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Everything posted by gHari

  1. There's a pair Made in heaven.
  2. It can only be solved by realization. There are no words. No logic. Just Reality.
  3. Who's God? Whose God? Your God? You're God? Whatever.
  4. <hr style="color: rgb(255, 255, 255);" size="1"> <!-- / icon and title --> <!-- message --> From the ocean of mercy known as the Sri Caitanya-caritamrita (Adi-Lila 7.4): <center> paJca-tattva avatIrNa caitanyera saGge paJca-tattva laJA karena saGkIrtana raGge </center> paJca-tattva--these five tattvas; avatIrNa--advented; caitanyera--with Caitanya MahAprabhu; saGge--in company with; paJca-tattva--the same five subjects; laJA--taking with Himself; karena--He does; saGkIrtana--the saGkIrtana movement; raGge--in great pleasure. These five tattvas incarnate with Lord Caitanya MahAprabhu, and thus the Lord executes His saGkIrtana movement with great pleasure. PURPORT In SrImad-BhAgavatam (11.5.32) there is the following statement regarding SrI Caitanya MahAprabhu: <center> kRSNa-varNaM tviSAkRSNaM sAGgopAGgAstra-pArSadam yajJaiH saGkIrtana-prAyair yajanti hi su-medhasaH </center> "In the Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of the saGkIrtana-yajJa." SrI Caitanya MahAprabhu is always accompanied by His plenary expansion SrI NityAnanda Prabhu, His incarnation SrI Advaita Prabhu, His internal potency SrI GadAdhara Prabhu and His marginal potency SrIvAsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that SrI Caitanya MahAprabhu is always accompanied by these other tattvas. Therefore our obeisances to SrI Caitanya MahAprabhu are complete when we say zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. As preachers of the KRSNa consciousness movement, we first offer our obeisances to SrI Caitanya MahAprabhu by chanting this PaJca-tattva mantra; then we say Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare . There are ten offenses in the chanting of the Hare KRSNa mahA-mantra, but these are not considered in the chanting of the PaJca-tattva mantra, namely, zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. SrI Caitanya MahAprabhu is known as mahA-vadAnyAvatAra, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahA-mantra (Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare), we must first take shelter of SrI Caitanya MahAprabhu, learn the PaJca-tattva mahA-mantra, and then chant the Hare KRSNa mahA-mantra. That will be very effective. Taking advantage of SrI Caitanya MahAprabhu, many unscrupulous devotees manufacture a mahA-mantra of their own. Sometimes they sing bhaja nitAi gaura rAdhe zyAma hare kRSNa hare rAma or zrI-kRSNa-caitanya prabhu-nityAnanda hare kRSNa hare rAma zrI-rAdhe govinda. Actually, however, one should chant the names of the full PaJca-tattva (zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda) and then the sixteen words Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare . But these unscrupulous, less intelligent men confuse the entire process. Of course, since they are also devotees they can express their feelings in that way, but the method prescribed by SrI Caitanya MahAprabhu's pure devotees is to first chant the full PaJca-tattva mantra and then chant the mahA-mantra--Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare. From Adi 7.168p Strictly speaking, when chanting the names of the PaJca-tattva, one should fully offer his obeisances: zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. By such chanting one is blessed with the competency to chant the Hare KRSNa mahA-mantra without offense. From the introduction to Adi 8: In this chapter the glories of SrI Caitanya MahAprabhu and NityAnanda are described, and it is also stated that one who commits offenses in chanting the Hare KRSNa mantra does not achieve love of Godhead, even after chanting for many years. In this connection, SrIla Bhaktivinoda ThAkura warns against artificial displays of the bodily symptoms called aSTa-sAttvika-vikAra. That is also an offense. One should seriously and sincerely continue to chant the PaJca-tattva names zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. All these AcAryas will bestow their causeless mercy upon a devotee and gradually purify his heart. When he is actually purified, automatically he will experience ecstasy in chanting the Hare KRSNa mahA-mantra. Adi 8.4p: KRSNadAsa KavirAja GosvAmI teaches us first to offer respect to the PaJca-tattva--SrI KRSNa Caitanya MahAprabhu, NityAnanda Prabhu, Advaita Prabhu, GadAdhara Prabhu and SrIvAsa Prabhu and other devotees. We must strictly follow the principle of offering our respects to the PaJca-tattva, as summarized in the mantra zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. At the beginning of every function in preaching, especially before chanting the Hare KRSNa mahA-mantra--Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare--we must chant the PaJca-tattva's names and offer our respects to them. From Adi 8.31p: It should be noted in this connection that the holy names of Lord KRSNa and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of SrI Caitanya MahAprabhu's name is more essential than the chanting of the Hare KRSNa mahA-mantra because SrI Caitanya MahAprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of SrI Caitanya MahAprabhu by chanting zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda. By serving Gaura-NityAnanda one is freed from the entanglements of material existence and thus becomes qualified to worship the RAdhA-KRSNa Deity. From Srila Prabhupada's first tape recording (made by himself): <center> zrI-kRSNa-caitanya prabhu-nityAnanda zrI-advaita gadAdhara zrIvAsAdi-gaura-bhakta-vRnda </center> I offer my obeisances to SrI KRSNa Caitanya, Prabhu NityAnanda, SrI Advaita, GadAdhara, SrIvAsa and all others in the line of devotion. <center> hare kRSNa hare kRSNa kRSNa kRSNa hare hare hare rAma hare rAma rAma rAma hare hare </center> My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.
