The Divine Bliss, which is the source of all happiness, is related to its Knowledge that was revealed in its original form by the Supreme Divine power, Krishna, during His miraculous appearance in this world. That was the Gita. The origin of all the spiritual “isms” and the knowledge of all the knowledges, which has now been further simplified by His Divinity Swami Prakashanand Saraswati, the foremost disciple of Jagadguru Shri Kripalu Ji Maharaj, who is the Supreme Divine descension of this age.
Swami Prakashanand Saraswati on the Bhagavad Gita: Ultimate Scripture | Gita Series Part 1, Speech 1
The Gita is not only a philosophy. It is a promise of God.
तेषांसततयुक्तानांभजतांप्रीतिपूर्वकम्|
ददामिबुद्धियोगंतंयेनमामुपयान्तिते|| 10||
Teṣhāṁsatata-yuktānāṁbhajatāṁprīti-pūrvakam.
Dadāmi buddhi-yogaṁtaṁ yen māmupayāntite.
It tells to merge all the spiritual formalities into the exclusiveness of loving devotion to the Supreme form of God, and you will receive His vision.
The Divine souls!
In the last meeting I explained about the omnipresence of Krishna and His abode, and the spot-existent nature of this cosmic manifestation. When we say omnipresent it doesn’t mean that everything is just crowded everywhere in the Divine world, because I explained that omnipresent means omnipresent and Krishna leela, Krishna form, Krishna abode, Krishna virtues, Krishna name are all omnipresent.
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It means that when a Saint wants to observe or perceive something, whatever he wants, that is there.It means there is a full privacy in the Divine world, full individuality;it’s not all the time crowded. If you want a crowd, there’s a crowd, if you want privacy there’s the privacy. Whatever you wish, that happens. Whatever kind of blissfulness you desire to perceive, it is there.That’s what it means. Omnipresence. So, for that reason, every Saint perceives whatever he desires to perceive – Krishna’s beauty, Krishna’s charm, Krishna name, any kind of Krishna leelas, whatever he desires, it is there.So it is a full freedom, full choice, full privacy, full individuality yet full choice.Whatever he desires, he has it.
Swami Prakashanand Saraswati’s Gita Series: Eternal Wisdom | Gita Series Part 1, Speech 2
In the descension period. Krishna showed His omnipresence once. He has shown once also in past when He was as Ram. When Bhagwan Ram came from Lanka to Ayodhya all the Ayodhyavasiswere waiting for the vision of Ram.
“After 14 years my Beloved is coming!”
They were so eager, so anxious, so excited, they couldn’t wait even a moment’s delay to see their beloved Ram! And Ram knew.
अमित रूप प्रगटे तेहिं काला।
Amit rooppragaṭetohiṇkālā.
SoHe appeared in uncountable forms and everyone said,“Oh Bhagwan Ram has met me first and the other person afterwards!First He came to me, very first!”
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Everyone felt that thing.It was not a hallucination.It was a fact. When Krishna was going to do Mahararas there were uncountable gopis. There were thousands of gopisof Braj and uncountable gopis of Golok. They had also come. So there were uncountable, unlimited, number of gopis. When He just thought of doing Maharaas, atthat particular moment, every gopi found Krishna next to her.So Krishna did not multiply Himself. Multiplication is a different thing. You multiply one thing by 10, 100, 20. Multiplying is the nature of maya.It’s like a seed becomes a tree.A seed multiplies into a thousand seeds;not like that.
Prakashanand Saraswati Reveals the Hidden Truths of Krishna’s Descent | Gita Series 1, Speech 3
Krishna just appeared because He’s omnipresent. That’s why Ram was omnipresent,meaning He was present with every Ayodhya vasi. With everyone He was present. He simply showed Himself because He was omnipresent already over there.So, Krishna was omnipresent already with every gopi. He simply showed Himself, “I’m here!” That’s it. SoHe is omnipresent and His omnipresence is always in the leelas. Uncountable kinds of leelas, are happening all the time.
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I just say that every Saint has a choice of desire. What he desires he can see that kind of leela. Uncountable Saints thinking of uncountable Krishna leelas. So,there are uncountable Krishna happening all the time. Descensions happen not only one or two times. He descended 5,000 years ago on this Earth planet, but there are uncountable Earth planets, uncountable. In uncountable Earth planets He is descending every moment; uncountable times means uncountable descensions are every moment happening somewhere in this universe.
