Keywords: Original, two-handed, Shyamsundar, Visnu, Vishnu, SB 1.3.28,..
Is Lord Vishnu an avatar of Krishna?
Why is the page entitled ”Lord Vishnu(Direct incarnation of Shree Krishna”?
Paramatma Sandarbha
Excerpts
Text 9
atra tu yat-trayanam abheda-vakyenopajapta-matayo vivadante.
tatredam kramah yadyapi taratamyam idam adhishöhana-gatam
eva. adhishöhata tu parah purusha eka eveti bhedasambhavat.
satyam evabheda-vakyam tathapi tasya tatra tatra
sakshattvasakshattva-bedena prakashena taratamyam durnivaram
eveti sa-drishöantam aha
atra-here; tu-but; yat-which; trayanam-of the three; abhedavakyena-by the declataionm of non-difference; upajapta-matayahthey who declare the idea; vivadante-debate; tatra-there; idam-thus;
kramah-in sequence; yadyapi-although; taratamyam-relative
importance; idam-this; adhishöhana-establishment; gatamattained; eva.-indeed; adhishöhata-the establisher; tu-indeed;
parah-superior; purusha-the Supreme Personality of Godhead; ekaone; eva-indeed; iti-thus; bhedasambhavat-because of
non0differentce; satyam-truth; eva-indeed; abheda-of non
difference; vakyam-statement; tathapi-nevertheless; tasya-of Him;
tatra-there; tatra-there; sakshattva-directly; aasakshattva-not
directly; bhedena-by difference; prakashena-manifestation;
taratamyam-relatuve importance; durnivaram-dififcult to prevent;
eva-certainly; iti-thus; sa-drishöantam-with an example; aha-said.
Some philosophers, claiming that the three Deities Brahma,
Vishnu, and Shiva are identical in all respects, may dispute these
conclusions. Here is the explanation given in Shrimad-Bhagavatam
(1.2.23): Although the three modes of nature are not equal, and are
indeed situated in different levels of merit, nevertheless, they are all
manifested and controlled by the one Supreme Personality of
Godhead (parah purusha ekah). Therefore the controllers of the
modes are not different from Lord Vishnu. These words are
certainly the truth. However, Brahma, Vishnu, and Shiva are still
different in the sense that some are direct manifestations of the
Supreme Personality of Godhead and others are indirect
manifestations of the Lord. Therefore one cannot reject the idea that
the modes and their Deities are situated in different levels of
importance. This is described in the following example given by
Shrimad-Bhagavatam (1.2.24):
Text 10
parthivad daruno dhumas
tasmad agnis trayimayah
tamasas tu rajas tasmat
sattvam yad brahma-darshanat
parthivat-from earth; darunah-firewood; dhumah-smoke; tasmatfrom that; agnih-fire; trayi-Vedic sacrifices; mayah-made of;
tamasah-in the mode of ignorance; tu-but; rajah-the mode of
passion; tasmat-from that; sattvam-the mode of goodness; yatwhich; brahma-the Absolute Truth; darshanat-realization.
"Firewood is a transformation of earth, but smoke is better than the
raw wood. And fire is still better, for by fire we can derive the
benefits of superior knowledge (through Vedic sacrifices). Similarly,
passion (rajas) is better than ignorance (tamas), but goodness
(sattva) is best because by goodness one can come to realize the
Absolute Truth."*
Text 11
parthivan na tu dhumavad amshenagneyat. tata eva vedoktakarmanah sakshat pravritti-prakasha-rahitad daruno yajniyan
mathana-kashöhat sakashad amshenagneyo dhumas trayimayah
purvapekshaya vedokta-karmadhikyavirbhavaspadam. tasmad api
svayam agnis trayimayah sakshat tad-ukta-karmavirbhavaspadam.
evam kashöha•-sthaniyat sattva-guna-vidurat tamasah sakashad
dhuma-sthaniyam kincit sattva-sannihitam rajo brahmadarshanam. vedokta-karma-sthaniyasya tat-tad-avatarinah
purushasya prakasha-dvaram.
parthivat-from earth; na-not; tu-but; dhumavat-like smoke;
amshena-by a part; agneyat-frpm fire; tata-from that; eva-indeed;
vedokta-spoken in the Vedas; karmanah-of duties; sakshat-directly;
pravritti-action; prakasha-manifestation; rahitat-without; darunahfirewood; yajniyan-suitable ofr yajnas; mathana-kashöhat-by
rubbing the wood; sakashat-in the presence; amshena-by a part;
agneyah-possessing fire; dhumah-smoke; trayimayah-consisting of
the three Vedas; purvapekshaya-in relation ot the previous;
vedokta-spoken in the Vedas; karma-actions; adhikya-superiority;
avirbhava-manifestation; aspadam-abode; tasmat-from that; apieven; svayam-personally; agnih-fire; trayimayah-the three Vedas;
sakshat-directly; tad-ukta-karmavirbhavaspadam-the manifestation
of the activities described there; evam-thus; kashöha•-sthaniyatthe situation of wood; sattva-guna-vidurat-far from the mode of
goodness; tamasah-of ignorance; sakashat-in the presence; dhumasthaniyam-the situation of smoke; kincit-something; sattvasannihitam-with goodness; rajah-passion; brahma-the Absolute
Truth; darshanam-seeing; vedokta-described in the Vedas; karmaactions; sthaniyasya-of the situation; tat-tad-avatarinahincarnations; purushasya-of the Supreme Personality of Godhead;
prakasha-dvaram-by the manifestation.
Firewood manifested from earth (parthivat) is not like smoke, for
smoke has some fire within it. In the same way the mode of
ignorance does not manifest the duties described in the Vedas, but
in the mode of passion the duties described in the Vedas may be
partially manifested. By rubbing two wooden sticks one may create
some and then a fire that may be used to perform a yajna. In this
way smoke may lead to performance of Vedic duties (tryimayah). In
this way smoke, or passion, is considered to be a better resting
place for the duties described in the Vedas. Better than smoke,
however, is fire. In this way it is seen that in the mode of goodness
the duties described in the Vedas are directly manifested. Therefore
goodness is better than passion. As wood is far from actual fire, so
ignorance is far from goodness. As smoke is not as far from fire, so
passion is not as far from goodness. From the mode of goodness
one may attain brahma-darshanam (the realization of the Absolute
Truth). Thus by following the duties described in the Vedas one
comes to have realization of the Supreme Personality of Godhead.
Text 12
tu-shabdena layatmakat tamasah sakashad rajasah sopadhikajnana-hetutveneshat tad-guna-cchavi-pradurbhava-rupam kincid
brahma-darshana-pratyasatti-matram uktam. na tu sarvatha.
vikshepakatvat.
tu-shabdena-by the word tu; layatmakat-the nature of destruction;
tamasah-of ignorance; sakashat-in the presence; rajasah-of
passion; sa-with; upadhika-designation; jnana-knowledge;
hetutvena-by the cause; ishat-from the Supreme Personality of
Godhead; tad-guna-of those modes; cchavi-light; pradurbhava-
manifestation; rupam-form; kincit-something; brahma-of the
Supreme Personality of Godhead; darshana-the sight; pratyasattinearness; matram-only; uktam.-said; na-not; tu-but; sarvatha-in all
respects; vikshepakatvat-because of throwing.
By the word "tu" (but) is hinted the truth that the mode of ignorance
brings destruction. Because it brings some material knowledge, the
mode of passion brings a little light to see the Supreme. In other
words, in the mode of passion one comes closer to seeing the
Supreme. However, because it is so agitating and troublesome, the
mode of passion does not allow one to see the Supreme properly.
Text 13
yad agni-sthaniyam sattvam. tat sakshad brahmano darshanam.
sakshad eva samyak tat-tad-guna-rupavirbhava-dvaram. shantasvaccha-svabhavatmakatvat. ato beahma-shivayor asakshattvam
shri-vishnau tu sakshattvam siddham iti bhavah.
yat-what; agni-sthaniyam-the place of fire; sattvam.-goodness; tatthat; sakshat-directly; brahmanah-of the Supreme; darshanam.-the
sight; sakshat-directly; eva-indeed; samyak-properly; tat-tad-gunarupa-the nature of that mode; avirbhava-dvaram-by the
manifestation; shanta-peaceful; svaccha-clear; svabhavatmakatvatbecause of the nature; atah-then; beahma-shivayoh-of Brahma and
Siva; asakshattvam-the nature of nnot being direct; shri-vishnau-in
Shri Vishnu; tu-but; sakshattvam-directness; siddham-proved; itithus; bhavah-the meaning.
