasya kala-viseso govindam adi-purusam tam aham bhajami [Bs. 5.48]

The millions of universes are coming out within His breathing period, and again they are annihilated when the breathing is taken inside. In this way the universes are coming out. Jagad-anda-nathah. Jagad-anda-nathah. Jagad-anda means the universe, and natha, the Lord of the universe, means Lord Brahma. So he has got a duration of life. And what is that duration of life? The breathing period of Maha-Visnu.

yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah visnur mahan sa iha yasya kala-viseso govindam adi-purusam tam aham bhajami [Bs. 5.48]

That is God, that by breathing, unlimited number of universes are coming out and going in. And the duration of existence of each and every universe is the duration of life of Brahma. That we cannot calculate. Even we cannot calculate his twelve hours. So that is God. We accept such kind of God, not a little magician. No. That is not possible. We cannot accept such cheap gods. We accept Krsna, the sarva-karana-karanam [Bs. 5.1], and we want to be eternal servant. That is our actual position. Jivera svarupa haya nitya-krsna-dasa [Cc. Madhya 20.108-109] By His unlimited potency, energy, unlimited universes are coming out with unlimited number of varieties of planet, and each planet is differently situated, different atmosphere, different temperature. So in this way varieties. That is ananda. Krsna has created these varieties because He is anandamayo ’bhyasat. Anandamaya. Unless there is variety…

So we are part and parcel of that variety-maker. We are also one of the varieties, jiva-sakti. We are also one of the varieties. So how we can become variety-less, nirvisesa? That is not possible. Even artificially we try to become nirvisesa, variety-less, our constitutional position is that we want variety. How it can be stopped? Therefore in the sastra it is said, the so-called Mayavadi, impersonalist, monist, aruhya krcchrena param padam tatah [SB 10.2.32], although they get up to the position of oneness, monist, but from that position they fall down. Why? Anadrta-yusmad-anghrayah. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. Because they have no information of the lotus feet of Krsna, where to enjoy ananda, anandamayo ’bhyasat, and they are by nature seeking after ananda, this so-called oneness, monism, that will not please them. They will require again ananda. But because anadrta-yusmad-anghrayah, they have not worshiped Krsna’s lotus feet, they come down again in this material world and worship the feet of maya. That is their position. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. And as soon as you are engaged in the service of maya, that is your adhah patanti. Adhah patanti. As we, all these materialistic person who are within this material, you are serving maya… Everyone is serving. Nobody is without serving. But they are serving maya. So you have to transfer your service from maya to Krsna. Then your life will be successful and you will taste different varieties of prasadam perpetually and enjoy life eternally and blissfully.

Thank you very much. (end)