Krsna-tattva

The one Absolute Truth is Realized in Three Different Ways

7.1

vadanti tat tattva-vidas tattvam yaj jnanam advayam

brahmeti paramatmeti bhagavan iti sabdyate

            Great seers of the truth, who understand the nature of the Absolute

Truth, describe that non-dual truth in three ways as Brahman, Paramatma,

and Bhagavan. (Bhag. 1.2.11)

7.2

advaya-jnana tattva-vastu krsnera svarupa

brahma, atma, bhagavan tina tanra rupa

            Krsna is the one Absolute Truth which is conceived of in three ways, as

Brahman, Paramatma, and Bhagavan. (Cc. Adi. 2.65)

Bhagavan Realization is Complete,

Paramatma and Brahman are Partial

7.3

bhakti-yoge bhakta paya yanhara darsana

surya yena savigraha dekhe deva-gana

jnana-yoga-marge tanre bhaje yei saba

brahma-atma-rupe tanre kare anubhava

            Through devotional service devotees can realize or see that Personality

of Godhead, just as the denizens of heaven see the personality of the sun.

Those on the paths of knowledge and yoga worship only Him. They perceive

Him as the impersonal Brahman and localized Paramatma. (Cc. Adi 2.25,26)

The Conclusion of the Sruti About Brahman

7.4

na tatra suryo bhati candra-tarakam

nema vidyuto bhanti kuto 'yamagni

tameva bhantam anubhati sarvam

tasya bhasa sarvam idam vibhati

            In the transcendental abode of the Lord there is no need of sun, moon,

or stars for illumination, nor is there any need of electricity, what to speak of

lamps. All of them get their power of illumination from the Lord's effulgence

alone. In fact the whole universe exists only because of His existence.

(Katha Upanisad 2.2.15)

7.5

hiranmayena patrena satyasyapihitam mukham

tat tvam pusann-apavrnu satya-dharmaya drstaye

            O my Lord, sustainer of all that lives, Your real face is covered by Your

dazzling effulgence. Please remove that effulgent covering and show Yourself

to Your pure devotee. (Isopanisad 15)

7.6

pusann akarye yama surya prajapatya

vyuha-rasmin samuha tejo

yat te rupam kalyanatamam tat te pasyami

yo 'sav asau purusah so 'ham asmi

            O my Lord! O primeval philosopher, maintainer of the universe. O

regulating principle, destination of the pure devotees, well-wisher of mank-

ind please remove the effulgence of Your transcendental rays, so that I

can see Your form of bliss. You are the eternal Supreme Personality of

Godhead, like unto the sun, as am I. (Isopanisad 16)

The Conclusion of Brahma-samhita

7.7

yasya prabha prabhavato jagad-anda-koti-

kotisv asesa-vasudhadi vibhuti-bhinnam

tad brahma niskalam anantam asesa-bhutam

govindam adi-purusam tam aham bhajami

            I worship Govinda, the primeval Lord, whose effulgence is the source

of the non-differentiated Brahman which is mentioned in the Upanisads,

and which, being differentiated from the infinity of glories of the mundane

universe, appears as the indivisible, infinite, and limitless truth. Millions

and millions of universes emanate from that Brahman effulgence, which is

infinite, causeless, and unlimited. That Brahman effulgence is simply the

light emanating from the brilliant form of the Supreme Lord Govinda.

(Brahma-samhita 5.40)

The Conclusion of Bhagavad-gita

7.8

brahmano hi pratisthaham amrtasyavyayasya ca

sasvatasya ca dharmasya sukhasyaikantikasya ca

            I am the basis of the impersonal Brahman, which is immortal, imper-

ishable, and eternal, and is the constitutional position of ultimate happiness.

(Bhagavad-gita 14.27)

The Conclusion of the Gosvamis

7.9

yasya brahmeti samjnam kvacidapi nigame yati cin-matrasatta-

pyamso yasyamsakaih svairvibhavati vasayanneva mayam pumams ca

ekam yasyaiva rupam vilasati paramvyomni narayanakhyam

sa sri krsno vidhattam svayamiha bhagavan prema-tat-pada-bhajam

            Sri Krsna is the Supreme Personality of Godhead. He appears in

Vaikuntha in the form of Narayana. He expands as the Purusavataras, who

control the material world. He is Himself the Supreme Spiritual Truth des-

ignated by the word "Brahman" in the Vedas and Upanisads. May that

Lord Krsna grant pure love for Him to those engaged in devotional service

to His lotus feet (Tattva-sandarbha 8)

7.10

brahma anga-kanti tanra, nirvisesa prakase

surya yena carma-cakse jyotirmaya bhase

            The manifestation of the impersonal Brahman effulgence, which is with-

out variety, is the rays of Krsna's personal bodily effulgence. It is exactly

like the sun: When the sun is seen by ordinary eyes, it appears to only consist

of effulgence. Similarly, when we view divinity through ordinary eyes, we

are unable to penetrate its effulgence to see the beautiful form of Krsna

within. Rather we are blinded by the powerful rays of impersonal Brahman.

(Cc. Madhya 20.159)

7.11

tanhara angera sudha kirana-mandala

upanisat kahe tanre brahma sunirmala

            What the Upanisads call the impersonal Brahman is but the realm of

the glowing effulgence of the Supreme Person. (Cc. Adi. 2.12)

Nirvisesa Means Krsna has no Material Qualities

7.12

tanre 'nirvisesa' kahi, cic-chakti na mani

ardha-svarupa na manile purnata haya hani

            When one speaks of the Supreme as impersonal, one denies His spiri-

tual potencies. Logically, if you accept only half the truth, you cannot un-

derstand the whole. (Cc. Adi 7.140)

7.13

vyanjite bhagavat-tattve brahma ca vyajyate svayam

            When the knowledge about Bhagavan is revealed, Brahman automati-

cally becomes known. (Bhagavat-sandarbha 7)

Yogis Worship the Supersoul

7.14

isvarah sarva-bhutanam hrd-dese 'rjuna tisthati

bhramayan sarva-bhutani yantrarudhani mayaya

            The Supreme Lord is situated in every one's heart, O Arjuna, and is

directing the wanderings of all living entities who are seated as on a machine

made of material energy. (Bhagavad-gita 18.61)

7.15

atha va bahunaitena kim jnatena tavarjuna

vistabhyaham idam krtsnam ekamsena sthito jagat

            What need is there, O Arjuna, for all this detailed knowledge? With a

single fragment of Myself, I pervade and support this entire universe.

(Bhagavad-gita 10.42)

7.16

mayadhyaksena prakrtih suyate sa-caracaram

hetunanena kaunteya jagad viparivartate

            Material nature, which is one of My energies, is working under My

direction, O son of Kunti, and produces all moving and non-moving beings.

Under its rule, this manifestation is created and annihilated again and again.