Swami Prakashanand Saraswati on Krishna’s Eternal Meaning | Gita Series 1, Speech 4
SoHe is omnipresent. His omnipresence is really omnipresent in any corner of this world. You see, suppose a devotee is doing devotions for Krishna, purifying his heart and then his heart is purified. The time has come that Krishna must appear. Wherever he is, in whatever situation he is,when time comes Krishna will be there because He was already omnipresent. That is Krishna’s omnipresence. SoHe is omnipresent with His form.
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Now we can learn some more about His name and form. As I explained in my past speech, name, virtues, form, leelas, abode, and Saints are all one. Out of these two are important: name and form,because name also includes the virtues of Krishna and Krishna’s form also includes Krishna leelas or Krishna plays. So, name and form are very important – name and form. I explained about name previously when I was describing the meaning of the word Krishna.Come back to the same point. I described the meaning of the word Krishna. Yes. Those meanings of that word Krishna are actually the virtues of Krishna name. It means that all those virtues are in Krishna name.
Swami Prakashanand Saraswati on Krishna’s Infinite Divine Form | Gita Series Part 1, Speech 5
Take it by an example to understand easily. Say for instance, suppose you wrote ‘fire’on a piece of paperbut the paper is not burning. Fire word is there.Suppose you write ‘rose flower’ and try to smell that paper. No rose perfume there. It’s just a word with the rose flower. Suppose you write ‘cool’ but it’s not chilling. They are just the words. You can say cool. Cool?No,it is still hot. You can say fire. Fire?No, it’s still cold. So, words have no virtues. Words are words; that’s one thing. The second thing, words are so weak that they can’t tell themselves what they mean.
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So somebody comes here and says, “Āb.”
You say,“Āb? What is āb?
You all know English language. Indians who know Hindi language think,“What is āb? Ābis from the Urdu language meaning water.
“Oh, water!Yes, I know what water means!”
If you say water, those who don’t know English language don’t understand what it means. So see, the word cannot represent the meaning behind that on its own. You have to learn the word meaning -ābmeans water. Water means pani. Pani means water – it’s like that.And what is water? “Oh, that’s water. A glass of water.”
Swami Prakashanand on Krishna’s Omnipresence and Divine Reality | Gita Series Part 1, Speech 6
You memorize and learn. So, words are fictitious sounds to make you understand something and words are developed.So, there are many hundreds of words for one single thing, water. There could be hundreds of words in hundreds of languages because words are a given sound for a particular thing in a particular community with a particular language.
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Krishna name again is not like that. Krishna name imbues Krishna virtues completely, totally, definitely.So,Krishna name is not the language name. Krishna name is a power itself; even as I said, it means Krishna Himself. Krishna name is a power, but that power cannot be observed by a mind.Just like as I explained that when some people saw Krishna, they only saw Krishna in the descensionperiod as a handsome boy, and when a Saint saw Krishna in descension period,“Oh, He’s my beloved God, Bhagwan Krishna, supreme Beloved!” So Saints have seen Krishna in His Divine form during the descension period and souls, if they happen to go through Braj and happen to see Krishna, they only saw Krishna just like a handsome boy. That’s all, nothing else.
So just like the Divine form cannot be seen with material eyes, so Divine virtues of the Divine name cannot be tasted with the material mind. The mind has to be Divine. So with the mind of a Saint the bliss of the name could be experienced, with the eyes of a Saint the beauty of Krishna could be experienced.Yet the name has all the powers, all the virtues.And when I say all the virtues, I mean all the virtues – totally. How many virtues does Krishna have?Uncountable,or you can think of some important virtues I explained like beauty, total beauty of the Divine world – all beautiful, all kindness,all loving, all charming, all attractive. These are the main virtues of Krishna. Are all the virtues in the name? Yes.
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Now take one virtue out of that. It’s like, beauty of Krishna or the sweetness of Krishna love that you experience when you see Krishna with Divine eyes:
“Oh how beautiful He is! How sweet He is!”
You experience that; it is a virtue of His Divine body.The same thing is in the Divine name. Then how could a Saint experience the beauty through the name which he has observed by seeing Krishna personally? That is a Divine miracle. He experiences all the virtues.
