Letter to: Sri K. Raghupati Rao

Sri K. Raghupati Rao
January 13

Sri K. Raghupati Rao
5 Raja Annamali Road,
Madras 600084

Dear Sri Rao,

Please accept my blessings. I beg to thank you for your letter dated 5th January, 1976.

You say that there is some contradiction in the Bhagavad-gita, that is your defective understanding. The direct meaning of the 15th Chapter 7th verse is that every living entity is the eternal part and parcel of Krishna. How can you think of contradiction in the Bhagavad-gita? Krishna is not an ordinary human being. How can you think that Krishna is contradicting Himself in His own statements? It is your concoction. The jiva is jivatma and Krishna is paramatma. Where is the contradiction? Why do you manufacture “iva”? That is the defect of Mayavadi philosophy. They concoct ideas.

Yes, Krishna can enter into anything. The body is also His energy. “Bhumir apo ‘nalo vayuh(Bg. 7.4). And in Srimad-Bhagavatam in the prayers of Queen Kunti, Krishna is described “antar-bahih”, within and without. In the Brahma Samhita it is stated by Lord Brahma about Krishna: “andantara-stha-paramanu-cayantara-stam’”, He is present in His fullness in every one of the atoms.

Where are the words “iva” and “sadrsa”? You cannot rectify Bhagavad-gita with new words of Sankara. And even if you take sadrsa it can be taken to mean qualititative. “Nityo nityanam cetanas’ cetananam”, the Supreme Absolute is the supreme eternal being amongst all other eternal beings. This is sadrsa, not eternal in quantity, just in quality. Krishna never falls into Maya. Therefore His name is Acyuta. But the living entities can fall into Maya so how can they be sadrsa in all respects? If you take gold and a little fraction of gold, the quality is the same. Only the quantity is changed. This is common sense.

There is no question of “breaking” as you have mentioned. The jiva is eternal, sanatan. Just like the sun and the sunshine. The sun is a combination of bright molecules and both are eternally existing. Similarly, Krishna and His qualitative fragmental parts are also eternal. Therefore the jiva is explained in the Bhagavad-gita as acchedyah (2:24) so how can it be broken? It is eternally existing as vibhu and anu. Svarupamsa is not jiva, it is Visnu Tattva. Visnu tattva is known as svansa and the jiva is known as Vibhinamsa.

Your ever well-wisher,
A.C. Bhaktivedanta Swami


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