(Bhagavad-gita 9.10)

7.17

aham hi sarva-yajnanam bhokta ca prabhur eva ca

na tu mam abhijananti tattvenatas cyavanti te

            I am the only enjoyer and master of all sacrifices. Those who do not

recognize My true transcendental position fall down. (Bhagavad-gita 9.24)

Paramatma is an Ekamsa Expansion of the Supreme Lord

7.18

paramatma yeoho, tenho krsnera eka amsa

atmara 'atma' haya krsna sarva-avatamsa

            Paramatma is the partially complete portion (ekamsa) of the Supreme

Personality of Godhead. Krsna is the original source of all living entities,

and is the source of Paramatma. (Cc . Mad. 20.161)

7.19

kecit sva-dehantar-hrdayavakase

pradesa-matram purusam vasantam

catur-bhujam kanja-rathanga-sankha-

gada-dharam dharanaya smaranti

            Others conceive of the Personality of Godhead residing within the body

in the region of the heart, and measuring only eight inches, with four hands

holding lotus, wheel, conch, and club. (Bhag. 2.2.8)

The Supreme Truth has Three Potencies

Sandhini (existence), Samvit (consciousness) and Hladini (ecstasy)

7.20

na tasya karyam karanansca vidyate

na tat samas cabhyadhikas ca drsyate

parasya saktir-vividhaiva sruyate

svabhaviki jnana-bala-kriya ca

            He does not have a bodily form like that of an ordinary living entity: He

has a transcendental form of bliss and knowledge. His senses are all tran-

scendental. Nothing is greater than Him or equal to Him. His potencies are

multifarious, such as cognitive, will and active potency.

(Svetasvatara Upanisad 6.8)

Visnu is the Supreme Truth

7.21

om tad visno paramam padam sada

pasyanti surayah diviva caksur-atatam

tad vipraso vipanyavo jagrvamsah

samindhate visnor yat paramam padam

            The supreme abode of Lord Visnu, or the lotus feet of Lord Visnu, is

spread all around like the sunlight in the sky. Great demigods and saintly

persons always see that supreme abode, recognizing Him as the highest truth.

Spiritually awake souls learned in transcendental understanding glorify the

Lord and make that abode more brilliant. (Rg Veda 1.22.20,21)

Krsna is the Supreme

7.22

advaya-jnana-tattva krsna svayam bhagavan

'svarupa-sakti' rupe tanra haya avasthana

            Krsna is the non-dual Absolute Truth, the Supreme Personality

Godhead. Although He is one, He maintains different personal expansions

and energies for His divine pastimes. (Cc. Madhya 22.7)

Krsna is the Independent Supreme Person

7.23

janmady asya yato 'nvayad itaratas carthesv abhijnah svarat

tene brahma hrda ya adi-kavaye muhyanti yat surayah

tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyam param dhimahi

            Lord Sri Krsna is the Absolute Truth, the primeval cause of all causes

of the creation, sustenance, and destruction of the universes. He is directly

and indirectly conscious of all manifestations, and He is independent be-

cause there is no other cause beyond Him. It was He who imparted Vedic

knowledge to the heart of Brahma, the original living being. By Him even

the great sages and demigods are placed into illusion as one is bewildered by

the illusory representations of water seen on fire or land seen on water.

Only because of Him do the material universes, temporarily manifested by

the reactions of the three modes of material nature, appear factual, although

they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is

eternally existent in the transcendent abode which is forever free of illusion.

I meditate upon Him, for He is the Absolute Truth. (Bhag. 1.1.1.)

Krsna is the Ultimate Goal of all Vedic Literature

7.24

sarvasya caham hrdi sannivisto

mattah smrtir jnanam apohanam ca

vedais ca sarvair aham eva vedyo

vedanta-krd veda-vid eva caham

            I am seated in every one's heart. From Me comes remembrance, -

and forgetfulness. By all the Vedas I am to be known. Indeed, I am

the compiler of Vedanta, and I am the knower of the

(Bhagavad-gita 15.15)

7.25

ete camsa-kalah pumsah krsnas tu bhagavan svayam

indrari-vyakulam lokam mrdayanti yuge yuge

            All these incarnations are either plenary portions or portions of ple-

nary portions of the Supreme Lord, but Lord Sri Krsna is the Supreme Per-

sonality of Godhead. All the other incarnations appear whenever there is a

disturbance created by the enemies of Indra. (Bhag. 1.3.28)

7.26

isvarah paramah krsnah sac-cid-ananda-vigrahah

anadir adir govindah sarva-karana-karanam

            Krsna, who is known as Govinda, is the Supreme Personality of Godhead.

He has a transcendental form of eternal bliss and knowledge. He is the origin

of all and the cause of all causes. (Brahma-samhita 5.1)

7.27

parama isvara krsna svayam bhagavan

sarva-avatari, sarva-karana-pradhana

ananta vaikuntha, ara ananta avatara

ananta brahmanda ihan, sabara adhara

sac-cid-ananda-tanu, vrajendra-nandana

sarvaisvarya, sarvasakti sarvarasa-purna

            The supreme controller is Krsna, the original Bhagavan. He is the

Supreme Personality of Godhead, the fountainhead of all incarnations and

the cause of material creation. He is the source of the innumerable Vaikuntha

planets as well as innumerable incarnations. In the material world there are

innumerable universes, and Krsna is the Supreme resting place for all of

them. The transcendental body of Krsna is eternal, full of bliss and knowl-

edge. He is the son of Nanda Maharaja. He is full of all opulences and

potencies, as well as all spiritual mellows. (Cc. Madhya 8.134-136)

The Meaning of Bhagavan

7.28

aisvaryasya samagrasya viryasya yasasah sriyah

jnana-vairagyayos caiva san nam bhaga itingana

           

            One who is complete in the six opulences of wealth, power, fame, beauty,

knowledge, and renunciation is known as Bhagavan. (Visnu-Purana 6.5.74)

7.29

yanra bhagavatta haite anyera bhagavatta

'svayam-bhagavan'-sabdera tahatei satta

            Only that Lord who is the source of all other divinities is eligible to be

designated as svayam bhagavan. (Cc. Adi 2.88)

Krsna is the Supreme Master, the Supreme Enjoyer,

and the Independent Lord

7.30

anera ki katha, baladeva mahasaya

yanra bhava suddha-sakhya-vatsalyadi-maya

teoho apanake karena dasa-bhavana

krsna-dasa-bhava vinu ache kona jana

sahasra-vadane yeoho sesa-sankarsana

dasa deha dhari' kare krsnera sevana

ananta brahmande rudra sadasivera amsa

gunavatara teoho, sarva-deva-avatamsa

teoho karena krsnera dasya-pratyasa

nirantara kahe siva, 'muni krsna-dasa'

krsna-preme unmatta, vihvala digambara

krsna-guna-lila gaya, nace nirantara

pita-mata-guru-sakha-bhava kene naya

krsna-premera sva-bhave dasya-bhava se karaya

eka krsna sarva-sevya, jagat-isvara

ara yata saba, tanra sevakanucara

sei krsna avatirna caitanya-isvara

ataeva ara saba, tanhara kinkara

keha mane, keha na mane, saba tanra dasa

ye na mane, tara haya sei pape nasa

            Not to speak of others, even Lord Baladeva is full of emotion like pure

friendship and paternal love towards Sri Krsna. He also considers Himself a

servant of Sri Krsna. Indeed, who is there who does not consider himself a

servant of Krsna. The thousand-mouthed Sesa Himself serves Krsna by

assuming ten forms. Rudra, who is an expansion of Sadasiva, and who ap-

pears in unlimited universes is also a guna-avatara and is the crown jewel of

all the demigods in the endless universes, but he also desires only to serve

Sri Krsna. He always says, "I am Krsna dasa, a servant of Krsna." He be-

comes overwhelmed and dances naked while continuously singing about

Krsna's qualities and pastimes. All different transcendental emotions

that are directed towards Krsna, be they those of father, mother, guru, or friend,

are imbued with the sentiments of service towards the Lord. That is

the nature of krsna-prema.

