Krsna-tattva
The one Absolute Truth is Realized in
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-
can see Your form of bliss.
You are the eternal Supreme Personality of
Godhead, like unto the sun,
as am
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 .
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
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,
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
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
[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
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
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
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
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
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
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
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
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
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
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
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
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,
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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