  5. One man carries a big bag of words on his shoulder. Another man carries another different big bag of different words. Because the words are different, each is obliged to kill the other heathen. If they would each put their bags of words in blenders, the resulting two nectar drinks would taste the same, identical ..... but they just don't have the time to get beyond the words. Religion gets in their way, so they carry the big bags of words, like beasts of burden.
  6. I wonder what literal meaning we can get from Krsna's words here in <a href=http://vedabase.net/bg/7/24/en target=new>Bhagavad-gita 7.24</a>:<BLOCKQUOTE><CENTER><FONT COLOR=RED>avyaktaM vyaktim ApannaM manyante mAm abuddhayaH paraM bhAvam ajAnanto mamAvyayam anuttamam </CENTER> avyaktam--nonmanifested; vyaktim--personality; Apannam--achieved; manyante--think; mAm--Me; abuddhayaH--less intelligent persons; param--supreme; bhAvam--existence; ajAnantaH--without knowing; mama--My; avyayam--imperishable; anuttamam--the finest.</FONT></BLOCKQUOTE>
  7. When we approach Sri Krsna we realize Him progressively, first as the dazzling Brahman, then as the constant friend and well-wisher Paramatma, and when we get much closer He reveals Himself as Bhagavan Sri Krsna. Here is a nice analogy for our journey to the Kingdom of God: This is tattva-jJAna. Tattva-jJAna. Here it is said, tattva-mArga-agra-darzanam. This is tattva-jJAna of course, as it is said in the SrImad-BhAgavatam, brahmeti paramAtmeti bhagavAn iti zabdyate [ SB 1.2.11 ]. The Absolute Truth is differently understood according to the different position of the student. The Absolute Truth ... some of them understand that Absolute Truth as impersonal Brahman. And some of them understand the Absolute Truth as localized ParamAtmA. And some of them understand the Absolute Truth as the Supreme Personality of Godhead, KRSNa, or ViSNu. They are not different. Brahman, ParamAtmA and the Supreme Personality of Godhead - they are one. They are simply different phases. It is simply angle of vision. Just like a mountain from a very distant place, you'll see it just like hazy cloud. And if you come nearer, then you see something green, very high raised earth. That is one vision. But you are seeing the mountain. From the distant place you see it is hazy cloud. As you come nearer, you see something green. And if you actually enter the mountain you'll find there are so many houses, so many trees, so many animals. The vision is the same mountain. But on account of my different position, I see hazy cloud or something green or something animated. But the final stage is the varieties. A mountain, there are so many trees, so many animals, so many men, so many houses--varieties. <img src=http://upload.wikimedia.org/wikipedia/commons/thumb/4/4d/Sugarloaf_Mountain_in_Rio_Brazil_-_with_cloud_layer.JPG/800px-Sugarloaf_Mountain_in_Rio_Brazil_-_with_cloud_layer.JPG height=266 width=400> <img src= width=400 height=400> <img src=http://img4.southernliving.com/i/2008/12/cyhg-asheville/asheville-mountains-l.jpg?400:400>
  8. Here Lord Krishna explains that He is All that Is. He does not subtlely refer to Himself as Brahman but rather He directly uses His name, Vasudeva: everyone is a servant of Vasudeva Krishna. It is a rare soul who knowing this Truth surrenders to Krsna according to Bhagavad-gita 7.19:<BLOCKQUOTE><CENTER><FONT COLOR=RED>bahUnAM janmanAm ante jJAnavAn mAM prapadyate vAsudevaH sarvam iti sa mahAtmA su-durlabhaH </CENTER> bahUnAm--many; janmanAm--repeated births and deaths; ante--after; jJAna-vAn--one who is in full knowledge; mAm--unto Me; prapadyate--surrenders; vAsudevaH--the Personality of Godhead, KRSNa; sarvam--everything; iti--thus; saH--that; mahA-AtmA--great soul; su-durlabhaH--very rare to see. <B></FONT> After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.</BLOCKQUOTE>