            Sri Krsna, the only lord and master of the universe, is worthy of being

served by everyone. Everyone is merely a servant of His servants. That

same Sri Krsna has now descended as Lord Caitanya Mahaprabhu, the Su-

preme Personality of Godhead. Everyone therefore is also a servant of

Caitanya Mahaprabhu. Some accept Him, whereas others do not, but in any

case, everyone is His servant. One who does not accept Him, however,

will be ruined by his sinful activities. (Cc. Adi 6.76-85)

Krsna is the Cause of all Causes

7.31

tenaiva hetu-bhutale vayam jata mahesvari

karanam sarva-bhutanam sa ekah paramesvarah

            [Siva said to Parvati] O Mahesvari, controller of the world, we have

taken birth as instruments to serve the will of the Supreme Person. He alone

is the Paramesvara, the Supreme Controller, the master of everyone, and

the ultimate cause of all living beings. (Skanda Purana)

Krsna is the Supreme Shelter of Everything

7.32

dasame dasamam laksyam-asritasraya-vigraham

sri krsnakhyam param dhama jagad-dhama namami-tat

            The tenth canto of Srimad-bhagavatam describes the ten items which is

the shelter of all the sheltered beings. His is called Lord Krsna and is the

ultimate shelter of both the material and spiritual worlds. I offer my humble

obeisances unto Him. (Bhag. 10.1.1. Bhavartha-Dipika)

Krsna is the Original Person

7.33

avatara saba purusera kala, amsa

svayam-bhagavan krsna sarva-avatamsa

krsna eka sarvasraya, krsna sarva-dhama

krsnera sarire sarva-visvera visrama

svayam bhagavan krsna, krsna sarvasraya

parama isvara krsna sarva-sastre kaya

            All the incarnations of Godhead are plenary portions or parts of the

plenary portions of the purusavataras, but the primeval Lord is Sri Krsna.

He is the Supreme Personality of Godhead, the fountainhead of all incarna-

tions. He is the shelter and abode of everything all the universes rest in

His body. Thus Sri Krsna is the primeval Lord, the source of all other ex-

pansions. This is proclaimed in all the revealed scriptures.

(Cc. Adi. 2.70,94,106)

On the Basis of Rasa, Krsna is Superior to Narayana

7.34

siddhanta-tas-tva-bhede 'pi srisa-krsna-svarupayoh

rasenot-krsyate krsna-rupamesa rasasthitih

            Although Narayana and Sri Krsna are one and the same, on the basis of

the fact that Sri Krsna exhibits the super excellence of conjugal mellow, He

is considered superior. In Him alone do all rasas find their final and abso-

lute expression. (Bhakti-Rasamrta Sindhu, Purva-vibhaga, 2.59)

Narayana is the Opulent Pastime Expansion of Krsna

7.35

narayanas tvam na hi sarva-dehinam

atmasy adhisakhila-loka-saksi

narayano 'ogam nara-bhu-jalayanat

tac capi satyam na tavaiva maya

            O Lord of lords, You are the seer of all creation. You are indeed

everyone's dearest life. Are You not, therefore, my father; Narayana?

Narayana refers to one whose abode is in the water born from Nara

[Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All

Your plenary portions are transcendental. They are absolute and are not

creations of maya. (Bhag. 10.14.14)

7.36

harimtvekam tattvam viddhi-siva-suresa-pranamitah

yadevedam brahma prakrtirahitam tattanumahah

paratma tasyamso jagadanugato visvajanakah

sa vai radha-kanto nava-jalada-kantiscidudayah

            Brahma, Siva, and Indra offer their obeisances to Sri Hari as the only

Supreme Truth. The undifferentiated Brahman effulgence is simply the

emanation from His holy body. The creator, maintainer, and Supersoul of

the material universe are only expansions from Him. That Lord whose com-

plexion is the color of a rain cloud, who sports in transcendental pastimes in

his original form as the lover of Sri Radha is known as Sri Krsna and He is

the Absolute Truth (Dasa-mula Siksa)

The Demigods Recognize Krsna as Supreme

7.37

athapi yat-pada-nakhavasrstam

jagad virincopahrtarhanambhah

sesam punaty anyatamo mukundat

ko nama loke bhagavat-padarthah

            Who could be worthy of the name "Supreme Personality of Godhead"

but Sri Krsna? Brahma, the creator of the universe, collected the water

emanating from the nails of Krsna's lotus feet to give to Siva as a worshipful

welcome. This very water, the Ganges, is purifying the whole universe in-

cluding Lord Siva. (Bhag. 1.18.21)

7.38

yac-chauca-nihsrta-sarit-pravarodakena

tirthena murdhny adhikrtena sivah sivo 'bhut

dhyatur manah-samala-saila-nisrsta-vajram

dhyayec ciram bhagavatas caranaravindam

            The blessed Lord Siva is all the more blessed by bearing on his head the

holy waters of the Ganges, which has its source in the water that washed the

Lord's lotus feet. The Lord's lotus feet act like thunderbolts hurled to shat-

ter the mountain of sin stored in the mind of the meditating devotee. One

should therefore meditate on the lotus feet of the Lord for a long time.

(Bhag. 3.28.22)

7.39

suta uvaca

yam brahma varunendra-rudra-marutah stunvanti divyaih stavair

vedaih sanga-pada-kramopanisadair gayanti yam sama-gah

dhyanavasthita-tad-gatena manasa pasyanti yam yogino

yasyantam na viduh surasura-gana devaya tasmai namah

            I offer my obeisances unto Sri Krsna, the Supreme Personality of

Godhead. Brahma, Rudra, Indra, Varuna and all the other demigods glorify

Him by chanting transcendental hymns and reciting the Vedas and  

Upanisads. He is the Supreme Person of whom the chanters of the Sama

Veda always sing. The perfected yogis see Him within their minds after

fixing themselves in trance and absorbing themselves within him. His limit

can never be found by any demigod or demon. (Bhag. 12.13.1)

7.40

asankhya brahmara gana aila tata-ksane

dasa-bisa-sata-sahasra-ayuta-laksa-vadana

koty-arbuda mukha karo, na yaya ganana

rudra-gana aila laksa koti-vadana

indra-gana aila laksa koti-nayana

dekhi' caturmukha brahma phanpara ha-ila

hasti-gana-madhye yena sasaka rahila

asi' saba brahma krsna-pada-pitha-age

dandavat karite mukuta pada-pithe lage

krsnera acintya-sakti lakhite keha nare

yata brahma, tata murti eka-i sarire

pada-pita-mukutagra-sanghatte uthe dhvani

pada-pithe stuti kare mukuta hena jani'

yoda-hate brahma-rudradi karaye stavana

"bada krpa karila prabhu, dekhaila carana

bhagya, more bolaila 'dasa' angikari'

kon ajna haya, taha kari sire dhari' "

            The countless Brahmas had different numbers of heads. Some had ten,

some twenty, some one hundred, some one thousand, some ten thousand,

some one hundred thousand, some ten million, others one hundred million.

