Bhagavatam-daily 264 – 11.12.21 – Krishna is the source and the essence of the material manifestation

To give us the opportunity for spiritual elevation thank you foreign so here this was two metaphors are used one is just as a cloth is a manifestation of the lengthwise and the breadthwise arrangement of the threads similarly the universe is a manifestation of the lengthwise and breadthwise potencies of the lord so there’s cloth and threads that is the first analogy used here and the second is that just as a tree gives fruits it blossoms and then it gives fruits similarly this material the samsara term this tree of material existence also gives flowers and fruits now the first metaphor is a continuation of the theme from the previous verse that theme was that the lord is the underlying unifying principle of all of existence just as the earth with its soil is the underlying unifying source of the multifarious manifestations that appear on the earth the various vegetables fruits trees shrubs herbs grass that grow so that same point of the of the one lord being the source of the various manifestations is now being conveyed through another example the stress of this example is slightly different the stress is that in the previous example where the soil is said to be the source of everything on the earth the point is that the lord is the source but in this verse it is said that now the lengthwise and the breadthwise arrangement of the threads that’s what the cloth is there’s nothing more in the cloth apart from the arrangement of threads so it said the universe is nothing more than the lengthwise and the breadthwise potencies essentially these two potencies are the material and special potencies the jiva and the supreme lord krishna talks about this also in the bhagavad-gita in 7.4 and 5 he states about about his material energy and spiritual energy with the material elements the eight material elements he talks about and in in the fifth verse he talks about the jiva and then in 7.6 this theme comes comes up that whatever exists in this world it is nothing but a manifestation of these two energies whatever exists has its source has its in these two energies krishna says and does because so everything that exists has a source in these two energies and those energies have their source in me and therefore i am the source of everything for the whole universe without the exception i am the source and the shelter after destruction so it once in this verse is that 7.6 states that krishna is the source krishna is the destination ultimate and krishna in the world exists also it is he who is manifesting through his energies so at same point is stated from the first with the first metaphor over here that it is krishna’s energies that are manifesting in this world so nothing exists apart from his energies the the thread metaphor it emphasizes that even when we see some variety which is which doesn’t seem connected with the lord we understand that the variety is not just coming from the lord in terms of the lord being the source but the variety itself is even now connected with the lord because the lord is they are his energies now that is the first metaphor the second metaphor is samsara dharu the tree of material existence now this tree metaphor comes various places various ways in the bhagavad-gita famously in the 15th chapter urdhva murlama dharshaakam the focus of that metaphor is the upside down nature of the tree and that indicates that we are not in the right situation in the material world material world is like a reflection because in a reflection we see a tree upside down now here the metaphors purpose is not to talk about the upside down nature of the world the focus is to talk about the flowers and the fruits now sometimes when a tree is blossoming flowers it looks very attractive so like that there are times in this world when things work out well for us and our material existence seems to be blossoming we may have a job a career a bright career ahead a good family good health and we may feel oh this is my life is fine as Bhaktanath Thakur says in his song see i find all this world is a wonderful place but just as they blossoms there is a time for blossoming of the trees but eventually it is going to wither and then fruits are going to come now we could say that Vishwanath Thakur explains that the good and bad that we get in this world that those are the fruits sometimes we get pleasure and sometimes we get misery and that is true but if we consider the overall balance it’s not equal there is far more misery in the world than there is pleasure when we go get old we get diseased we come close to death there is so much suffering at that time and sometimes some people get say back pain and back pain is a constant nagging and misery now which pleasure that body offers which pleasure continues to give pleasure for a long long time the way say back pain or some other bodily problem causes pain there is no such thing so what we essentially understand is that the overall fellow in this world is much more of misery than of pleasure and understanding this we can inspire ourselves to not be captivated by the material fellow but to seek liberation from this world as long as we seek pleasure pleasure and pain come at material level like the two sides of a coin why because when we get pleasure from something we become attached to that thing and when we become attached then eventually when we lose that thing the pleasure is also lost so we need so if you want to avoid the pain then we have to stop the infatuation with the pleasure just throw away the coin so another way to understand this fellow is whatever it is the samsara taru and the fellow of that will be described in the later verses more but it is through the samsara that you can go towards krishna and take krishna so in one sense moksha is also a fellow that you can get through our body and that is the fellow that we should aspire for so we don’t strive to go up and certainly we don’t want to go down where up and down refer to the material existence up in terms of heavens and down in terms of hell but rather we want to get out of this material existence and that is the done by the process of bhakti by understanding the supreme transcendental position of bhagwan and that is the subject which the bhagavatam

