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Krṣṇa, the Supreme Personality of Godhead
of Godhead are eternally existing. Neither the material nature nor the Supreme Personality of Godhead can be born. The Supreme Lord is known as  aja , or unborn. Similarly, the material nature is also called  ajā . Both these terms,  aja  and  ajā , mean unborn. Because both the material nature and the Supreme Lord are unborn, it is not possible that they can beget the living entities. As water in contact with air sometimes presents innumerable bubbles, so a combination of material nature and the Supreme Person causes the appearance of the living entities within this material world. As bubbles in the water appear in different shapes, similarly the living entities also appear in the material world in different shapes and conditions, influenced by the modes of material nature. As such, it is not improper to conclude that the living entities appearing within this material world in different shapes, such as human beings, demigods, animals, birds, beasts, etc., all get their respective bodies due to different desires. No one can say when such desires were awakened in them, and therefore it is said,  anādi-karma : the cause of such material existence is untraceable. No one knows when material life began, but it is a fact that it does have a point of beginning because originally every living entity is a spiritual spark. As sparks falling onto the ground from a fire have a beginning, similarly the living entities coming to this material world have a beginning, but no one can say when. Even during the time of dissolution, these living entities remain merged in the spiritual existence of the Lord, as if in deep sleep, but their original desires to lord it over the material nature do not subside. Again, when there is cosmic manifestation, they come out to fulfill the same desires, and therefore they appear in different species of life.
This merging into the Supreme at the time of dissolution is compared to honey. In the honeycomb, the taste of different flowers and fruits are conserved. When one drinks honey, one cannot distinguish what sort of honey has been collected from what sort of flower, but the palatable taste of the honey presupposes that the honey is not homogenous, but is a combination of different tastes. Another example is that although different rivers ultimately mix with the water of the sea, that does not mean that the individual identities of the rivers are thereby lost. Although the water of the Ganges and the Yamunā mixes with the water of the sea, the River Ganges and River Yamunā still continue to exist independently. The merging of different living entities into Brahman at the time of dissolution involves the dissolution of different types of bodies, but the living entities, along with their different tastes, remain individually submerged in Brahman until another manifestation of the material world. As the salty taste of sea water and the sweet taste of Ganges water are different, and this difference