No one could count the number of heads they had. Many Sivas with many

heads also arrived there. Some of them had heads numbering one hundred

thousand and ten million. Many Indras also arrived with millions of eyes all

over their bodies. When the four-headed Brahma of this universe saw all

these opulences of Krsna, he became very bewildered and considered him-

self a rabbit among many elephants. All the Brahmas who came to see

Krsna offered their respects at His lotus feet, and when they did this, their

helmets touched His lotus feet. No one can estimate the inconceivable po-

tency of Krsna. All the Brahmas who were there were resting in the one

body of Krsna. When all their helmets struck together at the lotus feet of

Krsna, there was a tumultuous sound. It appeared that the helmets them-

selves were offering prayers unto Krsna's lotus feet. With folded hands

Brahmas and Sivas began offering prayers unto Lord Krsna saying, "O Lord,

You have shown me great favor. I have been able to see Your lotus feet

"All of them said, "It is my great fortune, Lord, that You have called me,

thinking of me as Your servant. Now let me know what is Your order, so

that I may carry it on my heads." (Cc. Madhya 21.66-74)

This World is Maintained by an Expansion of

an Expansion of an Expansion of Krsna

7.41

yasyamsamsamsa-bhagena visvotpatti-layodayah

bhavanti kila visvatmams tam tvadyaham gatim gata

            O Krsna, You are the soul of the universe. You bring about the cre-

ation, sustenance, and dissolution of the universe by Your minutest part. I

offer my respectful obeisances unto You and surrender myself before You.

(Bhag. 10.85.31)

The Form of Krsna is as Lord of Vrndavana,

With two Hands Holding the Flute

7.42

krsno 'nyo yadu sambhuto yah purnah so 'styatah parah

vrndavanam parityajya sa kvacit naiva gacchati

            The Krsna known as Yadu-kumara is Vasudeva Krsna; He is different

from the Krsna who is the son of Nanda Maharaja. Yadu-kumara manifests

His pastimes in the cities of Dvaraka and Mathura, but Krsna never leaves

Vrndavana. (Laghu-bhagavatamrta, Purva-khanda 165)

7.43

dvibhujah sarvada so 'tra na kadacit caturbhujah

gopyaikaya yutas tatra parikridati nityada

           

            That original Personality of Godhead, Krsna, always manifests two arms.

He never manifests four arms; He is always at the right hand side of the

foremost gopi, Srimati Radharani. (Laghu-Bhagavatamrta, Purva-khanda 165)

The Real Form of Krsna

7.44

krsnera svarupa-vicara suna, sanatana

advaya-jnana-tattva, vraje vrajendra-nandana

sarva-adi, sarva-amsi, kisora-sekhara

cid-ananda-deha, sarvasraya, sarvesvara

svayam bhagavan krsna, 'govinda' para nama

sarvaisvarya-purna yanra goloka nitya-dhama

            [Caitanya Mahaprabhu said] O Sanatana, please hear about the eternal

form of Lord Krsna; He is the Absolute Truth, devoid of duality, but present

in Vrndavana as the son of Nanda Maharaja. Krsna is the original source

and sum total of everything. He appears as the Supreme Youth. His body is

composed of spiritual bliss. He is the shelter of everything and the master of

everything. The svayam bhagavan is Sri Krsna, His supreme name is Govinda,

He is full in all opulence, and His eternal abode is Goloka Vrndavana. (Cc.

Madhya 20.152-153,155)

The Vedas Speak of the Pastimes of the Supreme Lord

7.45

apasyam gopamani-padyamanama ca para ca pathibhis carantam

sa sadhricih sa visucirvasan avarivarti-bhuvanesvantah

            I saw a gopala before me, but could not understand if He came from

nearby or from far away. He wanders from place to place at different times,

adopting different modes of dress. In this way He comes again and again to

establish and withdraw His transcendental pastimes within this material

world. (Rg Veda Mandala, 22, Anuvaka, 164 Sukta, 31 Rk)

By serving Krsna the Universe is Satisfied

7.46

yatha taror mula-nisecanena

trpyanti tat-skandha-bhujopasakhah

pranopaharac ca yathendriyanam

tathaiva sarvarhanam acyutejya

            By pouring water on the root of a tree, all the leaves and branches are

automatically nourished. In the same way, by offering service to the lotus

feet of Visnu, all other purposes are satisfied. Just as by offering food to the

stomach, all the limbs of the body are satisfied, similarly, by offering service

to Krsna the entire universe is satisfied. (Bhag. 4.31.14)

The Demigods are Never Envious of Krsna

7.47

harir eva sadaradhyah sarvadevesvaresvarah

itare brahma-rudradya navajneyah kadacana

            Sri Hari alone should be worshiped as the supreme master of the uni-

verse. Brahma, Siva and all the demigods never violate this principle at

any time. (Padma Purana)

7.48

aham sarvasya prabhavo mattah sarvam pravartate

iti matva bhajante mam budha bhava-samanvitah

            I am the origin of everything. From Me everything emanates. The

wise who know this perfectly engage in My devotional service and worship

Me with all their hearts. (Bhagavad-gita 10.8)

Krsna Appears in Three Categories of Forms

Svayam-rupa, Tadekatma-rupa and Avesa-rupa

7.49

svayam-rupa, tad-ekatma-rupa, avesa nama

prathamei tina-rupe rahena bhagavan

            That Supreme Personality of Godhead. Krsna appears in His selfsame

form as svayam-rupa, in His first expansion as tad-ekatma-rupa, and in

His empowered manifestations, known as avesa. (Cc. Madhya 20.165)

The two Divisions of Svayam-rupa

7.50

'svayam-rupa' 'svayam-prakasa' dui rupe sphurti

svayam-rupe eka 'krsna' vraje gopa-murti

           

            Krsna reveals Himself in two forms, as svayam-rupa, His own form)

and svayam-prakasa (His own manifestation). Svayam-rupa is Krsna Him-

self in Vrndavana, in the figure of a cowherd boy. (Cc. Madhya 20.166)

Two Divisions of Svayam-rupa Prabhava and Vaibhava

7.51

'prabhava-vaibhava'-rupe dvividha prakase

eka-vapu bahu rupa yaiche haila rase

            An example of prabhava-prakasa is when the Lord accepts two or more

identical forms for the sake of enjoying His pastimes, just as He accepted

many identical forms during the rasa-lila. (Cc. Madhya 20.167)

Prabhava-vilasa Expanding Many Forms

to Marry Thousands of Queens

7.52

mahisi-vivahe haila bahu-vidha murti

'prabhava prakasa' ei sastra-parasiddhi

           

            In order to marry 16,108 queens, Krsna accepted 16,108 forms. These

forms are known as prabhava-vilasa, and the scriptures have declared they

are all transcendentally perfect. (Cc. Madhya 20.168)

Vaibhava-prakasa

7.53

sei vapu, sei akrti prthak yadi bhase

bhavavesa-bhede nama 'vaibhava-prakase'

            If a form is differently manifested, according to different emotional

features, it is called vaibhava-prakasa. (Cc. Madhya 20.171)

