CC daily 111 – M 6.145-49 – The eyes before creation are transcendental, not material

Is a person bhagwan bahuhayte yabe kailaman prakruta shaktite tabe kailavi lokan se kaale nahi janmaya prakruta manonayan ata eva prakruta brahmera netraman so bhagwan bahuhayte now shaitan mahaprabhu is in various ways explaining how the personality of godhead is transcendental and here he gives the insightful logic based on a standard Upanishadic motif so it is sahaikshitaha sakamyata uspurjita sahaikshitaha that it is said in the Upanishad that absolute truth glanced upon real nature when the absolute truth desired to become many he glanced at material nature and then afterwards by that glance all living beings with their forms with their bodily forms became manifested so now in the sequence of creation it is understood that forms are manifested material forms are manifested after the creation unfolds so now if that is the case and this is the case with material forms so now if forms are manifested after the forms and senses and mind mind and senses basically which are the attributes of form they are manifested by form I mean a body over here which indicates personality in a broad sense so if the form if the eyes and the mind are manifested of all eyes and minds of various living beings are manifested after the creation unfolds then who what was the nature of the mind and eyes that started the process of creation it stated that before the creation started unfolding at that time they creations there was some absolute truth Brahma who had eyes with which he glanced and he had a mind with which he desired to become many so now this was at a time before all material eyes and mind were manifested and therefore this indicates that the eyes and mind that were present at that time were not material they were transcendental so that means in the transcendental realm also senses are present eyes are present mind is present and there is desiring to do so the impersonal idea is that the senses and the form of which the senses are part and the personality comprising of desires and desires all these are products of material nature and that's all there is to it but here Chaitanya Mahaprabhu by inferring logically from a Upanishadic passage establishes that it's impossible to completely dismiss all forms as material, all senses material because there is evidence such as this in the scripture which says that there were forms which were present before the material became activated so that means what was before material forms were activated if something was present that means that must have been transcendental so that means in the transcendental realm there are eyes and there is the desire now desiring is done through the mind therefore अत्तेव अप्राकृत ब्रह्मेर नेत्रम Chaitanya Mahaprabhu says therefore we can conclude that ब्रह्मेर that for the Brahman for the absolute truth the नेत्रम the eyes and the the eyes and the mind are transcendental they are not material, Chaitanya Mahaprabhu goes on with further reasoning ब्रह्मः शब्दे कहे पूर्ण स्वयं भगवान स्वयं भगवान कृष्ण शास्त्रेर प्रमान ब्रह्मः शब्दे कहे पूर्ण स्वयं भगवान so Chaitanya Mahaprabhu is telling that the word ब्रह्मः refers not just to some all-pervading effulgence it refers to स्वयं भगवान it refers to the personality of Godhead and स्वयं भगवान कृष्ण शास्त्रेर प्रमान and that's why भगवान is कृष्ण so this is शास्त्रेर प्रमान so what is the प्रमान of शास्त्र? so there are two equalities made over here ब्रह्मः is equal to भगवान and भगवान is equal to कृष्ण so therefore ब्रह्मः is equal to कृष्ण this is the reasoning that Chaitanya Mahaprabhu is giving now of course the argument the discussion between them becomes quite technical and here some broad outlines are what are being represented by Krishna and Kaviraj Goswami to us so Prabhupada now quotes various sections from the scripture from various places to talk about how the ब्रह्मः is ultimately कृष्ण बेदेर निगुड अर्थ बुजहन नहै पुराणवाक्य से अर्थ करै निश्चै now somebody may I say you know this is quite a huge heap in inference how can somebody say that ब्रह्मः is भगवान and भगवान is कृष्ण where is this explicit equalization done in the Vedas so Chaitanya Mahaprabhu now says that actually the Vedas are very difficult to understand बुज़हन नहै बुज़हन नहै they are very complicated that import is very confidential and therefore it is very difficult to understand them and पुराणवाक्य से अर्थ करै निश्चै पुराणवाक्य से अर्थ therefore it is from the Puranas that we can know what is the actual import of the Vedas so even if somebody wants to know what is the actual import of the Vedas the way to know it is one cannot know it just by studying the Vedas one has to look at the Puranas take the assistance of the Puranas because the Puranas give the same message but in a more accessible form in a clearer form in a more easily comprehensible form now Shaitan Mahaprabhu quotes from the Srimad Bhagavatam a famous verse अहो भाग्यम अहो भाग्यम नन्द गोप रजव कसम यन्मित्रं परमानन्दं पूरं ब्रह्म सनातनम so this verse says अहो भाग्यम अहो भाग्यम how fortunate it is to believe that नन्द गोप रजव कसम रजव कसम means that for the Vajivasis and Nanda and other Gopas यन्मित्रं परमानन्दं so for them that they had as a close friend that supreme being who is the source of supreme happiness and then who is the supreme being the important point is the verse was thrust in the context of the Bhagavatam is that how fortunate the Vajivasis are but from the point of view of the analysis which Chetan Mahaprabhu is doing here the emphatic point is that in this verse Krishna is identified as पूर्णम् ब्रह्म सनातनम that he is the पूर्णम् ब्रह्म he is the full Brahman manifestation and he is सनातनम not that as the Mayavadis think that okay that Brahma temporarily manifests as some form and then when the love of that form ends then that form becomes unmanifested so this verse doesn't support that kind of interpretation because it says clearly पूर्णम् ब्रह्म सनातनम पूर्णम् ब्रह्म that this is the complete absolute truth and he is the all attractive supreme person and he is himself the Brahman so in this way by understanding who the Brahman actually is we can transcend material existence we can go beyond the bondage that characterizes material existence so thus actually the point of this verse is or of these references in this analysis is to establish that actually Krishna is the absolute truth Krishna is the पूर्ण ब्रह्म.