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NITAAI-Veda.nyf > Soul Science God Philosophy > Your Best Friend > Infinitesimal and Infinite > Forgetfulness

The living entity can be put to Forgetfulness, but Krishna can never be put to Forgetfulness


In the fourth chapter of the Bhagavad-gita, Lord Krishna tells Arjuna that He imparted the same knowledge (of the Bhagavad-gita) to the sun god, Vivasvan, millions of years ago. On hearing this, Arjuna at once inquired, "The sun god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?" {Bhagavad-gita 4.4) Lord Krishna replied, "Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy." (Bhagavad-gita 4.5)


In the Vedas it is said that the Lord, although one without a second, nevertheless manifests Himself in innumerable forms. He is like the vaidurya stone, which changes color yet still re­mains one. Devotees like Arjuna are constant companions of the Lord, and whenever the Lord incarnates, the associate devotees also incarnate in order to serve the Lord in different capacities. Arjuna is one of these devotees, and some millions of years ago when Lord Krishna spoke the Bhagavad-gita to the sun-god Vivasvan, Arjuna, in a different capacity, was also present. But the difference between the Lord and Arjuna is that the Lord re­membered the incidence, whereas Arjuna could not remember. That is the difference between the living entity (jivatma) and the Supreme Lord Krishna (Paramatma). Anyone who is a constant companion of the Lord is certainly a liberated person, but he can­not be equal to the Lord. The Lord is described in the Brahma Samhita as infallible (achyuta), which means that He never for­gets Himself. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna. Every living entity, being an infinitesimal part and parcel of Krishna, can be subjected to forgetfulness about himself and about Krishna. Even the greatest of the living entities Brahma is no exception to this law. There is an instructive incident described in the Chaitanya Charitamrita in this connection..


Once Brahma, the lord of the entire universe came to Dwarka to see Krishna. When Brahma approached Krishna, the door­man informed Krishna that Brahma had arrived to see Him. Upon hearing this, Krishna inquired as to which Brahma had come, and the doorman returned to Brahma and asked, "Lord Krishna wants to know which Brahma you are." Brahma was taken aback on hearing this and started thinking, "Why did Krishna ask such a question?" After some thought, he informed the doorman, "Please tell Lord Krishna that the Brahma, who is the father of the four Kumaras and who has four heads, has come to see Him."The doorman informed Krishna accordingly and then Brahma was given permission to enter the palace. Brahma offered his obeisances unto the lotus feet of Krishna. After receiving him with due respect, Krishna inquired about the purpose of his visit. "I shall tell You about my purpose in coming here", Lord Brahma replied,"but first 1 have a doubt which I ask You to kindly re­move. Your doorman told me that You asked which Brahma has come to see You. Does this mean that there are other Brahmas besides me?"


Upon hearing this, Krishna smiled and at once called for countless Brahmas from the countless universes. The four-headed Brahma then saw many other Brahmas coming to see Krishna and to offer Him their respects. Some of them had 10 heads, some had 20, some had 100 and some even had a million heads. Indeed the four-headed Brahma could not even count the num­ber of Brahmas who were coming and offering their obeisances to Krishna. Krishna then called many other demigods from vari­ous universes and they all came and offered their respects to Him.Upon seeing this wonderful exhibition, the four-headed Brahma became nervous and began to think of himself as no more than an insignificant mosquito in the midst of many gigan­tic elephants. Since so many demigods were offering obeisances unto the lotus feet of Krishna, Brahma concluded that the un­limited potency of Krishna could not be estimated. All the hel­mets of the various demigods and Brahmas shone brightly in the great assembly, and the prayers of the demigods made a great sound.


"Dear Lord," the demigods said, "It is Your great mercy that You have called us to see You. Is there any particular order for us? If so, we will carry it out at once." "There is nothing espe­cially required of you", Lord Krishna replied, "I only wanted to see all of you together at one time. I offer My blessings to you. Don't be afraid of the demons." "By your mercy, everything is all right", they all replied, "There are no disturbances at present, for by Your incarnation everything inauspicious is vanquished." As all the Brahmas conversed in this way with Krishna, none of them could see any of the other Brahmas; each Brahma thought  that only he was present there with the Lord and that the Lord was speaking only to Him. Only the four-headed Brahma could see all the others. After this incident. Krishna wished all the Brahmas farewell, and, after offering respects to Him, they re­turned to their respective universes. Upon seeing this, the four-headed Brahma at once fell down at the feet of Krishna and said, "My Lord! What I thought about You at first was all nonsensical. Everyone may say that they know You in perfection, but as far as I am concerned, I cannot even begin to conceive how great You are. You are beyond my conception and understanding."


Thus through this pastime we can see that even the greatest of the living entities is put to forgetfulness about Krishna's position and his own position. This forgetfulness of the living entity is reasonable, for the living entity is infinitesimal and can be over­whelmed by maya although he has the same quality as the Su­preme Lord. Thus the living entity becomes separated from the association of the Lord, just as sparks of fire, although one in quality with the fire, are prone to be extinguished when out of the fire. And even after liberation, the living entity retains his iden­tity as an infinitesimal individual jivatma, as told by Lord Krishna to Arjuna in the Bhagavad-gita.


In complete contradiction to this simple and logical under­standing, the baseless philosophy of Mayavada states that the same one Absolute Truth has taken all these bodies. But this philoso­phy has a fundamental flaw: If the Absolute Truth were to come under the clutches of Maya (illusion), then is Maya superior to God? God can never come under the influence of Maya. If He would, then He cannot be called God. We should ask this ques­tion to those who advocate Mayavada or those who claim them­selves to be God. Krishna Himself confirms the truth in the Bhagavad-gita (7.14) that He can never come under the influence of maya. On the contrary, maya is obediently serving Him: daivi hy esa gunamayi mama maya duratyaya / mam eva ye prapadyante mayam etam taranti te. "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." (Bhagavad-gita 7.14). In this verse, mama maya means 'My illusory energy.' So Krishna claims that the illusory energy is subservient to Him and is working under His direction. So what to speak of illusory energy ever subduing the Supreme Lord, she cannot even subdue Krishna's surrendered devotees who travel all over the world carrying the Lord in their hearts.