Examples of Vaibhava prakasa

7.54

vaibhava-prakasa krsnera sri-balarama

varna-matra-bheda, saba krsnera samana

vaibhava-prakasa yaiche devaki-tanuja

dvibhuja-svarupa kabhu, kabhu haya caturbhuja

            The first manifestation of the vaibhava feature of Krsna, known as

vaibhava-prakasa, is Sri Balarama. Balarama and Krsna have different bodily

colors, otherwise Balarama is equal to Krsna in all respects. Another ex-

ample of vaibhava-prakasa is the son of Devaki. He sometimes has

two hands and sometimes has four hands. (Cc. Madhya 20.174,175)

The Four-handed Vasudeva is Prabhava-vilasa

7.55

ye-kale dvibhuja, nama vaibhava-prakasa

caturbhuja haile, nama prabhava-prakasa

svayam-rupera gopa-vesa, gopa-abhimana

vasudevera ksatriya-vesa, 'ami ksatriya'-jnana

saundarya, aisvarya, madhurya, vaidagdhya-vilasa

vrajeodra-nandane iha adhika ullasa

            When the Lord is two-handed, He is called vaibhava-prakasa, and

when He is four-handed, He is called prabhava-prakasa. In His original form, the

Lord dresses like a cowherd boy and thinks Himself one of them. When He

appears as Vasudeva, the son of Vasudeva and Devaki, His dress and con-

sciousness are those of a ksatriya. When one compares the beauty, opulence,

sweetness, and intellectual pastimes of Vasudeva, the warrior, to that of Krsna,

the cowherd son of Nanda Maharaja, one sees that Krsna's attributes are

more pleasant. (Cc. Madhya 20.176-178)

Tad-ekatma-rupa

7.56

sei vapu bhinnabhase kichu bhinnakara

bhavavesakrti-bhede 'tad-ekatma' nama tanra

            When the Lord's form is a little differently manifest and its features a

little different in transcendental emotion and form, it is called tad-ekatma-

rupa. (Cc. Madhya 20.183)

Two Divisions of Tad-ekatma-rupa

7.57

tad-ekatma-rupe 'vilasa', 'svamsa' dui bheda

vilasa, svamsera bhede vividha vibheda

            In the tad-ekatma-rupa there are two divisions pastime expansions

(vilasa) and personal expansions (svamsa). According to pastime and per-

sonal expansion, there are various differences. (Cc. Madhya 20.184)

Two Divisions of Vilasa Prabhava and Vaibhava

7.58

prabhava-vilasa vasudeva, sankarsana

pradyumna, aniruddha, mukhya cari-jana

            The chief quadruple expansions are named Vasudeva, Sankarsana,

Pradyumna, and Aniruddha. These are called prabhava vilasa.

(Cc. Madhya 20.186)

Balarama is a Vilasa Form

7.59

vraje gopa-bhava ramera, pure ksatriya-bhavana

varna-vesa-bheda, tate 'vilasa' tanra nama

            Balarama, who has the same original form as Krsna, is Himself a cow-

herd boy in Vrndavana. He also considers Himself to belong to the ksatriya

race in Dvaraka. Thus His color and dress are different, and He is called

a pastime (vilasa) form of Krsna. (Cc. Madhya 20.187)

Vaibhava-prakasa and Prabhava-vilasa Forms are

According to Different Moods and Pastimes

7.60

vaibhava-prakase ara prabhava-vilase

eka-i murtye baladeva bhava-bhede bhase

            Lord Balarama is a vaibhava-prakasa manifestation of Krsna. He is

also manifest in the original quadruple expansion of Vasudeva, Sankarsana,

Pradyumna, and Aniruddha. These are prabhava-vilasa expansions with

different emotions. (Cc. Madhya 20.188)

From That Prabhava-vilasa Comes the Catur-vyuhas,

Which are Vaibhava-vilasa Features of the Lord

7.61

adi-catur-vyuha inhara keha nahi sama

ananta caturvyuha-ganera prakatya-karana

            The first expansion of the catur-vyuha is unique. There is nothing

compare with them. These quadruple forms are the source of unlimited

quadruple forms. (Cc. Madhya 20.189)

The Original Catur-vyuha are the Lords in Mathura and Dvaraka

7.62

krsnera ei cari prabhava-vilasa

dvaraka-mathura-pure nitya inhara vasa

            These four prabhava-vilasa pastime forms of Lord Krsna reside eter-

nally in Dvaraka and Mathura. (Cc. Madhya 20.190)

The Twenty-four Principle Expansions From

the Original Catur-vyuha are Known as Vaibhava-vilasa

7.63

ei cari haite cabbisa murti parakasa

astra-bhede nama-bheda vaibhava-vilasa

            From the original quadruple expansions, twenty-four forms are mani-

fest. They differ according to the placement of weapons in Their four hands.

They are called vaibhava-vilasa. (Cc. Madhya 20.191)

The Original Catur-vuyha Expands into Vaikuntha

7.64

punah krsna catur-vyuha lana purva-rupe

paravyoma-madhye vaise narayana-rupe

tanha haite punah catur-vyuha-parakasa

avarana-rupe cari-dike yanra vasa

            Lord Krsna again expands, and within the spiritual sky, He is situated

in fullness as the four-handed Narayana, accompanied by expansions of the

original quadruple form. Thus, the original quadruple forms again manifest

Themselves in a second quadruple expansion. The residences of these sec-

ond quadruple expansions cover the four directions. (Cc. Madhya 20.192,193)

Further Expansions of the Second Quadruples

7.65

cari-janera punah prthak tina tina murti

kesavadi yata haite vilasera purti

            Again these quadruple forms expand three times, beginning with

Kesava. That is the fulfillment of the pastime forms. (Cc. Madhya 20.194)

Svamsa Expansions Appear in the Material World

7.66

sankarsana, matsyadika, dui bheda tanra

sankarsana purusavatara, lilavatara ara

            The first personal expansion is Sankarsana, and the others are incarna-

tions like the fish incarnation. Sankarsana is an expansion of the Purusa,

Visnu. The incarnations such as Matsya appear in different ages for

pastimes, and are known as lila-avataras. (Cc. Madhya 20.244)

Six Kinds of Avataras

7.67

avatara haya krsnera sad-vidha prakara

purusavatara eka, lilavatara ara

gunavatara, ara manvantaravatara

yugavatara, ara saktyavesavatara

            There are six types of avataras of Krsna: Incarnations of Visnu (purusa-

avataras), pastime incarnations (lila-avataras), incarnations that control the

modes of nature (guna-avataras), incarnations as Manu (manvantara-

avataras), incarnations in different milleniums (yuga-avataras), and

saktyavesa-avataras. (Cc. Madhya 20.245,246)

Who is Called Svayam-Bhagavan

7.68

yanra bhagavatta haite anyera bhagavatta

'svayam-bhagavan'-sabdera tahatei satta

            Only the Personality of Godhead, the source of all other expansions is

eligible to be described as svayam-bhagavan, or the primeval Lord.