In this verse goodness is compared to fire. This is because in
goodness one can directly see the Supreme. Because goodness is by
nature peaceful and pure, goodness enables one to directly and
properly see the Supreme. In this way it is proved that Brahma and
Shiva are indirect incarnations and Lord Vishnu is a direct
incarnation of the Supreme Personality of Godhead. That is the
meaning.
Text 14
tatha ca shri-vamana-purane
brahma-vishnv-isha-rupani
trini vishnor mahatmanah
brahmani brahma-rupah sa
shiva-rupah shive sthitah
prithag eva sthito devo
vishnu-rupi janardanah. iti.
tatha-so; ca-and; shri-vamana-purane-in Shri Vamana Purana;
brahma-vishnv-isha-rupani-the forms of Brahma, Vishnu, and
Shiva; trini-thre; vishnoh-of Vishnu; mahatmanah-the Supreme
Personality of Godhead; brahmani-in Brahma; brahma-rupah-the
form of Brahma; sa-he; shiva-rupah-the from of Siva; shive-in Siva;
sthitah-situated; prithag-separately; eva-indeed; sthitah-situated;
devah-the Lord; vishnu-rupi-in the form of Vishnu; janardanah.who rescues His devotees from troubles and sufferings; iti-thus.
The truth that Lord Vishnu is directly the Supreme Personality of
Godhead is also explained in these words of Shri Vamana Purana:
"The three forms of Brahma, Vishnu, and Shiva are all manifested
from Lord Vishnu, who is the Supreme Personality of Godhead.
Brahma appears in the form of Brahma, and Shiva appears in the
form of Shiva. Lord Vishnu, however, is different from either
Brahma or Shiva, for Lord Vishnu is the Supreme Personality of
Godhead Himself, the Lord who delivers His devotees from distress."
Text 15
tad uktam brahma-samhitayam
bhasvan yathashma-sakaleshu nijeshu tejah
sviyam kiyat prakaöayaty api tadvad atra
brahma ya eva jagadanda-vidhana-karta
govindam adi-purusham tam aham6 bhajami
tat-that; uktam-said; brahma-samhitayam-in Brahma-samhita;
bhasvan-splendid; yatha-as; ashma-sakaleshu-in all jewels;
nijeshu-own; tejah-light; sviyam-own; kiyat-how much?;
prakaöayati-manifests; api-even; tadvat-like that; atra-here;
brahma-Brahma; ya-who; eva-indeed; jagadanda-vidhana-karta-the
creator of the universe; govindam-Lord Krishna; adi-purusham-the
Supreme Personality of Godhead; tam-Him; aham-I; bhajamiworship.
The relative natures of Brahma, Shiva, and Vishnu are also
described in these words of Brahma-samhita (5.49, 5.45, and 5.46):
"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
suryakanta etc.**
Text 16
kshiram yatha dadhi-vikara-vishesha-yogat
sanjayate na tu tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusham tam aham6 bhajami
kshiram-milk; yatha-as; dadhi-vikara-vishesha-yogat-the
transformastion of yogurt; sanjayate-is born; na-not; tu-but; tatahthen; prithag-separat; asti-is; hetoh-from the reason; yah-whom;
sambhutam-born; api-even; tatha-so; samupaiti-attains; karyatfrom trhe action; govindam-Krishna; adi-purusham-the Supreme
Personality of Godhead; tam-Him; aham-I; bhajami-worship.
"Just as milk is transformed into curd by the action of acids, but
yet the effect curd is neither the same as, nor different from, its
cause, viz. milk, so I adore the primeval Lord Govinda of whom the
state of Shambhu is a transformation for the performance of the
work of destruction."**
Text 17
diparcir eva hi dashantaram abhyupetya
dipayate vivrita-hetu-samana-dharma
yas tadrig eva hi ca vishnutaya vibhati
govindam adi-purusham tam aham6 bhajami. ity adi.
diparcih-the light of a lamp; eva-indeed; hi-indeed; dashantaramanother lamp; abhyupetya-expanding; dipayate-illuminates; vivritahetu-samana-dharma-the equally powerful expansion; yah-who;
tadrig-like that; eva-indeed; hi-indeed; ca-also; vishnutaya-as Lord
Vishnu; vibhati-is manifested; govindam-Lord Krishna; adipurusham-the Supreme Personality of Godhead; tam-Him; aham-I;
bhajami-worship.
"The light of one candle being communicated to another candle,
although it burns separately in them, is the same in its quality. I
adore the primeval Lord Govinda, who exhibits Himself equally in
the same mobile manner in His various manifestations."**
Text 18
na ca dadhi-drishöantena vikaritvam ayatam. tasya shrutes tu
shabda-mulatvat iti nyayena muhuh parihritatvat.
na-not; ca-qand; dadhi-drishöantena-by the4 example of curd;
vikaritvam-transformation; ayatam.-attained; tasya-of that;
shruteh-of the Sruti; tu-indeed; shabda-mulatvat-because of being
the root of the scriptures; iti-thus; nyayena-by the Vedanta-sutra;
muhuh-again and again; parihritatvat-because of being refuted.
The example of curd given in this verse does not support the
impersonalists' theory of transformation, for that theory is again
and again refuted by the scriptures, and the scriptures' opinion
should be accepted, as is declared by the Vedanta-sutra (2.1.27):
shrutes tu shabda-mulatvat
"The scriptures are the root of knowledge."
Text 19
yathoktam yata udayastamayo vivriter mrd ivavikritat iti.
yatha-as; uktam-said; yata udayastamayo vivriter mrd ivavikritat
iti-Shrimad-Bhagavatam 10.87.15.
An example of the scriptures refutation of the impersonalists' theory
of transformation is given in these word of Shrimad-Bhagavatam
(10.87.15):
"As many things may be created from clay and then again dissolved
into the original clay, but the original clay itself remains
unchanged, in the same way the Supreme Personality of Godhead
creates and annihilates the worlds, but He Himself remains always
unchanged."
Text 20
drishöanta-trayena tu kramenedam labhyate. suryakanta-sthaniye
brahmopadhau suryasyeva tasya kincit prakashah. dadhi-sthaniye
shambhupadhau kshira-sthaniyasya na tadrg api prakashah.
dasantara-sthaniye vishnupadhau tu purna eva prakasha iti. shrisutah.
drishöanta-trayena-by three examples; tu-indeed; kramena-in
sequence; idam-this; labhyate-is obtained; suryakanta-of
suryakanta; sthaniye-in the place; brahmopadhau-the designation
of Brahma; suryasya-of the sun; iva-like; tasya-of Him; kincitsomething; prakashah.-manifestation; dadhi-sthaniye-in the place
of curd; shambhupadhau-the designbation of Shiva; kshirasthaniyasya-of the place of milk; na-not; tadrg-like that; api-even;
prakashah-manifestation; dasantara-sthaniye-in the place of lamps;
vishnupadhau-the designation of Vishnu; tu-but; purna-full; evaindeed; prakasha-manifestation; iti-thus; shri-sutah-Shri Suta
Gosvami.
The three examples given in the verses from Brahma-samhita may
be understood in the following way. The example of the sun and the
suryakanta jewels describes Brahma. In this way it is seen that
Brahma is a very limited manifestation of the Supreme Lord. The
example of milk and curd describes Shiva. In this way it is seen
that Shiva is not like the Supreme Lord. The example of one lamp
lighting other lamps describes Lord Vishnu. In this way it is seen
that Lord Vishnu is the Supreme Personality of Godhead Himself in
all fullness. The verse quoted in the beginning of this anuccheda
was spoken by Shri Suta Gosvami.
Many people have heard that Lord Vishnu is source of all
incarnations including Krishna.
Q: You teach that Krishna is the original and highest form of God. Why is then
Krishna often considered an avatara of Vishnu?
A: That Krishna is God's original form and highest form from the point of view of
rasa is the teaching of Nimbarka, Vallabha and Gaudiya sampradayas. Ramanuja
and Madhva sampradayas consider Vishnu the original form of God. This is based
mainly on Vishnu Purana.
Bhagavata Purana (Srimad Bhagavatam) 1.3.28 is the main pramana (evidence)
used by Jiva Gosvami in his Sat-sandarbhas. In his Krishna-sandarbha he argues
for the supremacy of Krishna even over Vishnu.
Tattva Sandarbha (establishing Srimad Bhagavatam as the topmost pramana)
Bhagavata Sandarbha
Other four Sandarbhas are not online.
Vaishnavas don't argue among themselves if Krishna or Vishnu is the Supreme.
They consider it a matter of one's relationship with the Lord. Someone has a
relationship with Vishnu, someone with Rama, someone with Krishna, etc. as per
rasa theology. In Caitanya Caritamrita 2.9.108 and further on Shri Chaitanya talks
about this in a joking mood with Venkatta Bhatta from Ramanuja sampradaya.
