“Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.” (Lord Krishna, Bhagavad-gita, 8.20)

Download as podcast episode (right click and save)

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन:
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति

paras tasmāt tu bhāvo ’nyo
’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati

1. Vyakta and avyakta

This dichotomy refers to that which is manifest and that which is unmanifest. The designation is based on the perspective of the observer. In other words, something is vyakta because I can see it. When it is avyakta, it is beyond the range of my perception. The simplest example is the interactions with the sun. Looking to my left, out the window, I see the sun rising. It is the morning in my area of the world. The sun is vyakta. This is one way to validate that it exists.

At the exact same time, this very sun is avyakta to someone situated across the globe. The sun is unmanifest for them. They cannot see it. This does not mean that the sun exists in the morning and ceases to exist at night. The existence is not determined by outside observation. The sun exists. That is the fact.

In the same way, there are aspects to the universe that are avyakta. Man has yet to explore them. They currently lack the power of observation, assisted by technology and machinery, to reach those depths. This does not mean that the universe only consists of the vyakta. That which can be identified is important, vast, complex, and comprehensive. At the same time, consider just how much has yet to be identified. We take it from the authority of shastra that hardly a fraction of the vyakta portion has been covered. Then there is the avyakta portion, which is beyond perception.

Moreover, we can consider the material world itself to fall into two different states. When there is viability, when the creator, Lord Brahma, is awake, it is like the world comes to life. Then there is subsequent annihilation. When Brahma sleeps there is partial annihilation. When his life comes to an end, the entire cosmic manifestation suffers the same fate. The vyakta becomes avyakta. When the time for the next iteration arrives, the avyakta becomes vyakta again.

भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

2. Nirguna and saguna

This distinction applies to the proprietor of all the universes. It is also a point of contention, a kind of dividing line between two philosophies on an existence itself. One side says that the Absolute Truth is nirguna. It is Brahman, or the Absolute Truth, but lacking features. There are no distinctions. There are no distinguishable attributes. This is the goal. This is the objective, to reach the nirguna-brahman and merge into it.

Another side says that the Absolute Truth indeed has features. He is a person, or purusha. He is the greatest person. He is saguna, in that He has features which a sober and rational person can identify. He has arms, legs, hands, and a face. It is just that these features are inconceivable in their potency. For instance, with His mouth, the Absolute Truth can devour a raging forest fire in a matter of seconds. He can do this to avert a crisis, to save His friends from danger.

“The Personality of Godhead heard the appealing voices of His friends, and casting a pleasing glance over them, He began to answer. By speaking through His eyes, He impressed His friends that there was no cause for fear. Then Krishna, the supreme mystic, the powerful Personality of Godhead, immediately swallowed up all the flames of the fire. The cows and boys were thus saved from imminent danger.” (Krishna, The Supreme Personality of Godhead, Volume 1, Chapter 19)

3. Prakata and aprakata

This distinction ties into the issue of nirguna and saguna. The wise resolve the controversy by correctly asserting that the Absolute Truth is both nirguna and saguna, depending on the perspective. He is nirguna in the sense that none of the gunas can bind Him. We see that one person is overweight. We see that another person is thin. There are advantages and disadvantages to both. The Supreme Lord can be both heavy and light at the same time. He can be tall and short. He can be both ruler and subordinate, if He so chooses.

The Vaishnava tends to favor the saguna aspect, since it is less prone to cheating. This is where the transcendental features get drawn out, in a sense. We can make out a specific identity. Though the Absolute Truth is everywhere, we can find Him in a specific place. We can establish His presence in our home, in a sanctified area, such that we approach Him regularly with our offerings. We can honor what He returns, considering that to be prasadam, or the Lord’s mercy.

त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारचर्चिता:
उच्छिष्टभोजिनो दासास्तव मायां जयेमहि

tvayopabhukta-srag-gandha-
vāso-’laṅkāra-carcitāḥ
ucchiṣṭa-bhojino dāsās
tava māyāṁ jayema hi

“My dear Lord, the garlands, scented substances, garments, ornaments and other such things that have been offered to You may later be used by Your servants. By partaking of these things and eating the remnants of food You have left, we will be able to conquer the illusory energy.” (Uddhava, Shrimad Bhagavatam, 11.6.46)

If applying technical terms, it is the saguna side of Brahman which enacts pastimes. Those take place at a certain time, in a certain location, accompanied by certain individuals. The pastimes themselves have their own dichotomy. Those which people can witness are known as prakata. It is like the showing of a theatrical production. The pastimes of Krishna described in sacred texts like Bhagavata Purana and Hari-vamsha are prakata-lila. People saw what happened, wrote down their observations, and passed forward the tradition to the modern day.

At the same time, there is aprakata-lila. These are the pastimes which take place outside of observation. According to the Vaishnava teachers, aprakata-lila is eternally taking place. There is no interruption. This gives an idea of what life in liberation is like. The end of the cycle of birth and death in the material world is the beginning of entry into eternal pastimes involving the one who is both nirguna and saguna.

The prakata-lila is also eternal, but we cannot see the other instances taking place. It is said that somewhere, in some universe, at this very moment, Shri Krishna is lifting the massive Govardhana Hill. He is being tied to a mortar as punishment for breaking a pot of butter. He is enjoying with His friends, and He is giving delight to all those who love Him.

In Closing:

In some universe right now,
Playing flute for the cow.

And that mighty hill lifting,
Bound after butter pot rifting.

Though not seen by the eyes,
On vision of shastra relies.

That Krishna everywhere and true,
The one nirguna and saguna who.

Categories: the three

Tags: bhagavad-gita, dailyprompt, hare krishna, poem, poems, poetry, sanskrit, vedanta