(Cc. Adi 2.88)

Avatari and the Different Avataras of the Lord

7.69

dipa haite yaiche bahu dipera jvalana

mula eka dipa taha kariye ganana

taiche saba avatarera krsna se karana

ara eka sloka suna, kuvyakhya-khandana

            When from one candle many others are lit, I consider that one the origi-

nal. In the same way, Krsna is the cause of all causes and the fountainhead

of all avataras. (Cc. Adi 2.89,90)

The Distinction Between Avatara and Avatari

7.70

vasudevah sankarsanah pradyumno 'niruddho 'ham matsyah kurmo

varahah nrsimho vamano ramo ramo ramah krsno buddhah kalkir aham iti

            The Supreme Lord said, "I am Krsna. I appear as Vasudeva,

Sankarsana, Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya,

Kurma, Varaha, Nrsimha, Vamana, Rama, and Parasurama. I also appear

as Buddha and Kalki. (Catur-Veda-Siksa)

The Avataras of the Lord are Divine

7.71

naivaite jayante naivaite mriyate naiyamavandho na muktih sarva eva

hyete purna ajara amrtah paramananda iti

            The avataras of Krsna do not take birth as ordinary living entities, who

are all conditioned by the modes of nature. The avataras are never covered

by ignorance or have to attain freedom from material illusion. They are

complete in every way. They are never subject to old age. They are immor-

tal and eternal. They are the supreme truth and They personify the highest

bliss. (Catur-Veda-Siksa)

Time and Purpose for the Lord's Avatara

7.72

yada yada hi dharmasya glanir bhavati bharata

abhyutthanam adharmasya tadatmanam srjamy aham

            Whenever and wherever there is a decline in religion and a rise in

irreligion, at that time I advent Myself. (Bhagavad-gita 4.7)

7.73

paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge

            To protect the sadhus, destroy the envious, and reestablish the prin-

ciples of religion, I advent myself millennium after millennium.

(Bhagavad-gita 4.8)

To Protect the Saintly and Chastise the Demoniac

is not the Principle Reason for Krsna's Advent

7.74

svayam-bhagavanera karma nahe bhara-harana

sthiti-karta visnu karena jagat-palana

kintu krsnera yei haya avatara-kala

bhara-harana-kala tate ha-ila misala

purna bhagavan avatare yei kale

ara saba avatara tante asi' mile

ataeva visnu takhana krsnera sarire

visnu-dvare kare krsna asura-samhare

            Removing the burden of the earth is not the work of the Supreme Per-

sonality of Godhead, Krsna. It is Lord Visnu, who protects the universe.

But the time to lift the burden of the world mixed with the time for Sri Krsna's

appearance. When the complete personality of Godhead descends, all other

incarnations of the Lord meet within Him and Lord Visnu, present within

the body of Krsna, kills the demons through Him. (Cc. Adi 4.8-10,13)

Krsna's Avataras are Countless

7.75

avatara hy asankhyeya hareh sattva-nidher dvijah

yathavidasinah kulyah sarasah syuh sahasrasah

            [Suta Gosvami said] O brahmanas, just as the waves of the ocean are

countless, the thousands and thousands of avataras of the Lord are limitless.

No one can count the appearances and disappearances of the Lord.

(Bhag. 1.3.26)

The Purusa-avataras are the Origin of Everything

7.76

visnostu trini rupani purusakhyanyatho viduh

ekastu mahatah srastr dvitiyam tvandasamsthitam

trtiyam sarvabhutastham tani jnatva vimucyate

            Visnu has three forms called Purusas. The first, Maha-visnu, is the

Creator of the total material energy (mahat-tattva). The second,

Garbhodakasayi Visnu, is within every universe, and the third, Ksirodakasayi

Visnu, lives in the heart of every living being as the Supersoul. One who

recognizes these three as the Personality of Godhead becomes liberated from

the bondage of material illusion. (Laghu-Bhagavatamrta, Purva-khanda 5)

Because He Descends to the Material World,

the Lord is Called Avatara

7.77

srsti-hetu yei murti prapance avatare

sei isvara-murti 'avatara' nama dhare

mayatita paravyome sabara avasthana

visve avatari' dhare 'avatara' nama

            The form of the Lord that descends to the material world to create is

called an avatara. All the expansions of Lord Krsna are actually residents of

the spiritual world. When they descend to the material world, however,

they are called avataras. (Cc. Madhya 20.263,264)

Mahavisnu is but a Partial Part of Krsna

7.78

jagrhe paurusam rupam bhagavan mahad-adibhih

sambhutam sodasa-kalam adau loka-sisrksaya

            At the beginning of creation, the Lord first expanded Himself in the

form of the purusa-avatara and manifest all the ingredients of the material

creation. And thus, at first there was the creation of the sixteen principles of

material action. This was for the purpose of creating the material universe.

(Bhag. 1.3.1)

7.79

adyo 'vatarah purusah parasya

kalah svabhavah sad-asan-manas ca

dravyam vikaro guna indriyani

virat svarat sthasnu carisnu bhumnah

Karanarnavasayi Visnu is the first incarnation of the Supreme Lord. He is

the master of eternal time, space, cause, and effects, including mind, the

elements, material ego, the modes of nature, the senses, the universal form

of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings,

both moving and non-moving. (Bhag. 2.6.42)

7.80

yasyaika-nisvasita-kalam athavalambya

jivanti loma-vilaja jagad-anda-nathah

visnur mahan sa iha yasya kala-viseso

govindam adi-purusam tam aham bhajami

            Brahma and the other lords of the mundane worlds, appearing from

the pores of the transcendental body of Mahavisnu, remain alive for the

duration of one exhalation of the latter. I adore the primeval Lord, Govinda,

of whose subjective personality Mahavisnu is but a portion of a portion.

(Brahma-Samhita 5.48)

7.81

sahasra-patra-kamalam gokulakhyam mahat padam

tat-karnikaram tad-dhama tad-anantamsa-sambhavam

            The super excellent station of Krsna, which is known as Gokula, has

thousands of petals and a corolla like that of a lotus sprouted from a part of

His infinitary aspect, the whorl of the leaves being the actual abode of Krsna.

(Brahma-Samhita 5.2)

Mahavisnu is Beyond the Modes of Nature

7.82

yasyavayava-samsthanaih kalpito loka-vistarah

tad vai bhagavato rupam visuddham sattvam urjitam

            It is believed that all the universal planetary systems are on the exten-

sive body of the purusa, but He has nothing to do with the material creative

ingredients. His body is eternally in spiritual existence par excellence.

(Bhag. 1.3.3.)

Pradyumna Becomes Garbhodakasayi Visnu,

who is the Root of the Other Avataras

7.83

brahma, visnu, siva tanra guna-avatara

srsti-sthiti-pralayera tinera adhikara

hiranyagarbha-antaryami garbhodakasayi

'sahasra-sirsadi' kari' vede yanre gai

            Brahma, Visnu, and Siva are His incarnations in the material qualities.

They are in charge of creation, maintenance, and destruction respectively.

