View source for Krsna says in the Bhagavad-gita, "Beyond Me there is no more superior power." So Vyasadeva is offering his obeisances to the person above whom there is nobody

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[[Category:Krsna Says]]
[[Category:Bhagavad-gita]]
[[Category:Nothing Beyond Krsna]]
[[Category:There Is No]]
[[Category:No More]]
[[Category:Superior]]
[[Category:Power]]
[[Category:Vyasadeva]]
[[Category:Offering]]
[[Category:Obeisances]]
[[Category:Person]]
[[Category:Above Krsna]]
[[Category:There Is]]
[[Category:Nobody]]
[[Category:Pages Needing Audio - BHAVESVARI]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Vyāsadeva says that "I offer my obeisances to the Supreme Absolute Truth." Satyaṁ paraṁ dhīmahi (SB 1.1.1). There is no more truth beyond that. And as Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Mattaḥ, "Beyond Me there is no more superior power." Mattaḥ parataraṁ na anyat. So Vyāsadeva is offering his obeisances to the person above whom there is nobody.
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[[Vanisource:710806 - Lecture SB 01.01.01 - London|710806 - Lecture SB 01.01.01 - London]]
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Prabhupāda:

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:janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
:tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
:tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā
:dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi 
:([[Vanisource:SB 1.1.1|SB 1.1.1]])
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So Vyāsadeva is offering his obeisances to satyaṁ param, the Absolute Supreme Truth, not to the relative truth. Everyone has to offer obeisances to somebody. Somebody . . . in our practical life, at least, we have to offer obeisances to the police constable. When you go on the street, as soon as they, "Stop!" so we have to obey. So how you can avoid obeying? They are saying that, "We don't believe in God," "God is dead," "I am God." But why you are offering obeisances even to the small constable? That means you have to offer your obeisances to somebody. That is your position.

But we are offering obeisances to the relative truth. Relative truth means . . . that has been explained here that tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā. We are offering obeisances to a temporary manifestation of tejo-vāri-mṛdāṁ vinimayaḥ. Tejaḥ means fire, vāri means water, and mṛt means earth. So you take earth, mix with water, and put it into fire. Then grind it, so it becomes mortar and the brick, and you prepare a very big skyscraper and offer obeisances there. Yes. "Oh, such a big house, mine." Tri-sargo 'mṛṣā.

But there is another place, dhāmnā svena nirasta-kuhakam. We are offering here obeisances to the bricks, stone, iron. Just like in your country especially—in all Western countries—there are so many statues. The same thing, tejo-vāri-mṛdāṁ vinimayaḥ. But when we install Deity, actually the form, eternal form of Kṛṣṇa, nobody offers obeisances. They'll go to offer obeisances to the dead.

Just like in British Museum: they are standing in queue to offer obeisances to a dead body. It has no value, but they are wasting time there. But here, if they are invited, "Oh, they are worshiping idol. Why shall I go? Why shall I go there?" This is called illusion. They are actually doing that, obeisances, but not to the Supreme Personality of Godhead.

Vyāsadeva says that "I offer my obeisances to the Supreme Absolute Truth." Satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). There is no more truth beyond that. And as Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7 (1972)|BG 7.7]]). Mattaḥ, "Beyond Me there is no more superior power." Mattaḥ parataraṁ na anyat. So Vyāsadeva is offering his obeisances to the person above whom there is nobody.

God means controller, I have several times explained. But here in our experience we see that one controller is controlled by another controller. Nobody is absolute controller. Therefore nobody is Absolute Truth. But there is . . . there must be the Absolute Truth. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), as it has begun, "the source of all emanations."

Now, what is that source of emanation? What is the nature? One has to accept the cause and effect. As we have got experience, in everything there is a cause and the effect. So the supreme cause, supreme cause means who has no more cause—sarva-kāraṇa-kāraṇam (Bs. 5.1). I am caused by my father, my father is caused by his father. His father, his father . . . go on making research, who is the ultimate father. When you come . . . there must be some ultimate father.

Just like I have my father, my father has got father, his father . . . we can see up to two, three generation upwards, and beyond that, we cannot see. That does not mean that the great-grandfather had no father. There must have been some father. Is it very unreasonable? Everyone can understand. Although I cannot see with my limited potency, but with my knowledge, reasonable knowledge, I can understand that either he may be great-grandfather or above that, above that, he must have some father.

So Lord Brahmā is called therefore pitāmaha, "grandfather," because he is the original father within this universe. He is the first created being, and he begot so many children. So all the living entities, they are born of Brahmā. He is called sṛṣṭi-kartā. Sṛṣṭi-kartā means "the creator of this universe." And there are innumerable universes. In each universe there is one Brahmā, and all these Brahmās are also created by Garbhodakaśāyī Viṣṇu. Therefore viṣṇu-tattva is the Absolute Truth.
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