Why others dispute it - they may not know the evidence or they don't want to
accept it, for whatever reason.
In some Puranas Shiva, Durga, Ganesha, etc. are described as supreme. These
Puranas are classified in Padma and Garuda Purana as rajasic and tamasic (for
people under the influence of rajas and tamas). Vaishnavas give priority to sattvic
Puranas as per Tattva Sandarbha.
Vaishnava theology says that an individual 'soul' (jiva) ascends from the material
world to the spiritual realm, passing through brahmajyoti (spiritual rays of God's
abodes) and ends up where her eternal position (svarupa, 'inherent form') is, i.e.
in relationship with a particular form of God - Krishna, Rama, Visnu, etc. (They are
not only avataras but also have their own abodes.) This is nicely narrated in
Sanatana Gosvami's Sri Brhad Bhagavatamrta, '(great) nectar of the (great)
Bhagavata Purana'.
Visnu and Krsna
Q: Many people worship Laksmi-Narayana and believe Lord Sri Krsna is an
expansion of Lord Visnu. Can you explain why do you believe in opposite way?
A: Gaudiya Vaisnavas don't have problem with anyone believing Sri Krsna to be an
expansion of Sri Visnu (like e.g. in Sri, or Ramanuja sampradaya) if they are not
offensive to Sri Krsna. Our acaryas prove that Sri Krsna is same from the point of
view of tattva as Sri Visnu but higher in rasa. He has four special qualities which
even Sri Visnu doesn't posses.
About aisvarya & madhurya (corresponding to Vaikuntha & Vraja) bhavas
Bhaktivinoda Thakura says in Navadvipa Bhava Taranga, 118: "As much as my Sri
Krsna is endowed with utmost sweetness (madhurya), similarly the Lord of
Vaikuntha is endowed with absolute opulence and grandeur (aisvarya). Lord Krsna
as Vrajendra-nandana never gives up this same opulence, however, but such
aspects of His spiritual grandeur are not noticed by His pure devotees."
Krishna Sandarbha
By Jiva Goswami
Anuccheda 28
tad evam paramatmanam sangam eva nirdharya proktanuvada-purvakam shri-bhagvantam
apy akarena nirdharayati
ete camsha-kalah pumsah
krishnas tu bhagavan svayam iti.
tat-therefore; evam-in this way; paramatmanam-Lord Paramatma; sa-along with; angamHis expansions; eva-certainly; nirdharya-having specifically described; prokta-spoken;
anuvada-repeatedly said; purvakam-previously; shri-bhagavantam-Lord Bhagavan; apialso; akarena-with His form; nirdharayati-specifically describes; ete-all these; ca-and;
amsha-plenary portions; kalah-portions of the plenary portions; pumsah-of the Suprme;
krishnah-Lord Krishna; tu-but; bhagavan-the Personality of Godhead; svayam-in person;
iti-thus.
After concluding the description of the various expansions of Lord Paramatma, and His
various potencies, Suta Gosvami proceeds to describe the original form (Bhagavan) of the
Personality of Godhead in the next verse of Shrimad-Bhagavatam (1.3.28):
"All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead."*
Text 2
ete purvoktah. ca-shabdanuktash ca, prathamam uddishöasya pumsah purushasya amshakalah.
ete-all these; purva-previously; uktah-described; ca-shabda-by the word "ca"; anuktahthose not described; ca-also; prathamam-at first; uddishöasya-of the described; pumsah-of
the purusha incarnation; purushasya-of the purusha incarnations; amsha-plenary portions;
kalah-portions of the plenary portions.
In this verse the word "ete" (all these) refers to the incarnations previously described in this
chapter of Shrimad-Bhagavatam. The word "ca" (and) is meant to include all the
incarnations not mentioned in this list. The word “pumsah" means "of the Supreme
Personality of Godhead who expands as the purusha-incarnations" and the words “amshakalah" mean "plenary portions and portions of the plenary portions".
Text 3
kecid amshah svayam eva amshah sakshad-amshatvenamshatvena ca dvi-vidhah; kecid
amshavishöatvad amshah; kecit tu kala vibhutayah.
kecit-some; amshah-expansions; svayam-personally; eva-certainly; amshah-incarnations;
sakshat-directly; amshatvena-by the status of incarnation; amsha-amshatvena-by the
status of a portion of the plenary portion of the Lord; ca-also; dvi-vidhah-two kinds of
incarnation; kecit-some; amsha-by a portion of the Lord; avishöatvat-because of the
entrance; amshah-are incarnations; kecit-and others; tu-also; kalah vibhutayah-are the
Lord's potencies.
In this way the incarnations of the Lord may be grouped into two categories. Some are
plenary portions of the Lord and others are portions of the plenary portions of the Lord. In
addition to these there are empowered living entities (avesha incarnations) and incarnations
of the Lord's potencies (kala).
Text 4
iha ye vimshatitamavataratvena kathitah, sa krishnas tu bhagavan, purushasyapy avatari
yo bhagavan sa esha evety arthah.
iha-in this connection; ye-those who; vimshatitama-twenty; avataratvena-by manifesting as
incarnations; kathitah-described; sah-He; krishnah tu bhagavan svayam-but Lord Shri
Krishna is the original Personality of Godhead; purushasya-of the purusha incarnation; apieven; avatari-the source of incarnation; yah-who; bhagavan-Lord Bhagavan; sah eshahthat person; eva-certainly; iti-thus; arthah-the meaning.
Someone may protest: Krishna has already been described as the twentieth in the list of
incarnations. For this reason, when Suta Gosvami says "Krishnas to bhagavan" the intention
is that Bhagavan refers to Lord Vasudeva, the origin of the purusha incarnation.
Text 5
atra anuvadam anuktvaiva na vidheyam udirayet iti vacanat krishnasyaiva bhagavattvalakshano dharmah sadhyate, na tu bhagavatah krishnatvam ity ayatam.
atra-in this connection; anuvadam-the subject; anuktva-not stating; eva-certainly; na-not;
vidheyam-the predicate; udirayet-one should speak; iti-thus; vacanat-from the scriptures;
krishnasya-of Krishna; eva-certainly; bhagavattva-status of the original Personality of
Godhead; lakshanah-characteristic; dharmah-nature; sadhyate-is conclusively
demonstrated; na-not; tu-but; bhagavatah-of Bhagavan; krishnatvam-the state of being
Krishna; iti-thus; ayatam-is attained.
To this objection we reply: The following grammatical rule is found in the Ekadashi-tattva:
"One should not state a predicate before its subject."
Therefore it cannot be avoided that in this sentence Krishna is the subject and Bhagavan is
the pedicate. By word-jugglery no one can change the clear meaning of this verse: that
Krishna is the original form of the Personality of Godhead (Bhagavan), and no one can say
that Lord Vasudeva assumed the form of Krishna. In this way this verse clearly
demonstrates that Krishna is the original form of the Supreme Personality of Godhead, and
not merely a form expanded from Vasudeva.
Text 6
tatash ca shri-krishnasyaiva bhagavattva-lakshana-dharmitve siddhe mulavataritvam eva
sidhyati, na tu tatah pradurbhutatvam. etad eva vyanakti- svayam iti. tatra ca svayam eva
bhagavan, na tu bhagavatah pradurbhutataya, na tu va bhagavattadhyasenety arthah.
tatah-therefore; ca-also; shri-krishnaya-of Lord Krishna; eva-certainly; bhagavattva-the
status of the original form of the Personality of Godhead; lakshana-characteristic;
dharmitve-nature; siddhe-perfect; mula-avataritvam-the status as the origin of all
incarnations; eva-certainly; sidhyati-is conclusively demonstrated; na-not; tu-but; tatahfrom Him; pradurbhutatvam-expansion; etat-this; eva-certainly; vyanakti-is manifested;
svayam-by the word "svayam"; iti-thus; tatra-in this connection; ca-also; svayam-in
person; eva-certainly; bhagavan-the Personality of Godhead; na-not; tu-but; bhagavatahfrom the original Personality of Godhead; pradurbhutataya-as an expansion; na-not; tu-but;
va-or; bhagavatta-the status of the original Personality of Godhead; adhyasena-by false
attribution; iti-thus; arthah-the meaning.
This verse conclusively proves that Krishna is the original Personality of Godhead and the
source of all the incarnations, and not simply an expansion of Vishnu. This is emphasized by
the use of the word "svayam" (in person). Krishna is the original Godhead in person, He is
not merely an expansion of the original Godhead, and the status of the original Godhead is
not falsely attributed to Him.