Garbhodakasayi Visnu, known within the universe as Hiranyagarbha and as

the indwelling Supersoul, is glorified in the Vedic hymn known as the Purusa-

sukta, beginning with the word sahasra-sirsa. (Cc. Madhya 20.291,292)

Aniruddha is Ksirodakasayi Visnu

7.84

virat vyasti-jivera teoho antaryami

ksirodakasayi teoho palana-karta, svami

            Ksirodakasayi Visnu is the universal form of the Lord and the Supersoul

within every living entity. He is known as Ksirodakasayi, or the Lord who

lies within the ocean of milk. He is the maintainer and master of the uni-

verse. (Cc. Madhya 20.295)

Brahma is the Avatara of Rajo-guna

7.85

bhakti-misra-krta-punye kona jivottama

rajo-gune vibhavita kari' tanra mana

garbhodakasayi-dvara sakti sancari'

vyasti srsti kare krsna brahma-rupa dhari'

            Because of his past pious deeds mixed with devotional service, a first-

class living entity who is influenced by the mode of passion within his mind

and empowered by Garbhodakasayi Visnu becomes Brahma, the qualita-

tive incarnation of the Lord in the mode of passion. His purpose is to engi-

neer the creation of universe. (Cc. Madhya 20.302,303)

Brahma is Empowered for the Work of Creation

7.86

bhasvan yathasma-sakalesu nijesu tejah

sviyam kiyat prakatayaty api tadvad atra

brahma ya esa jagad-anda-vidhana-karta

govindam adi-purusam tam aham bhajami

I adore the primeval Lord Govinda from whom the separated subjective

portion Brahma receives his power for the regulation of the mundane world,

just as the sun manifests some portion of his own light in all the effulgent

gems that bear the names of suryakantha. etc. (Brahma-samhita 5.49)

Rudra is the Avatara of the Mode of Ignorance

7.87

nijamsa-kalaya krsna tamo-guna angikari'

samhararthe maya-sange rudra-rupa dhari

            Krsna expands a portion of His plenary portion, and accepting the as-

sociation of the material mode of ignorance, assumes the form of Rudra to

dissolve the cosmic manifestation. (Cc. Madhya 20.307)

The Distinction Between Krsna, Siva, and Jiva

7.88

maya-sanga-vikari rudra bhinnabhinna rupa

jiva-tattva nahe, nahe krsnera 'svarupa'

            Rudra has various forms that are transformations brought about by

association with maya. Although Rudra is not on the same level as jiva-

tattva, he cannot be considered a personal expansion of Lord Krsna.

(Cc. Madhya 20.308)

Rudra is one With yet Different From the Lord

7.89

dugdha yena amla-yoge dadhi-rupa dhare

dugdhantara vastu nahe, dugdha haite nare

           

            Milk is transformed into yogurt when it associates with a yogurt cul-

ture. Thus yogurt is nothing but milk; still it is not the same as milk. [In the

same way, Visnu transforms Himself into Siva. Thus Siva-tattva is similar to

Visnu-tattva, but not identical.] (Cc. Madhya 20.309)

7.90

ksiram yatha dadhi-vikara-visesa-yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam api tatha samupaiti karyat

govindam adi-purusam tam aham bhajami

            Milk changes into yogurt when it is mixed with a yogurt culture; but

yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme

Lord, assumes the form of Lord Siva for the special purpose of material

transactions. I offer my obeisances at the lotus feet of Govinda, the prime-

val Lord. (Brahma-Samhita 5.45)

The Difference Between Siva and Krsna

7.91

'siva maya-sakti-sangi, tamo-gunavesa

mayatita gunatita 'visnu' paramesa

            Lord Siva is an associate of the external energy (maya). He is absorbed

in the material quality of darkness. Lord Visnu is transcendental to maya

and the qualities of maya. He is, therefore, the Supreme Personality of

Godhead. (Cc. Madhya 20.311)

Rudra is Always Absorbed in a Synthesis of the Qualities of Maya

7.92

sivah sakti-yutah sasvat tri-lingo guna-samvrtah

vaikarikas taijasas ca tamasas cety aham tridha

            The truth about Lord Siva is that he is always covered with the three

material coverings: vaikarika, tejasa, and tamasah (the modes of goodness,

passion, and ignorance and their perverted egoic misconceptions). Because

of these three modes of nature he always associates with the external energy

and with egotism itself. (Bhag. 10.88.3)

Visnu is Above the Modes of Nature

7.93

harir hi nirgunah saksat purusah prakrteh parah

sa sarva-drg upadrasta tam bhajan nirguno bhavet

            Sri Hari is beyond the range of material nature. He is the Supreme

Transcendental Person. He can see everything, inside and outside. There-

fore, He is the Supreme overseer of all living entities. Whoever takes shel-

ter at His lotus feet and worships Him attains the transcendental position.

(Bhag. 10.88.5)

Visnu in Sattva-guna is the Pastime Form of

Garbhodakasayi Visnu and a Svamsa Expansion of Krsna

7.94

palanartha svamsa visnu-rupe avatara

sattva-guna drasta, tate guna-maya-para

svarupa aisvarya-purna, krsna-sama praya

krsna amsi, teoho amsa, vede hena gaya

            To maintain the universe, Lord Krsna descends as His personal ple-

nary expansion in the form of Lord Visnu and directs the mode of goodness.

Therefore He is transcendental to the material energy. Lord Visnu is in the

category of svamsa, because He has opulences almost equal to Krsna's. The

verdict of all Vedic literature is that Krsna is the original person and Lord

Visnu is His personal expansion. (Cc. Madhya 20.314,315)

Krsna Expands as Visnu Just as an

Original Candle Lights Other Candles

7.95

diparcireva hi dasantaramabhyupetya

dipayate vivrta-hetu-samanadharma

yas-tadrg eva hi ca visnutaya vibhati

govindam adi-purusam tam aham bhajami

            When one candle lights other candles, they all burn with the same in-

tensity. Still, the first one may be said to be the original candle. In the same

way, although so many Personalities of Godhead may expand from Him,

Govinda is the original Supreme Personality of Godhead. I adore that pri-

meval Lord Govinda. (Brahma-Samhita 5.45)

The Constitutional Position of Visnu, Brahma, and Siva

7.96

brahma, siva ajna-kari bhakta-avatara

palanarthe visnu krsnera svarupa-akara

            The conclusion is that Lord Brahma and Lord Siva, are simply devotee

incarnations who carry out orders. However, Lord Visnu, the maintainer, is

the personal feature of Lord Krsna. (Cc. Madhya 20.3l7)

7.97

srjami tan-niyukto 'ham haro harati tad-vasah

visvam purusa-rupena paripati tri-sakti-dhrk

           

            [Lord Brahma said] I am engaged by the Supreme Lord to create:

following His orders, Lord Siva dissolves everything. The Supreme Lord in

His form of Ksirodakasayi Visnu maintains all the affairs of material nature.

Thus, the Supreme controller of the modes of material nature is Lord Visnu.

(Bhag. 2.6.32)

The Eternal and Transcendental Character

of Krsna's Birth and Pastimes

7.98

janma karma ca me divyam evam yo vetti tattvatah

tyaktva deham punar janma naiti mam eti so 'rjuna

            One who can understand the transcendental character of My birth and

pastimes O Arjuna, will never take birth again in this world. He certainly

attains Me. (Bhagavad-gita 4.9)

Evidence From the Srutis About the

Transcendental Character of Krsna's Pastimes

7.99

ta vam vastunyusmasi gamadhyai yatra gavo bhurisroga ayasah

atraha tadurugayasya vrsnah paramam padamavabhati bhuri

            Attaining the transcendental abode of Radha-Krsna, I shall rejoice.