Chaitanya Mahaprabhu says,
बहुदानिजसार्वशक्तिस्तत्रार्पिताः…
Bahudānijsarvashaktistatrārpitāh …
(Nij sarva shakti) “All the powers of Krishna, all the personal powers, are in the name.”
And love is a personal power, beauty is a personal power. So how could one experience the love of Krishna through only name?I had said that there’s no ‘how’, because inthe Divine world that happens. Things that are impossible in this world are possible in that world, and whateveris possible over there is impossible to happen here because here only spot existence prevails, and there omnipresence prevails. However, all the virtues of Krishna beauty, Krishna love, Krishna attraction are in the name.
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So, name and Krishna, means name and form of Krishna, are exactly same, not synonymous.They are exactly the same with no difference, yet there’s name and Krishna’s form. So, you can say Krishna has two kinds of forms: one form of Krishna isHis name and the other form of Krishna, as I described, is His appearance. So,His name is also His personal form, not the impersonal form, not just the experience.
Again, try to understand.You might think that, suppose you love someone. Yes. And you have loved someone and when you think of that someone who is not with you, you feel happy. No, it is your imagination. You meeting your friendphysically, loving Him,is one experience, and remembrance of that love which you experienced in the past is a different thing. Remembrance of that love and actual feeling of love personally are two separate things, not one thing.So, name is not the remembrance of Krishna love. Remembrance, again, is remembrance. It’s not the fact. The name is a fact.Suppose a Saint says,“Krishna, Krishna, Krishna.” He experiencesexactly the same blissfulness, same love, same charm as whatever he has experienced with Krishna when he was giving a big hug to Krishna.
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“Oh my beloved!”
The same thing exactly (is experienced) because there’s no field of imagination. It is a field of facts. We imagine things because they are not present, but in the Divine world it is omnipresent. There’s no space for imagination.Even if he imagines something, it is a fact because whatever he thinks, it has happened already.He thought and it has happened. He thought,“I want to see Krishna!” Krishna is here! He just thought and it is there.So name and form are not just synonymous, they are absolutely one. Yet Krishna appears as name and Krishna appears as form.
This name is in the heart of a Saint. For that reasonBhagwatam says,
आचार्यंमांविजानीयान्नावमन्येतकर्हिचित्।
Āchāryamāmvijānīyān-nāvamanyetkarhichit.
“The name contains all the virtues of Krishna and a Saint of that class who has the Divine name of Krishna in his heart also represents Krishna.”
For that reason, I mentioned that Saints, the eternal associates of Krishna, also represent Krishna. They are also not synonymous. They are also the same – nām, roop, leela, gun,dham,janmeaning name, form, leelas, virtues, abode and the eternal associates of Krishna. They are all one but in these forms they appear.So Krishna has these many forms, not just one form.
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You can choose any of those forms for your devotion. It’s all correct because everything has everything. In this way, Krishna name, although it is not impersonal, appears like impersonal.“I’m taking the name but no, name also has a personal experience of Krishna’s presence.” That is a question of experience,not question of intellectual understanding which cannot be understood.
Take it some other way to understand more. Name and form. Name is substantially the same. Just take a local example. Suppose you have a piece of ice; it’s solid. You can touch it. Yeah. And if you heat it up, it becomes a gas, oxygen. It’s not there anymore. The ice is gone. The form is gone. But again, it is somewhere in the atmosphere. In the atmosphere when it has no form, substantially it is the same.The molecules of that ice and the molecules of that ice when it was evaporatedis the same. There is substantially no difference.
So substantially also Krishna and Krishna name has no difference. Take one more example. Suppose you would have seen camphor, kapoor. People use for arti. What is camphor?If you leave camphor in the open air, after some time it just finishes.It is just like a personified perfume, you can say, if it’s actual real camphor. Soa camphor tablet you can see, you can touch, you can smell. If you left camphor over there you are getting the perfume of the camphor; it’s thesame. You take the camphor and smell;it’s the same.Or just have the perfume or take the tablet and just smell it. The perfume is the same, meaning virtually both are same – perfume of the camphor or camphor itself.If you take it like this – Krishna name and Krishna form have same virtues.
However, I’ll explain further in the next speech.
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