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Srimad Bhagavatam, 11, 12, 21 यस्मिनिदं प्रोतमशेषमोतम् पटोयथातं तुवितानसंस्तः येश्यसंसारतरूपुराणः कर्मात्मकः पुष्वफलेः प्रसूते यस्मिनिदं प्रोतमशेषमोतम् So here, in this verse, two metaphors are used One is, just as a cloth is a manifestation of the lengthwise and the breadthwise arrangement of the threads Similarly, the universe is a manifestation of the lengthwise and breadthwise potencies of the Lord So that's cloth and threads, that is the first analogy used here And the second is, that just as a tree gives fruits it blossoms and then it gives fruits Similarly, this material, this संसारतरूप this tree of material existence also gives flowers and fruits Now the first metaphor is a continuation of the theme from the previous verse The theme was that the Lord is the underlying unifying principle of all of existence Just as the earth with its soil is the underlying unifying source of the multifarious manifestations that appear on the earth The various vegetables, fruits, trees, shrubs, herbs, grass that grow So that same point of the one Lord being the source of the various manifestations is now being conveyed through another example The stress of this example is slightly different The stress is that, in the previous example where the soil is said to be the source of everything on the earth the point is that the Lord is the source But in this verse, it is said that now the lengthwise and the breadthwise arrangement of the threads That's what the cloth is, there is nothing more in the cloth apart from the arrangement of threads So it is said that the universe is nothing more than the lengthwise and the breadthwise potencies Essentially, these two potencies are the material and spiritual potencies The Jeeva and the Supreme Lord Krishna talks about this also in the Bhagavad Gita In 7.4 and 5, he mentions about his material energy and spiritual energy With the material elements, the eight material elements he talks about And in the fifth verse, he talks about the Jeeva And then in 7.6, this theme comes up Whatever exists in this world, it is nothing but a manifestation of these two energies Sarvaanitya Upadharaya Whatever exists has its source, has its mool in these two energies, Krishna says So everything that exists has a source in these two energies And those energies have their source in me And therefore, I am the source of everything Aham krtnas te jagatah For the whole universe without the exception Prabhavapralayas tatha I am the source and I am the shelter after destruction So once in this verse, 7.6 states that Krishna is the source, Krishna is the destination And Krishna in the world exists also, it is he who is manifesting through his energies So, at the same point, it is stated with the first metaphor over here It is Krishna's energies that are manifesting in this world So nothing exists apart from these energies The thread metaphor, it emphasizes that Even when we see some variety, which is Which doesn't seem connected with the Lord We understand that the variety is not just coming from the Lord In terms of the Lord being the source But the variety itself is even now connected with the Lord Because the Lord is, they are his energies Now, that is the first metaphor The second metaphor is Yaesha samsara taru purana Samsara taru, the tree of material existence Now this tree metaphor comes in various places, various ways In the Bhagavad Gita, famously in the 15th chapter Urdhva moolama darshakam The focus of that metaphor is the upside down nature of the tree And that indicates that we are not in the right situation in the material world The material world is like a reflection Because in a reflection we see a tree upside down Now, here the metaphor's purpose is not to talk about the Upside down nature of the world The focus is to talk about the flowers and the fruits Now sometimes when a tree is blossoming flowers It looks very attractive So like that there are times in this world When things work out well for us And our material existence seems to be blossoming We may have a job, a bright career ahead, a good family, good health And we may feel, oh this is, life is fine As Bhaktanath Thakur says in He has a song Bhuliya Tomare Samsara lagi lo bhala See I felt, oh this world is a wonderful place But just as the blossoms There is a time for blossoming of the trees But eventually it is going to wither And then fruits are going to come Now we could say that Vishwanath Thakur explains That the good and bad that we get in this world That those are the fruits Sometimes we get pleasure and sometimes we get misery And that is true But if we consider the overall balance It's not equal There is far more misery in the world than there is pleasure When we go get old, we get diseased We come close to death There is so much suffering at that time And sometimes some people get say Back pain And back pain is a constant nagging And misery Now which pleasure that body offers Which pleasure continues to give pleasure for a long long time The way say back pain or some other bodily problem causes pain There is no such thing So what we essentially understand is That the overall phala in this world Is much more of misery than of pleasure And understanding this We can inspire ourselves To not be captivated by the material phala But to seek liberation from this world As long as we seek pleasure Pleasure and pain come at material level Like the two sides of a coin Why? Because When we get pleasure from something We become attached to that thing And when we become attached Then eventually when we lose that thing The pleasure is also lost So we need So if you want to avoid the pain Then we have to stop the infatuation with the pleasure Just throw away the coin So another way to understand this phala Is what will be described The samsara taru and the phala of that Will be described in the later verses more But it is through the samsara That we can go towards Krishna So in one sense Moksha is also a phala that we can get through our body And that is the phala that we should aspire for So we don't strive to go up And certainly we don't want to go down Where up and down refer to the Material existence Up in terms of heavens and down in terms of hell But rather we want to get out of this material existence And that is done by the process of bhakti By understanding the supreme transcendental position of Bhagwan And that is the subject which the Bhagavatam Enlightens us about Thank you.