Text 7
na cavatara-prakarane 'pi paöhita iti samshayah; paurvaparye purva-daurbalyam prakritivat
iti nyayena.
na-not; ca-also; avatara-of incarnations; prakarane-in the description; api-even; paöhitahmentioned; iti-thus; samshayah-doubt; purva-in the beginning; aparye-and in the end;
purva-the beginning; daurbalyam-weakness; prakritivat-by nature; iti-thus; nyayena-by the
example.
Someone may object: Has not Krishna already been mentioned in the list of incarnations of
Godhead?
To this I reply: The rules of literary composition state:
"More significant facts, and facts meant to be emphasized should be placed at the end of a
composition, for the final parts of a composition are naturally considered more important by
the reader."
Therefore, because the statement "Krishna is the original Personality of Godhead" is placed
at the end of the list of incarnations, that is to be stressed more than the fact that He is also
included in that list.
Text 8
yathagnishöome- yady udgata vicchidyad akakshinena yajate, yadi pratiharta sarvasvadakshinena iti shruteh.
yatha-just as; agnishöome-in the prayers for the agnishöoma sacrifice; yadi-if; udgata-the
Udgata priest; vicchidyat-may interrupt; adakshinena-without remuneration; yajateperforms the sacrifice; yadi-if; pratiharta-his assistant, the Pratiharta priest; sarvasveverything; dakshinena-in remuneration; iti-thus; shruteh-from the Shruti.
In the description of the Agnishöoma sacrifice, the Shruti-shastra explains:
"If the Udgata priest leaves prematurely and does not complete the sacrifice, he becomes
ineligible to receive the priestly remuneration. If his assistant, the Pratiharta priest, then
completes the sacrifice, that assistant becomes then entitled to receive all the priestly
rewards."
This is another example of the great significance of the final statement or the final activity.
Text 9
tayosh ca kadacid dvayor api vicchede prapte viruddhayoh prayashcittayoh
samuccayasambhave ca param eva prayashcittam siddhantitam tadvad ihapiti.
tayoh-of the two; ca-also; kadacit-at a certain time; dvayoh-of the two; api-also; vicchedewhen the difference; prapte-is attained; viruddhayoh-of opposing; prayashcittayoh-methods
of atonement; samuccaya-of reconciliation; sambhave-in the lack; ca-also; param-last;
eva-certainly; prayashcittam-method of atonement; siddhantitam-should be considered
conclusive; tadvat-in that way; iha-in this; api-also; iti-thus.
When two contradictory methods of atonement are prescribed in the scriptures, and the
difference between them cannot be reconciled by learned scholars, the atonement
mentioned last is always considered to overrule what was stated previously and is taken as
the final conclusion.
In the same way, the inclusion of Krishna in the list of incarnations is overruled by the
statement that appears at the conclusion of the description of the incarnations: that Krishna
is the original Personality of Godhead.
Text 10
athava krishnas tu iti shrutya prakaranasya badhat, yatha shankara-shariraka-bhashye
shruty-adibaliyastvac ca na badhah iti sutre, te haite vidyacita eva iti shrutih, manash-cidadinam agninam prakarana-praptam kriyanupravesha-lakshanam asvatantryam badhitva
vidya-cittvenaiva svatantryam sthapayati tadvad ihapiti.
athava-or; krishnah tu-the phrase "Krishnas tu"; iti-thus; shrutya-by the Shruti-shastra;
prakaranasya-of the description; badhat-because of contradiction; yatha-just as; shankaraof Shankaracarya; shariraka-bhashye-in the commentary on the Vedanta-sutra; shruti-of
the Shruti-shastra; adi-baliystvat-because of superiority of evidence; ca-also; na-no;
badhah-contradiction; iti-thus; sutre-in the sutra; te-they; ha-certainly; ete-they; vidyacitah-full of transcendental knowledge; eva-certainly; iti-thus; shrutih-the Shruti-shastra;
manah-cit-adinam-beginning with the words "manashcid"; agninam-of Agnideva;
prakarana-praptam-the description; kriya-anupravesha-lakshanam-in the description of the
activities; asvatantryam-lack of independence; badhitva-having refuted; vidya-cittvenabecause of transcendental knowledge; eva-certainly; svatantryam-independence;
sthapayati-establishes; tadvat-to that extent; iha-here; api-also; iti-thus.
Someone may object: Your Purana may say that Krishna is the original form of the
Personality of Godhead, but this conception of God is contradicted by the ultimate scriptural
authority: the Shruti-shastra. The actual authority is the Shruti, as confirmed in Vedantasutra, which, eloquently explained by Shankaracarya in Shariraka-bhashya, says (Vedantasutra 3.3.50) :
shruty-adibaliyastvac ca na badhah
"There is no fault in this statement because the Shruti is the most significant and conclusive
evidence."
To this I reply: The Shruti-shastra does not contradict the Bhagavatam's explanation that
Krishna is the Original Suprme Personality of Godhead. The Shruti clearly explains:
"The Supreme Personality of Godhead is full of all transcendental knowledge."
The passage in the Vajasaneyi-samhita that begins with the phrase "manashcit" and that
recounts the story of Agnideva clearly refutes the misconception that the Supreme Godhead
is not independent, and clearly explains that because the Godhead is full of all knowledge,
He must threfore also be supremely independent, and free to do whatever He likes.
The Shruti does not deny that Krishna is the Original Supreme Personality of Godhead, but
rather, by describing the Lord's supreme independence, supports it.
Text 11
ata etat prakarane 'py anyatra kvacid api bhagavac-chabdam akritva tatraiva bhagavan
aharad bharam/ ity anena kritavah. tatash casyavatareshu ganana tu svayam bhagavan apy
asau svarupastha eva nija-parijana-vrindanam ananda-vishesha-camatkaraya kim api
madhuryam nija-janmadi-lilaya pushnan kadacit sakala-loka-drishyo bhavatity
apekshayaivety ayatam.
atah-therefore; etat-this; prakarane-in the description; api-although; anyatra-in another
place; kvacit-sometimes; api-although; bhagavat-shabdam-the word "bhagavan"; akritvanot saying; tatra-there; eva-certainly; bhagavan-the Personality of Godhead; aharatremoved; bharam-burden; iti-thus; anena-by this; kritavan-He did; tatah-from this; caalso; asya-of Him; avatareshu-among the incarnations; ganana-counting; tu-but; svayamin person; bhagavan-the original Personality of Godhead; api-also; asau-He; svarupasthahin His original form; eva-certainly; nija-own; parijana-vrindanam-of associates; anandatranscendental bliss; vishesha-specific; camatkaraya-for the wonder; kim api-indescribable;
madhuryam-sweetness; nija-own; janma-adi-beginning with His appearance; lilaya-by His
pastimes; pushnan-increasing; kadacit-sometimes; sakala-all; loka-by the residents of the
earth; drishyah-visible; bhavati-became; iti-thus; apekshaya-for this purpose; evacertainly; iti-thus; ayatam-arrived.
Although Krishna is sometimes not specifically declared the original Personality of Godhead,
when Krishna is counted in this (Bhagavatam, 1st Canto, 3rd Chapter) list of incarnations,
He is declared the original Godhead in the phrase "bhagavan aharad bharam (The original
Personality of Godhead then removed the burden of the world)".
Therefore, even though counted in the list of incarnations, Krishna is the original Personality
of Godhead who, to fill His associates with bliss and wonder, and to expand the sweetness
of His birth and other pastimes, sometimes comes to this world and is seen by all.
Text 12
yathoktam brahma-samhitayam
ramadi-murtishu kala-niyamena tishöhan
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
yatha-as; uktam-described; brahma-samhitayam-in the Brahma-samhita; rama-adi-the
incarnation of Lord Rama, etc.; murtishu-in different forms; kala-niyamena-by the order of
plenary portions; tishöhan-existing; nana-various; avataram-incarnations; akarot-executed;
bhuvaneshu-within the worlds; kintu-but; krishnah-Lord Krishna; svayam-personally;
samabhavat-appeared; paramah-the supreme; puman-person; yah-who; govindam-unto
Lord Govinda; adi-purusham-the original person; tam-unto Him; aham-I; bhajami-offer
obeisances.
