View source for Time factor is another manifestation of the Supreme Personality of Godhead. The beginning of creation, that is the beginning of kala. So that beginning is started by the Supreme Personality of Godhead: sa aiksata. These are the Vedic information

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[[Category:Time Factor]]
[[Category:Another]]
[[Category:God's Manifestations]]
[[Category:God Is The Supreme Personality of Godhead]]
[[Category:Beginning]]
[[Category:Creation]]
[[Category:Kala - Incarnation of God]]
[[Category:So That]]
[[Category:Start]]
[[Category:These Are]]
[[Category:Vedic Information]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Bhagavān Kapiladeva is describing what is the kāla, time factor. Time factor is another manifestation or feature of the Supreme Personality of Godhead. Kāla . . . the beginning of creation, that is the beginning of kāla. So that beginning is started by the Supreme Personality of Godhead: sa aikṣata. These are the Vedic information.
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[[Vanisource:741226 - Lecture SB 03.26.17 - Bombay|741226 - Lecture SB 03.26.17 - Bombay]]
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Now Bhagavān Kapiladeva is describing what is the kāla, time factor. Time factor is another manifestation or feature of the Supreme Personality of Godhead. Kāla . . . the beginning of creation, that is the beginning of kāla. So that beginning is started by the Supreme Personality of Godhead: sa aikṣata. These are the Vedic information. "The Lord glanced over the mahat-tattva," sa asṛjata, "and in this way creation began."

Creation is not without the touch of the Supreme Puruṣa, Person. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). There is puruṣa. The prakṛti, woman, strī, if she is not in contact with a puruṣa, then there is no creation. There is . . . sāmyasya. Prakṛter guṇa-sāmyasya. Without the touch of puruṣa, prakṛti remains guṇa-sāmya, no manifestation of the three guṇas. Prakṛter guṇa-sāmyasya nirviśeṣasya. At the time of nirviśeṣa . . . nirviśeṣa means without varieties. Without varieties. Nirviśeṣasya mānavi, addressing His mother, Devahūti. Devahūti is the daughter of Svāyambhuva Manu, and Svāyambhuva Manu brought the daughter before . . . what is Kapiladeva's father's name?

Devotees: Kardama Muni.

Prabhupāda: Kardama Muni. Kardama Muni was a great mystic yogī, but he desired to marry, and immediately Svāyambhuva Manu . . . the Svāyambhuva Manu is also paramparā, is the son of sun-god, Svāyambhuva Manu. Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha ([[Vanisource:BG 4.1 (1972)|BG 4.1]]). So this Manu is one of our predecessor guru. Vivasvān manave prāha manur ikṣvākave 'bravīt. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). So the spiritual science was spoken to Vivasvān, the sun-god. Therefore the kṣatriyas . . . there are two families: one from the sun-god, one from the moon-god. So Sūrya-vaṁśa, Candra-vaṁśa. So those who are kṣatriyas coming from the Sūrya-vaṁśa . . . Lord Rāmacandra also appeared in the Sūrya-vaṁśa. So prakṛter guṇa-sāmyasya.

So Manu . . . Manu belonged to the Sūrya-vaṁśa, and the daughter of Manu is Devahūti. Therefore the son is addressing the mother, mānavi. Mānavi. The manuṣya, the word has come from manu. Mānuṣya. Mānuṣya means "coming from Manu." The human race, they are coming from Manu. So therefore the human society is controlled by the Manu-saṁhitā. There is a book, Manu-saṁhitā, the law-giving. Manu has given law. That law . . . at least the Hindus, or the followers of the Vedic principle, their law is Manu . . . Manu-smṛti. Manu-smṛti is also translated in Russian language. Professor Kotovsky told me. In my statement there is. He has admitted that "We have translated the Manu-smṛti." So the mānava, the human race, has come from Manu. Therefore it is called mānuṣya, mānava. And the Manu's direct daughter, Devahūti, is addressed here by his (her) son, Kapiladeva, mānavi.

Prakṛter guṇa-sāmyasya nirviśeṣasya. Guṇa-sāmya. When the three modes of material nature is not agitated, it is in the neutral stage, guṇa-sāmya. The guṇa-sāmya . . . the Buddha philosophy is . . . the highest goal is guṇa-sāmya, where there is no manifestation by the agitation of the guṇas. That is their ultimate goal, guṇa-sāmya, nirvāṇa. On account of agitation of the three guṇas, these manifestations are there, and that is called viśeṣa. Viśeṣa means varieties. And nirviśeṣa or nirvāṇa—practically the same thing, "Finish these varieties and again become nirviśeṣa, no variety, neutral stage." That is the highest perfection of Buddha philosophy, nirviśeṣa-śūnyavādi.

There are two kinds of atheistic philosophers. One is nirviśeṣa, and the other is śūnyavādi. So my students, therefore, they address, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. So whole world is nirviśeṣa-śūnyavādi. Some of them are advocates of zero. There are many big, big philosophers writing on zero. They believe in zero, but they write volumes of books. Why you are wasting time writing volumes of books on zero? After all, if you are going to be zero, remain zero. So zero means disgust. Even Mahatma Gandhi, we have also heard in the paper, in the morning the day when he was killed, the morning, he was disgusted with so many different opposing elements, letters and news, so he said that, "I don't want to live anymore. It is too much disgusting to me." And the same evening he was killed.

So this zero, void philosophy, when one becomes very much disgusted, they want to make it zero, finish everything. So this nirviśeṣa, or zero, is undeveloped stage. Just like a girl, unmarried girl, is undeveloped stage, but when she comes in contact with a puruṣa, then she develops with so many children. So that beginning of motherly life is called time. But the time is the Supreme Personality of Godhead, Puruṣa. Now, prakṛti herself cannot produce anything. This material manifestation which we see, so beautiful cosmic manifestation, that is not alone by the prakṛti, as the materialistic scientists think that, "There was a chunk, and there became manifested." These are foolish theories.

Real is that in contact. Sa aikṣata. That is the Vedic information. When the Supreme Personality of Godhead glanced over the prakṛti, mahat-tattva, then the three guṇas agitated, and she begins to give birth in so many varieties of the twenty-four elements. We have already discussed the twenty-four elements. The ingredients are there. That is prakṛti. And pradhāna means when they are not manifest, and prakṛti means when they are manifest. And prakṛti, pradhāna, and above them, there is the puruṣa. That puruṣa is Bhagavān, sa bhagavān. Ceṣṭā yataḥ sa bhagavān. Wherefrom the prakṛti begins to manifest, that is with the touch of Bhagavān. How touch? Sa aikṣata: by simply glancing over, the prakṛti becomes pregnant.

Now we cannot understand how one can make his wife pregnant simply by glancing. That is possible by Bhagavān. Therefore He is called Almighty. We have got experience, if we want to make pregnant my wife, then we have to use certain sense. That particular sense can make pregnancy. But the Supreme Personality of Godhead, being all-powerful, He can do anything from anywhere from any sense. That is almighty. We speak of almighty—"God is almighty"—but we do not understand what is the Almighty. This is almighty. The Almighty Lord, simply by glancing over prakṛti, He makes the prakṛti pregnant, and the prakṛti produces so many varieties of life. Ceṣṭā. Ceṣṭā yataḥ sa bhagavān.
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