  9. Definitely thicker than we can imagine.
  10. But that last shloka 9.4 suggests that is not the case.
  11. Then perhaps you could apply your logic to Krsna's direct statements about His relationship to Brahman. But then maybe you don't accept the Bhagavad-gita? In that case, I'm afraid I can offer no direction for our deliberations. Lord Krishna says in Bhagavad-gita 9.4 : <center> mayA tatam idaM sarvaM jagad avyakta-mUrtinA mat-sthAni sarva-bhUtAni na cAhaM teSv avasthitaH </center> mayA--by Me; tatam--pervaded; idam--this; sarvam--all; jagat--cosmic manifestation; avyakta-mUrtinA--by the unmanifested form; mat-sthAni--in Me; sarva-bhUtAni--all living entities; na--not; ca--also; aham--I; teSu--in them; avasthitaH--situated. By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
  12. <center><img src=http://www.kandamangalam.com/new/Portals/0/Image/BG%20Krishna%20instructs%20Arjuna.jpg width=600 height=480></center>
  13. Srimad-Bhagavatam 2.2.3: <center> ataH kavir nAmasu yAvad arthaH syAd apramatto vyavasAya-buddhiH siddhe 'nyathArthe na yateta tatra parizramaM tatra samIkSamANaH </center> ataH--for this reason; kaviH--the enlightened person; nAmasu--in names only; yAvat--minimum; arthaH--necessity; syAt--must be; apramattaH--without being mad after them; vyavasAya-buddhiH--intelligently fixed; siddhe--for success; anyathA--otherwise; arthe--in the interest of; na--should never; yateta--endeavor for; tatra--there; parizramam--laboring hard; tatra--there; samIkSamANaH--one who sees practically. For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely hard labor for nothing. PURPORT The bhAgavata-dharma, or the cult of SrImad-BhAgavatam, is perfectly distinct from the way of fruitive activities, which are considered by the devotees to be merely a waste of time. The whole universe, or for that matter all material existence, is moving on as jagat, simply for planning business to make one's position very comfortable or secure, although everyone sees that this existence is neither comfortable nor secure and can never become comfortable or secure at any stage of development. Those who are captivated by the illusory advancement of material civilization (following the way of phantasmagoria) are certainly madmen. The whole material creation is a jugglery of names only; in fact, it is nothing but a bewildering creation of matter like earth, water and fire. The buildings, furniture, cars, bungalows, mills, factories, industries, peace, war or even the highest perfection of material science, namely atomic energy and electronics, are all simply bewildering names of material elements with their concomitant reactions of the three modes. Since the devotee of the Lord knows them perfectly well, he is not interested in creating unwanted things for a situation which is not at all reality, but simply names of no more significance than the babble of sea waves. The great kings, leaders and soldiers fight with one another in order to perpetuate their names in history. They are forgotten in due course of time, and they make a place for another era in history. But the devotee realizes how much history and historical persons are useless products of flickering time. The fruitive worker aspires after a big fortune in the matter of wealth, woman and worldly adoration, but those who are fixed in perfect reality are not at all interested in such false things. For them it is all a waste of time. Since every second of human life is important, an enlightened man should be very careful to utilize time very cautiously. One second of human life wasted in the vain research of planning for happiness in the material world can never be replaced, even if one spends millions of coins of gold. Therefore, the transcendentalist desiring freedom from the clutches of mAyA, or the illusory activities of life, is warned herewith not to be captivated by the external features of fruitive actors. Human life is never meant for sense gratification, but for self-realization. SrImad-BhAgavatam instructs us solely on this subject from the very beginning to the end. Human life is simply meant for self-realization. The civilization which aims at this utmost perfection never indulges in creating unwanted things, and such a perfect civilization prepares men only to accept the bare necessities of life or to follow the principle of the best use of a bad bargain. Our material bodies and our lives in that connection are bad bargains because the living entity is actually spirit, and spiritual advancement of the living entity is absolutely necessary. Human life is intended for the realization of this important factor, and one should act accordingly, accepting only the bare necessities of life and depending more on God's gift without diversion of human energy for any other purpose, such as being mad for material enjoyment. The materialistic advancement of civilization is called "the civilization of the demons," which ultimately ends in wars and scarcity. The transcendentalist is specifically warned herewith to be fixed in mind, so that even if there is difficulty in plain living and high thinking he will not budge even an inch from his stark determination. For a transcendentalist, it is a suicidal policy to be intimately in touch with the sense gratifiers of the world, because such a policy will frustrate the ultimate gain of life. Sukadeva GosvAmI met MahArAja ParIkSit when the latter felt a necessity for such a meeting. It is the duty of a transcendentalist to help persons who desire real salvation and to support the cause of salvation. One might note that Sukadeva GosvAmI never met MahArAja ParIkSit while he was ruling as a great king. For a transcendentalist, the mode of activities is explained in <a href= http://vedabase.net/sb/2/2/4/en target=new>the next zloka</a>.