There, in the midst of the cows, Krsna enjoys His loving pastimes, which are

all-auspicious. In that supreme abode, Krsna enjoys transcendental pas-

times, with His different devotees. (Purusa-sukta 1.154.6 Rg Veda)

The Apani-padah Verse Means That His Body is Transcendental

7.100

'apani-pada'-sruti varje 'prakrta' pani carana

punah kahe, sighra cale, kare sarva grahana

            The Upanisad verse, apani-padah...means that Krsna has no material

hands or legs. It rejects material hands and legs and yet states that the Lord

runs very quickly and accepts everything offered to Him. (Cc. Madhya 6.150)

The Lord's Body is not Material

7.101

ajo 'pi sann avyayatma

bhutanam isvaro 'pi san

prakrtim svam adhisthaya

sambhavamy atma-mayaya

            Although I am unborn and My transcendental body never deteriorates,

still, I advent Myself in every millennium by My own transcendental potency.

(Bhagavad-gita 4.6)

The Transcendental Science Cannot

be Understood by Material Intelligence

7.102

aprakrta vastu nahe prakrta-gocara

veda-puranete ei kahe nirantara

            The Vedas and Puranas repeatedly warn against considering divine or

non-material substance as under material nature. (Cc. Madhya 9.194)

7.103

acintya khalu ye bhava na tams tarkena yojayet

prakrtibhyah param yattu tad-acintyasya laksanam

            One should not try to understand by logic that which is inconceivable.

That object which is beyond material nature is called inconceivable.

(Mahabharata, Bhisma Parva, 5.12)

7.104

tarkapratisthanat

            The Absolute Truth can never be established through argument.

(Brahma-sutra 2.1.11)

7.105

athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi

janati tattvam bhagavan-mahimno na canya eko 'pi ciram vicinvan

            My Lord, if one is favored by even a slight trace of the mercy of Your

lotus feet, He can understand the greatness of Your personality, but those

who speculate in order to understand are unable to know You, even though

they study the Vedas for many years. (Bhag. 10.14.29)

7.106

anumana pramana nahe isvara-tattva-jnane

krpa vina isvarere keha nahi jane

            One can understand the Supreme Lord only by His mercy, not by guess-

work or hypothesis. (Cc. Madhya 6.82)

7.107

pandityadye isvara-tattva-jnana kabhu nahe'

            One cannot understand the Supreme Lord simply by scholarship.

(Cc. Madhya 6.87)

7.108

tvam silarupacaritaih parama-prakrsta

sattvena sattvikataya prabalais ca sastraih

prakhyata-daiva-paramartha-vidam matais ca

naivasura-prakrtayah prabhavanti boddhum

            O Lord. Those who are demonic are unable to understand You by

following good behaviour, culture of the mode of goodness, doing

in mode of goodness, by logic, scripture, or even by the opinion of the

famous scholars who know the essence of the Absolute. (Stotra-Ratnam,

Yamunacarya, 15)

7.109

ullamghita-trividha-sima-samatisayi

sambhavanam tara parivradim-asvabhavam

maya-balena bhavata 'pi niguhyamanam

pasyanti kecidanisam tvad-ananya-bhavah

            O Lord, only those devotees who have completely surrendered unto

You are able to see Your opulence continuously, although You hide Yourself

by Your yoga-maya. Your opulence is beyond time, space and any material

object and there is nothing equal or superior to it. (Stotra-ratnam,

Yamunacarya 13)

The Body of the Lord is Transcendental Substance

7.110

isvarera sri-vigraha sac-cid-anandakara

se-vigrahe kaha sattva-gunera vikara

sri-vigraha ye na mane, sei ta' pasandi

adrsya asprsya, sei haya yama-dandi

            The Lord's transcendental form is eternal, full of bliss and knowledge.

Those who don't properly regard the Deity of the Lord are atheists. The

Lord never reveals Himself to such persons, but remains invisible. After

death such men are punished by Yamaraja. (Cc. Madhya 6.166,167)

The Name and Form of the Lord

7.111

'nama', 'vigraha', 'svarupa' tina eka-rupa

tine 'bheda' nahi, tina 'cid-ananda-rupa'

deha-dehira, nama-namira krsne nahi 'bheda'

jivera dharma nama-deha-svarupe 'vibheda'

ataeva krsnera 'nama', 'deha', 'vilasa'

prakrtendriya-grahya nahe, haya sva-prakasa

            The Lord's holy name, form, and personality are all one and the same.

There is no difference between them. Since all of them are absolute, they

are transcendentally blissful. There is no difference between Krsna's body

and Himself, nor between His name and Himself. For conditioned souls

everything is different. One's name is different from one's body, from

original form, and so on. The holy name of Krsna, as well as His body and

His pastimes cannot be understood by the blunt material senses; they are

self-manifest. (Cc. Madhya 17.131,132,134)

Who Cannot Understand Krsna's Form is a Mudha

7.112

avajananti mam mudha manusim tanum asritam

param bhavam ajananto mama bhuta-mahesvaram

            Fools who know Me not think I have assumed this form and personal-

ity. They do not know My Supreme Transcendental nature, which is unborn

and limitless. Nor do they know My supreme dominion over all.

(Bhagavad-gita 9.11)

7.113

purnananda-cit-svarupa jagannatha-raya

tanre kaili jada-nasvara-prakrta-kaya!!

purna-sad-aisvarya caitanya svayam bhagavan

tanre kaili ksudra jiva sphulinga-samana!!

dui-thani aparadhe paibi durgati!

atattva-jna 'tattva' varne, tara ei riti!

ara eka kariyacha parama 'pramada'!

deha-dehi-bheda isvare kaile 'aparadha'!

isvarera nahi kabhu deha-dehi-bheda

svarupa, deha, cid-ananda, nahika vibheda

            Lord Jagannatha is completely spiritual and full of transcendental bliss,

but you have compared Him to a dull destructible body composed of mate-

rial elements. You have calculated that Sri Caitanya, who is Godhead Him-

self and full in six opulences, to be on the level of an ordinary living being.

Instead of knowing Him as the Supreme fire, you have accepted Him as a

spark. Because of this offense against Lord Jagannatha and Lord Caitanya

you will go to hell. You do not know how to describe the Absolute Truth,

nevertheless you have tried to do so, and therefore you must be condemned.

You are in complete illusion, for you have distinguished between the body

and soul of Lord Jagannatha and Caitanya Mahaprabhu. That is a great

offense. At no time is there any distinction between the Supreme Lord and

His body and soul. His personal identity and His body are made of eternal,

blissful spiritual energy. There is no distinction between them.

(Cc. Antya 5.118-122)

The Deity Form of the Lord Appears in

Eight Kinds of Material Substances

7.114

saili daru-mayi lauhi lepya lekhya ca saikati

mano-mayi mani-mayi pratimasta-vidha smrta

            The Deity form of the Lord appears in eight varieties of material sub-

stances: stone, metal, wood, earth, paint, sand, the mind, and jewels.

(Bhag. 11.27.12)

Thus ends the Seventh Jewel of the Gaudiya Kanthahara, entitled Krsna-tattva.

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