This is confirmed in Brahma-samhita (5.50):
"I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the
world in different forms and incarnations such as Lord Rama, but who personally appears in
His supreme original form as Lord Krishna."*
Text 13
avatarash ca prakrita-vaibhave 'vataranam iti jneyam. shri-krishna-sahacaryena shriramasyapi purushamshatvatyayo jeyah. atra tu-shabdo 'msha-kalabhyah pumshash ca
sakashad bhagavato vailakshanyam bodhayati.
avatarah-incarnations; ca-and; prakrita-vaibhave-in the material world; avataranamdescent; iti-thus; jneyam-known; shri-krishna-of Shri Krishna; sahacaryena-by the state of
being the intimate companion; shri-ramasya-of Lord Balarama; api-also; purusha-of the
Purusha incarnation; amshatva-the state of being a partial expansion; atyayah-negation;
jeyah-known; atra-gere; tu-shabdah-the word "tu"; amsha-kalabhyah-to the parts and
parts of the parts; pumsah-of the purusha incarnation; ca-and; sakashat-in the presence;
bhagavatah-of the Supreme Personality of Godhead (Bhagavan); vailakshanyam-difference;
bodhayati-teaches.
The word incarnation is defined: "The descent of the Supreme Personality of Godhead into
the material world".
Because Lod Balarama is Lord Krishna's constant intimate companion, therefore Lord
Balarama cannot be an expansion of the purusha-incarnation, but He must be a direct
expansion of Lord Krishna.
By using the word "tu" (but), Lord Krishna is clearly distinguished from the "amsha-kalah"
(plenary portions and parts of the plenary portions of the purusha-incarnation). Lord
Krishna is not another expansion of the purusha-incarnation.
Text 14
yad va, anena tu-shabdena savadharana shrutir iyam pratiyate. tatah savadharana shrutir
balavati iti nyayena shrutyeva shrutam apy anyesham maha-narayanadinam svayam-
bhagavattvam guni-bhutam apadyate.
yad va-furthermore; anena-by this; tu-shabdena-word "tu"; sa-avadharana-with emphasis;
shrutih-text; iyam-this; pratiyate-is established; tatah-from that; sa-avadharana-with
emphasis; shrutih-the text; balavati-is strengthened; iti-thus; hyayena-by the statement;
shrutya-by the text; iva-as it were; shrutam-heard; api-even; anyesham-of others; mahanarayana-adinam-of Lord Narayana and other expansions of the Personality of Godhead;
svayam-bhagavattvam-the state of being the original Personality of Godhead; guni-bhutammade unimportant; apadyate-is.
The word "tu" may also be used simply to emphasize a statement, and may mean
"certainly" or "indeed". (This is confirmed in the statement "savadharana shrutir balavati"
(The word tu is used for emphasis). Taken in this way, the word "Tu" emphasizes that only
Krishna is the Original form of the Personality of Godhead, Narayana or any of the other
secondary expansions of the Lord, are not the original form of the Lord.
Text 15
evam pumsha iti bhagavan iti ca prathamam upakramoddishöasya tasya shabda-dvayasya
tat-sahodarena tenaiva shabdena ca pratinirdeshattav eva khalv etav iti smarayati.
uddesha-pratinirdeshayoh pratitisthagitata-nirashanaya vidvadbhir eka eva shabdah
prayujyate tat-sama-varno va; yatha jyotishöomadhikarane vasante vasante ca jyotisha
yajeta ity atra jyotih-shabdo jyotishöoma-vishaye bhavati.
evam-in this way; pumsah-of the purusha incarnation; iti-thus; bhagavan-the Original
Personality of Godhead; iti-thus; ca-also; prathamam-in the beginning; upakramauddishöasya-of the statement; tasya-that; shabda-of the words; dvayasya-of the pair; tatHis; sahodarena-with the brother (Lord Balarama); tena-with Him; eva-certainly; shabdenaby the word; ca-also; pratinirdeshattau-the two repetitions; eva-certainly; khalu-indeed;
etau-the two; iti-thus; smarayeti-causes to remember; uddesha-of the first statement;
pratinirdeshayoh-and of the repetition; pratiti-of the conclusion; sthagitata-hidden meaning;
nirashanaya-for refuting; vidvadbhih-by the learned; ekah-one; eva-certainly; shabdahword; prayujyate-is uded; tat-sama-varnah-spelled in the same way; va-also; yatha-just
as; jyotishöoma-adhikarane-in the connection with the Jyotishöoma sacrifice; vasante
vasante-every spring; ca-also; jyotisha-with the Jyotishöoma ceremony; yajeta-one should
offer sacrifice; iti-thus; atra-here; jyotih-shabdah-the word "jyotih"; jyotishöoma-vishaye-in
connection with the Jyotishöoma sacrifice; bhavati-is.
The words "pumshah" (the purusha-incarnations) and "bhagavan" (the Original Personality
of Godhead) are also used in this chapter of Shrimad-Bhagavatam (Canto One, Chapter
Three), in the first verse (jagrihe paurusham rupam bhagavan mahad-adibhih), and in verse
23, where the Lord is described with His brother (rama-krishnav it bhuvo bhagavan aharad
bharam). To refute any agrument by the learned that it should be interpreted to have a
different, hidden meaning, the word “bhagavan" is used twice in this chapter. This is so just
as the word jyotih is repeated in the chapter describing the jyotishöoma-yajna (vasante
vasante ca jyotisha yajeta: every spring one should offer a jyotishöoma-yajna).
Text 16
atra tattvavada-guravas tu "ca-shabda-sthane sva-shabdam paöhitvaivam acakshate- ete
prokta avatara mula-rupi svayam eva. kim svarupah? svamsha-kalah, na tu jivavad
vibhinnamshah.
atra-in this connection; tattvavada-the followers of Shripada Madhvacarya; guravah-the
spiritual masters; tu-but; ca-also; shabda-sthane-in place of the word; sva-"sva" (own);
shabdam-the word; paöhitva-reading; evam-in the following way; acakshate-declare; etethese; proktah-mentioned; avatarah-incarnations; mula-rupi-the origin; svayam-in person;
eva-certainly; kim-what are; svarupah-His own forms; sva-own; amsha-plenary portions;
kalah-and portions of the plenary portions; na-not; tu-but; jivavat-as the individual living
entities; vibhinnamshah-eternally distinct parts.
The tattvavada-gurus accept a different reading of this verse, replacing the word "ca" (and)
with the word "sva" (own). They say:
"The word `ete' in this verse refers to the incarnations of the Lord and the word `bhagavan
svayam' refers to the Lord Himself, whose form is the origin of the incarnations. What is the
Lord's form? His forms are mentioned in the words svamsha-kalah (The incarnations, which
are His own plenary portions and portions of the portions, are His forms). His forms are not
vibhinnamsha (separated parts), as are the jivas."
Text 17
yatha varahe
svamsash catha vibhinnamsha
iti dvedhamsha ishyate
amshino yat tu samarthyam
yat svarupam yatha sthitih
svamshah-Personal expansions; ca-also; atha-now; vibhinnamshah-separate expansions;
iti-thus; dvedha-two; amshah-expansions; ishyate-are distinguished; amshinah-of the
source of all expansions; yat-which; tu-also; samarthyam-ability; yat-which; svarupam-own
from; yatha-just as; sthitih-status.
This is confirmed in the Varaha Purana:
"The two kinds of expansions from the Supreme Personality of Godhead are: 1. svamsha
(personal expansions) and 2. vibhinnamsha (separate persons). The svamsha expansions
are unlimitedly powerful. Their form and personality are the same as the Supreme
Personality of Godhead Himself.
Text 18
tad eva nanumatro 'pi
bhedah svamshamshinah kvacit
vibhinnamsho 'lpa-shaktih syat
kincit samarthya-matra-yuk
tat-therefore; eva-certainly; na-not; anumatrah-comparison; api-although; bhedahdifference; svamsha-of the personal expansions; amshinah-and the Original Personality of
Godhead; kvacit-at all; vibhinnamshah-the separate expansions; alpa-small; shaktih-power;
syat-is; kincit-somewhat; samarthya-matra-yuk-with power.
"There is not the slightest difference between the svamsha expansions and the Original
Personality of Godhead. The vibhinnamsha expansions are very weak in comparison to
Them."
Text 19
atrocyate amshanam amshi-samarthyadikam tad-aikyenaiva mantavyam. tac ca
yathavidasina ity adau tasyakshayatvena tasam akshayatvam yatha tadvat,
amshamshitvanupapatter eva. tatha ca shri-vasudevaniruddhayoh sarvatha samye prasakte
kadacid aniruddhenapi shri-vasudevasyavirbhavana prasajjyeta. tac ca shruta-viparitam ity
asad eva. tasmad asty evavaöary-avatarayos taratamyam.
atra-in this connection; ucyate-it is said; amshanam-of the expansions; amshi-of the source
of the incarnations; samarthya-power; adikam-etc.; tat-with Him; aikyena-with equality;
eva-certainly; mantavyam-should be considered; tat-therefore; ca-also; yathavidasina iti
adau-in the verse beginning "yathavidasina"; tasya-of Him; akshayatvena-with eternity;
tasam-of them; akshayatvam-eternity; yatha-just as; tadvat-in the same way; amshaamshitva-of the stte of the incarnations or the source of the incarnations; anupapatteh-of
the state of being inapplicable; eva-certainly; tatha-in the same way; ca-also; shrivasudeva-of Lord Vasudeva; aniruddhayoh-and Lord Aniruddha; sarvatha-always; samye-in
equality; prasakte-devoted; kadacit-sometimes; aniruddhena-by Lord Aniruddha; api-also;
shri-vasudevasya-of Lord Vasudeva; avirbhavana-the appearance; prasajjyeta-is aspired
for; tat-that; ca-also; shruta-viparita-contradicting the Vedic literatures; iti-thus; asat-false;
eva-certainly; tasmat-therefore; asti-there is; eva-certainly; avatari-of the source of the
incarnation; avatarayoh-and of the incarnation; taratamyam-gradations of higher and
lower.