  14. His body is made of REALITY .... AS THICK AS YOU CAN POSSIBLY IMAGINE.
  15. It's good to see the sham of mundane life. Then one will search for something that is actually real. Otherwise we will be completely complacent, live and die, and not know why.
  16. "So the question seems to be: Is Brahman original or is Krishna original?" Well simply, if we accept that Krsna occupies such an elevated position, then we should accept His direct statements regarding His relationship to the Brahman. He speaks not of 'original' but that Brahman is of Him, never that He is of Brahman.
  17. Srila Vyasadeva summarized the Truth of the Vedas in the classic known as the cream of the Vedas, Srimad-Bhagavatam. Here in verse 1.2.11 we find the reason for our differing glimpses of the Absolute Truth:<BLOCKQUOTE><CENTER><FONT COLOR=RED>vadanti tat tattva-vidas tattvaM yaj jJAnam advayam brahmeti paramAtmeti bhagavAn iti zabdyate </CENTER> vadanti--they say; tat--that; tattva-vidaH--the learned souls; tattvam--the Absolute Truth; yat--which; jJAnam--knowledge; advayam--nondual; brahma iti--known as Brahman; paramAtmA iti--known as ParamAtmA; bhagavAn iti--known as BhagavAn; zabdyate--it so sounded. <B></FONT> Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, ParamAtmA or BhagavAn. PURPORT</B> The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, ParamAtmA and BhagavAn are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the UpaniSads, as localized ParamAtmA by the HiraNyagarbhas or the yogIs, and as BhagavAn by the devotees. In other words, BhagavAn, or the Personality of Godhead, is the last word of the Absolute Truth. ParamAtmA is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision. As it is explained in the first zloka of the First Chapter of the BhAgavatam, the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore, there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy. There are three kinds of energies of the supreme energetic. There is no difference between the energy and energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute.</BLOCKQUOTE>
  18. Arjuna asks a question relevant to this discussion in the <a href=http://vedabase.net/bg/12/en target=new>12th chapter of the Gita:</a> BG 12.1: Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested? BG 12.2: The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect. BG 12.3-4: But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable -- the impersonal conception of the Absolute Truth -- by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me. BG 12.5: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. BG 12.6-7: But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pr?tha -- for them I am the swift deliverer from the ocean of birth and death. BG 12.8: Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. BG 12.9: My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me. BG 12.10: If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage. BG 12.11: If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated. BG 12.12: If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind. BG 12.13-14: One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me -- such a devotee of Mine is very dear to Me. BG 12.15: He for whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. BG 12.16: My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me. BG 12.17: One who neither rejoices nor grieves, who neither laments nor desires, and who renounces both auspicious and inauspicious things -- such a devotee is very dear to Me. BG 12.18-19: One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and who is engaged in devotional service -- such a person is very dear to Me. BG 12.20: Those who follow this imperishable path of devotional service and who completely engage themselves with faith, making Me the supreme goal, are very, very dear to Me.
  19. Krsna does not originate from anything. He just is. Always has been. Always will be. Everything that is, is part of Him. Surely we can see that a person is greater than a rock. Krsna is greater than Brahman. Without Him, there would be no Brahman. In so many ways, so many times, He explains this in the Bhagavad-gita - there is no truth equal to or greater than Me, everything rests in Me as pearls are strung on a thread, I am the basis of Brahman. and of course verse 7.24: <center> avyaktaM vyaktim ApannaM manyante mAm abuddhayaH paraM bhAvam ajAnanto mamAvyayam anuttamam </center> avyaktam--nonmanifested; vyaktim--personality; Apannam--achieved; manyante--think; mAm--Me; abuddhayaH--less intelligent persons; param--supreme; bhAvam--existence; ajAnantaH--without knowing; mama--My; avyayam--imperishable; anuttamam--the finest. Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, KRSNa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.
  20. The unlimited Lord Brahmas in the innumerable universes are usually jiva souls, not in the same ontological category as Krsna. http://vedabase.net/tlc/8/en
  21. <a href=http://vedabase.net/iso/15/en target=new>Mantra Fifteen</a> <center> hiraNmayena pAtreNa satyasyApihitaM mukham tat tvaM pUSann apAvRNu satya-dharmAya dRSTaye </center> hiraNmayena--by a golden effulgence; pAtreNa--by a dazzling covering; satyasya--of the Supreme Truth; apihitam--covered; mukham--the face; tat--that covering; tvam--Yourself; pUSan--O sustainer; apAvRNu--kindly remove; satya--pure; dharmAya--unto the devotee; dRSTaye--for exhibiting. O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
  22. http://vedabase.net/bg/14/27/en The metaphor of the sun and the rays of sun is often given. The sun does not come from the rays. Brahman is the effulgence (brahmajyoti) of Sri Krsna, as sunshine emanates from the sun.
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