Here it is said that both the Original Personality of Godhead and His expansions (amshas)
are equally powerful. In the phrase "yathavidasinah kulyah sarasah syuh sahasrashah" (The
incarnations of the Lord are innumerable like rivulets flowing from inexaustible sources of
water) (1.3.26) it may be understood that, because the Lord and His expansions share the
same nature, as the original Supreme Personality of Godhead is eternal, so His expansions
are also eternal. Although Lord Vasudeva and Lord Aniruddha are equal in all respects, Lord
Aniruddha sometimes devotedly meditates on Lord Vasudeva. To argue that this is
cotradicted by the Shruti-shastra is wrong. For the Supreme Lord, who is the source of all
incarnations, and for all His expansions, there are gradations of higher and lower.
Text 20
ata eva tritiyasyashöame
asinam urvyam bhagavantam adyam
sankarshanam devam akunöha-sattvam
vivitsavs tattvam atah parasya
kumara-mukhya munayo 'nvapricchan
svam eva dhishnyam bahu manayantam
yad vasudevabhidham amananti
atah eva-therefore; tritiyasya-of the Third Canto; ashöame-in the Eighth Chapter; asinamseated; urvyam-in the bottom of the universe; bhagavantam-unto the Lord; adyam-the
original; sankarshanam-sankarshana; devam-the Personality of Godhead; akunöhasattvam-undeterred knowledge; vivitsavah-being inquisitive to know; tattvam atah-truth
like this; parasya-regarding the Supreme Personality of Godhead; kumara-the boy-saint;
mukhyah-headed by; munayah-great sages; anvapricchan-inquired like this; svam-Himself;
eva-thus; dhishnyam-situated; bahu-greatly; manayantam-esteemed; yat-that which;
vasudeva-Lord Vasudeva; abhidham-by the name; amananti-acknowledge.
This is confirmed in Shrimad-Bhagavatam (3.8.3-4):
"Some time ago, being inquisitive to know, Sanat-kumara, the chief of the boy-saints,
accompanied by other great sages, inquired exactly like you about the truths regarding
Vasudeva, the Supreme, from Lord Sankarshana, who is seated at the bottom of the
universe. At that time Lord Sankarshana was meditating upon His Supreme Lord, whom the
learned esteem as Lord Vasudeva."*
Text 21
ity adau vasudevasya sankarshanad api paratvam shruyate. yat tu tesham tatha
vyakhyanam tatra krishnas tu ity anarthakam syat, bhagavan svayam ity anenaivabhipretasiddheh.
iti-thus; adau-beginning; vasudevasya-of Lord Vasudeva; sankarshanat-from Lord
Sankarshana; api-even; paratvam-superiority; shruyate-is heard; yat-which; tu-also;
tesham-of them; tatha-in that way; vyakhyanam-explanation; tatra-in that connection;
krishnah-Lord Shri Krishna; tu-but; iti-thus; anarthakam-without meaning; syat-is;
bhagavan-the Original Personality of Godhead; svayam-in person; iti-thus; anena-by this;
eva-certainly; abhipreta-intented meaning; siddheh-because of the perfection.
This verse clearly states that Lord Vasudeva is superior to Lord Sankarshana. These
gradations of higher and lower do not refer to Krishna. The phrase krishnas tu (but Krishna)
separates Him from them. Krishna is then declared to be "bhagavan svayam" (the original
Supreme Personality of Godhead).
Text 22
kim ca, taih svayam eva prakasadivan naivam parah iti sutre sphuöam amshamshi-bhedo
darshitah.
kim ca-furthermore; taih-by them; svayam-in person; eva-certainly; prakasha-of
manifestations; adi-original source; vat-like; na-not; evam-in this way; parah-superior; itithus; sutre-in the Vedanta-sutra; sphuöam-clearly; amsha-of the expansions; amshi-of the
Original Personality of Godhead, the source of all expansions; bhedah-the difference;
darshitah-is observed.
This is also confirmed in Vedanta-sutra (2.3.45):
"No one is superior to the Original Personality of Godhead, from whom everything has
expanded."
In this sutra the difference between the Original Personality of Godhead and His expansions
is clearly shown.
Text 23
amshatve 'pi na matsyadi-rupi para evam-vidho jiva-sadrishah.-yatha tejo-'mshasyaiva
suryasya khadyotasya ca naika-prakaratety-adina. tasmat sthite bhede sadhv eva
vyakhyatam krishnas tu bhagavan svayam iti.
amshatve-in the matter of being an expansion; api-even; na-not; matsya-adi-rupi-manifest
in many transcendental forms such as the forms of Lord Matsya, Lord Varaha, etc.; parahsuperior; evam-vidhah-in this way; jiva-the individual living entities (vibhinnamsha
expansions); sadrishah-like; yatha-just as; tejah-of effulgence; amshasya-of a small
particle; eva-certainly; suryasya-of the sun; khadyotasya-of a •
glowworm; ca-and; na-not; eka-one; prakarata-type; iti-thus; adina-beginning; tasmattherefore; sthite bhede-in considering the distinction; sadhu-nicely; vyakhyatam-described;
krishnah tu bhagavan svayam iti-"Krishna is the Original Personality of Godhead".
As the splendid sun is not like the tiny fireflies, so the svamsha expansions, such as Lord
Matsya, are not like the jivas. This difference is clearly enunciated in the statement
"Krishnas tu bhagavan svayam" (Lord Shri Krishna is the Original Personality of Godhead).
Text 24
indrari iti padyardham tv atra nanv eti, tu-shabdena vakyasya bhedanat, tac ca
tavataivakanksha-paripurteh. eka-vakyatve tu ca-shabda ekakarishyata. tatash ca indrari
ity atrarthat ta eva purvokta eva mridayanti ity ayati. shri-sutah.
indra-ari-the enemies of Indra; iti-thus; padya-of the verse; ardham-half; tu-but; atrahere; na-not; anveti-follows; tu-shabdena-by the word "tu"; vakyasya-of the statement;
bhedanat-because of difference; tat-therefore; ca-also; tavata-to that extent; eva-certainly;
akanksha-paripurteh-because all His desires are automatically fulfilled; eka-vakyatve-as one
statement; tu-the word "tu"; ca-shabdena-and the word "ca"; ekakarishyate-become as if
one word; tatah-then; ca-also; indrari-the enemies of Indra; iti-thus; atra-here; arthatfrom the meaning; te-they; eva-certainly; mridayanti-crush; iti-thus; ayati-goes; shrisutah-Shri Suta Gosvami.
The word "indrari" begins the second half of this verse (1.3.28). Because the word "tu" here
divides the sentence, and because the Lord's desires are always fulfilled, the meaning of
this verse is affirmed. The word "tu" has the same meaning as the word "ca". The phrase
beginning with "indrari" is followed by the phrase beginning “mridayanti". This verse is
spoken by Shri Suta Gosvami.
Anuccheda 29
Text 1
tad evam shri-krishno bhagavan, purushas tu sarvantaryamitvat paramatmeti nirdharitam.
tat-therefore; evam-in this way; shri-krishnah-Shri Krishna; bhagavan-the Original
Personality of Godhead; purushah-the Purusha incarnations; tu-but; sarv-antaryamitvatbecause they are all-pervading; paramatma-are known as the Supersoul; nirdharitamconcluded.
In this way Shri Krishna is the Original Personality of Godhead (Bhagavan). Because He is
all-pervading, the Purusha-incarnation is known as the Paramatma (Supersoul).
Text 2
tatrashankyate, nanv idam ekam amsitva-pratipadakam vakyam amsatv-pratipadakabahuvakya-virodhe guna-vadah syat.
tatra-in this connection; ashankyate-it may be doubted; nanu-is it not so; idam-this; ekamone; amshitva-the source of all incarnations; pratipadakam-demonstrating; vakyamstatement; amshatva-as an expanded incarnation; bahu-many; vakya-statements; virodhecontradicting; guna-vadah-description; syat-is.
Someone may doubt: "You have presented a single quote to demonstrate that Krishna is
the original source of all incarnations of Godhead. This single quote, however, contradicts
many other quotes that describe Krishna as an expansion of the Personality of Godhead,
and not the source of all incarnations."
Text 3
atrocyate. tani kim shri-bhagavatiyani parakiyani va.
atra-in this connection; ucyate-it may be said; tani-them; kim-what?; shri-bhagavatiyanisupporting that Krishna is the original source of all incarnations; parakiyani-the opposite
view; va-or.
To this doubt I reply: Let us consider which scriptural verses support the view that Shri
Krishna is the original source of all incarnations, and which verses present a different
opinion.
Texts 4 and 5
adye janma-guhyadhyayo hy ayam sarva-bhagavad-avatara-vakyanam sutram sucakatvat
prathamika-paöhat tair uttaratra tasyaiva vivaranac ca tatra ca "ete camsa-kalah pumsah iti
paribhasha-sutram.
adye-in the First Canto of Shrimad-Bhagavatam; janma-guhya-adhyayah-the chapter
describing the mystery of the Lord's appearance in this material world (Chapter Three); hicertainly; ayam-this; sarva-of all; bhagavat-of the Personality of Godhead; avatara-of the
incarnations; vakyanam-of the description; sutra-concise explanation; sucakatvat-because
of delineating; prathama-first; eka-paöhat-from the first reading; taih-by them; uttaratralater; tasya-of that; eva-certainly; vivaranat-because of describing; ca-also; tatra-there;
ca-also; ete camsha-kalah pumsah iti-the verse beginning "ete camsha-kalah pumsah";
paribhasha-sutram-explanatory aphorism.
This (third) chapter in the First Canto of Shrimad-Bhagavatam tells the secret of the Lord's
birth and gives a summary of all the descriptions of the Lord's incarnations. Because it
comes at the beginning of the book, and because it describes what will follow later on, its
"ete camsha-kalah pumsah" verse (1.3.28) is a is the paribhasha-sutra (definition of terms,
or system of abbreviations, placed in the beginning of book, which must be understood in
order to properly understand the remainder of the book), for the Shrimad-Bhagavatam.
Text 6
avatara-vakyeshu anyan purushamshatvena janiyat, krishnas tu svayam-bhagavattveneti
pratijna-karane granthartha-nirnayakatvat.
avatara-of the Lord's incarnations; vakyeshu-in the descriptions; anyan-others; purusha-of
the Purusha-incarnations; amshatvena-as a partial expansion; janiyat-should know;
krishnah-Krishna; tu-but; svayam-bhagavattvena-as the Original form of the Personality of
Godhead; iti-thus; pratijna-karane-the first description of the truth to be demonstrated;
grantha-of the book; artha-the meaning; nirnayakatvat-because of conclusively
establishing.
Because in the opening statement of a book the truth (pratijna) the book intends to
establish is presented,
in these descriptions of the incarnations, one should know that Krishna is the original
Supreme Personality of Godhead, and the others are expansions of the purusha-incarnation.
Text 7
tad uktam, aniyame niyama-karini paribhasha iti.
tat-therefore; uktam-it is said; aniyame-in that which appears to be disorganized; niyamakarini-giving the key to the organization; paribhasha-is known as the paribhasha-sutra; itithus.
A paribhasha-sutra is defined in the following quote:
"A paribhasha-sutra explains the proper method for understanding a book. It gives the key
by which one may understand the actual purport of a series of apparently unrelated facts
and arguments."
Text 8
atha paribhasha ca sakrid eva paöhyate shastre, na tv abhyasena; yatha vipratishedhe
param karyam iti, tatash ca vakyanam koöir apy ekenaivamuna shasaniya bhaved iti nasya
gunanuvadatvam.
atha-now; paribhasha-the paribhasha-sutra; ca-and; sakrit-once; eva-certainly; paöhyate-is
read; shastre-in a book; na-not; tu-but; abhyasena-repeatedly; yatha-just as;
vipratishedhe-in the situation where two grammatical rules are mutually contradictory;
param-the second; karyam-should be done; iti-thus; tatah-from this; ca-also; vakyanam-of
statements; koöih-millions; api-even; ekena-by one; eva-certainly; amuna-by this;
shasaniya-governed; bhavet-may be; iti-thus; na-not; asya-of that; guna-of the qualities;
anuvadatvam-repetition.
The paribhasha-sutra is only stated once in a book, and it is not repeated. A single
paribhasha-sutra may govern the contents even of a very large book with millions of
statements or arguments. An example of this is the paribhasha-sutra “vipratishedhe param
karyam," which governs the entire text of Panini's Ashöadhyayi.
Text 9
praty utaitad viruddhayamananam etad anugunartham eva vaidushi, na ca paribhashikatvat
tac-chastra eva sa vyavaharo jneyo na sarvatreti gaunatvam ashankyam.
prati uta-on the contrary; etat-this; viruddhayamananam-of those statements which
contradict this; etat-this; anuguna-artham-non-conflicting meaning; eva-certainly;
vaidushi-knowledge; na-not; ca-also; paribhashikatvat-because of being a paribhashasutra; tat-that; shastre-in the book; eva-certainly; sah-that; vyavaharah-procedure;
jneyah-known; na-not; sarvatra-everywhere; iti-thus; gaunatvam-the condition of being a
secondary meaning; ashankyam-doubtful.
Someone may object: Many verses in the text of Shrimad-Bhagavatam contradict the
statement of your so-called paribhasha-sutra. If this verse contradicts the text of the book it
is supposed to explain, then the argument that it is the paribhasha-sutra for ShrimadBhagavatam is certainly a very weak and doubtful argument.
Text 10
paramartha-vastu-paratvac ca shri-bhagavatasya tatrapy arthikatvac ca tasyah
paribhashayah.
parama-artha-vastu-paratvat-because of presenting the highest goal of life; ca-also; shribhagavatasya-of Shrimad-Bhagavatam; tatra api-nevetheless; arthikatvat-because of
attaining the state of the town-crier; ca-also; tasyah-of that; paribhashayah-paribhashasutra.
To this objection I reply: Shrimad-Bhagavatam describes the ultimate phase of the Absolute
Truth and the supreme goal of life. It is not a loose collection of nice stories for casual
reading. The weightiness of the subject matter of the Bhagavatam demands that it be
prefaced by a paribhasha-sutra to explain the subject matter to follow.
Text 11
kim ca pratijna-vakya-matrasya ca drishyate paratrapi nana-vakyantaopamardakatvam.
kim ca-furthermore; pratijna-vakya-matrasya-of the primary assertion; ca-also; drishyateis seen; paratra-in other scriptures; nana-various; vakya-statements; antara-within;
upamardakatvam-refuting.
The objector continues: In many Vedic literatures your assertion that Krishna is the Original
Personality of Godhead is emphatically refuted.
Text 12
yathakashasyanutpatti-shrutih prananam ca tac-chrutih sva-virodhini nanya shrutis ca;
"atmani vijnate sarvam idam vijnatam bhavati, idam sarvam yad ayam atma
ityadinopamardyate.
yatha-just as; akashasya-of the sky; anutpatti-not produced; shrutih-shruti-mantra;
prananam-of the life-breath; ca-also; tat-of that; shrutih-the shruti-mantra; sva-virodhinicontradicting this; na-not; anya-other; shrutih-shruti-mantras; ca-also; atmani-when the
Absolute Truth; vijnate-is understood; sarvam-everything; idam-this; vijnatam-understood;
bhavati-becomes; idam-this; sarvam-everything; yat-which; ayam-this; atma-Supreme
Self; iti-thus; adina-by these and other quotes; upamardyate-is refuted.
For example, the Chandogya Upanishad explains that the Abstract Brahman effulgence is
the actual feature of the Absolute Truth. This is confirmed in the statement
“Akashasyanutpattih" (The primeval Brahman effulgence is without an origin in time). The
Brihad-aranyaka Upanishad (4.5.6) explains: "atmani vijnate sarvam idam vijatam bhavati"
(When the Supreme Self is understood, then everything becomes known). The Brihadaranyaka Upanishad further says (2.4.5): "idam sarvam yad ayam atma" (Everything that
exists is nothing but the Suprme Self.) In this way the most authoritative statements of the
Shruti describe the Absolute Truth as the Abstrct Brahman effulgence, and refute your idea
that the Absolute Truth is the Personality Krishna.
Text 13
ata eva shri-svami-prabhritibhir apy etad eva vakyam tat-tad-virodha-nirasaya bhuyo
bhuya eva darshitam.
atah eva-for this very reason; shri-svami-prabhritibhih-by the actual Vedic authorities, who
accept Shridhara Svami as their leader; api-even; etat-this; eva-certainly; vakyamstatement; tat-tat-these; virodha-contradictions; nirasaya-for rejection; bhuyah bhuyahrepeatedly; eva-certainly; darshitam-explained.
The actual Vedic authorities, who accept Shridhara Svami as their leader, repeatedly refute
these arguments.
Text 14
tad evam shri-bhagavata-mate siddhe ca tasya vakyasya balavattamatve shri-bhagavatasya
sarva-shastropamardakatvena prathame sandarbhe pratipannatvat, asminn eva
pratipatsyamanatvac ca parakiyanam apy etad anugunyam eva vidvajjana-drishöam-yatha
rajnah shasanam tathaiva hi tad-anucaranam apiti.
tat-therefore; evam-in this way; shri-bhagavata-of Shrimad-Bhagavatam; mate-in the
opinion; siddhe-perfect; ca-also; tasya-of this; vakyasya-statement; balavt-tama-tve-in the
position of being the most authoritative evidence; shri-bhagavatasya-of ShrimadBhagavatam; sarva-shastra-upamardakatvena-by the condition of being the most
authoritative of all the Vedic literatures; prathame sandarbhe-in the first Sandarbha
(Tattva-sandarbha); pratipannatvat-because of being established; asmin-in this; evacertainly; pratipatsyamanatvat-because of being about to be known; ca-and; parakiyanamof others; api-even; etat-this; anugunyam-non-contadictory nature; eva-certainly; vidvatjana-by learned scholars; drishöam-seen; yatha-just as; rajnah-of the king; shasanam-the
order; tatha-in the same way; eva-certainly; hi-indeed; tat-his; anucaranam-of the
followers; api-also; iti-thus.
Because in the first (Tattva) sandarbha the truths that the opinion of Shrimad-Bhagavatam
is perfect, and the statements of the Shrimad-Bhagavatam are conclusive and eclipse any
scripture that contradicts them, is proven, and because in this book the same truths will
again be proven, therefore the wise see that other scriptures all follow ShrimadBhagavatam, just as courtiers follow their king's orders.
Text 15
tatra shri-bhagavatiyani vakyani tad-anugatarthataya darshyante. tatramshenavatirnasya iti
amshesa shri-baladevena sahety arthah. kalabhyam nitaram hareh iti hareh kala prithvi,
abhyam shri-rama-krishnabhyam iti.
tatra-there; shri-bhagavatiyani-of Shrimad-Bhagavatam; vakyani-statements; tat-this;
anugata-following; arthataya-the meaning; darshyante-are explained; tatra-there;
amshena-with a plenary portion; avatirnasya-descended; iti-thus; amshena-with a plenary
portion; shri-baladevena-with Lord Baladeva; saha-accompanied; iti-thus; arthah-the
meaning; kala-of Hari; iti-thus; hareh-of Hari; kala-part; prithvi-the earth; abhyam-by the
two of them; shri-rama-krishnabhyam-by Krishna and Balarama; iti-thus.
Now let us consider whether the verses of Shrimad-Bhagavatam contradict the statement of
the paribhasha-sutra ("krishnas tu bhagavan svayam"). The statement
“tatramshenavatirnasya" (Shrimad-Bhagavatam 10.1.2) may be presented as a statement
contradicting the assertion of our paribhasha-sutra, and someone may claim that these
words mean “The Supreme Godhead appeared in this material world by expanding Himself
as Shri Krishna". Actually, however, this is not the proper interpretation of these words. The
word “amshena" should be understood to mean "with His plenary portion, Lord Baladeva",
and the entire statement should be interpreted: "The Supreme Personality of Godhead, Lord
Krishna, appeared in this material world accompanied by His plenary portion, Lord
Baladeva."
The statement "kalabhyam nitaram hareh" (Shrimad-Bhagavatam 10.20.48) may also be
presented as a statement contradicting our paribhasha-sutra, and someone may claim that
these words mean "The Suprme Godhead appeared in the forms of His two expansions,
Krishna and Balarama." Actually, however, this is not the proper interpretation of these
words. "Kalabhyam" (by the two plenary portions) is not actually one word, but the two
words "kala" and "abhyam", •
joined by sandhi. The phrase "hareh kala" means the earth planet, which is one of Lord
Hari's many potencies, and “abhyam" means "by Krishna and Balarama". The actual
meaning of this statement is: "The earth planet appeared very beautiful because of the
presence of Krishna and Balarama."
Text 16
dishöyamba te kukshi-gatah parah puman
amshena sakshad bhagavan bhavaya nah
ity atra yo matsyadi-rupena "amshena" eva purvam "nah" asmakam bhavaya abhut; he
amba sa tu sakshat svayam eva kukshi-gatah astiti.
dishöysh-by fortune; amba-O mother; te-your; kukshi-gatah-in the womb; parah-the
Supreme; puman-Personality of Godhead; amshena-with all His energies, His parts and
parcels; sakshat-directly; bhagavan-the Supreme Personality of Godhead; bhavaya-for the
auspiciousness; nah-of all of us; iti-thus; atra-in this verse; yah-who; matsya-adi-rupena-in
the form of Lord Matsya, and the Lord's other plenary portions; eva-certainly; purvamformerly; nah-asmakam-the word "nah" means "of all of us"; bhavaya-for the
auspiciousness; abhut-appeared; he amba-O mother; sah-He; tu-indeed; sakshat svayamthe word "sakshat" means "personally"; eva-certainly; kukshi-gatah-in the womb; asti-is;
iti-thus.
Someone may claim that the verse "dishöyamba te kukshi-gatah parah puman amshena
sakshad bhagavan bhavaya nah" from Shrimad-Bhagavatam (10.2.41) contradicts the view
presented in our paribhasha-sutra ("krishnas tu bhagavan svayam"). Such a person may
interpret this verse from Shrimad-Bhagavatam to mean "O mother Devaki, for your good
fortune and ours, the Supreme Personality of Godhead Himself has expanded into His
plenary portion known as Krishna. In His Krishna-expansion, He is now within your womb."
This is not the proper way to understand the meaning of this verse. The word "amshena"
means "by His appearance as Lord Matsya and other incarnations", and the second line of
the verse should be understood in the past tense. In this way one will be able to perceive
the actual meaning of the verse: "O mother Devaki, the Supreme Personality of Godhead
formerly appeared as Lord Matsya and His many other incarnations just for our goodfortune. He has now appeared within your womb, in His original form of Lord Krishna."
Text 17
tato jagan-mangalam acyutamsham iti tu saptamy anya-padartho bahuvrihih; tasminn
amshiny avatarati tesham amshanam apy atra praveshasya vyakhyasyamanatvat.
tatah-thereafter; jagat-mangalam-auspiciousness for all living entities in all the universes of
the creation; acyuta-amsham-the Supreme Personality of Godhead, who is never bereft of
the six opulence, all of which are prsent in His plenary expansions; iti-thus; tu-but;
saptami-in the locative case; anya-pada-arthah bahuvrihi-an anyapadartha-bahuvrihisamasa; tasmin-in whom; amshini-the source of all incarnations; avatarati-descends;
tesham-of them; amshanam-of His vishnu-tattva expansions; api-also; atra-there;
praveshasya-of the entrance; vyakhyasyamanatvat-because of intending to describe.
Someone may claim that the statement of our paribhasha-sutra is contradicted by the
following verse from Shrimad-Bhagavatam (10.2.18): "tato jagan-mangalam
acyutamsham". Such a critic may interpret this statement: "Thereafter, the Supreme
Personality of Godhead, who is auspicious for the entire universe, expanded Himself as His
plenary portion Krishna, and appeared in this material world."
The word "acyutamsham" in this verse is actually an anyapadartha-bahuvrihi-samasa, and it
means "He in whom all the incarnations of Godhead are present." The actual meaning of
these words of Shrimad-Bhagavatam is: "Thereafter, the Original Personality of Godhead,
Lord Krishna, from whom the various forms of the Personality of Godhead have expanded,
and who is auspicious for the entire universe, appeared in this material world, accompanied
by all His plenary expansions."
Text 18
purnatvenaiva tatra "sarvatmakam atma-bhutam ity uktam.
purnatvena-as the Original Personality of Godhead; tatra-in that verse; sarva-atmakam-the
Supreme Soul of everyone; atma-bhutam-the cause of all causes; iti-thus; uktam-said.
That Lord Krishna is the Original Personality of Godhead is confirmed in the third line of this
verse (Shrimad-Bhagavatam 10.2.18): "sarvatmakam atma-bhutam (Lord Krishna is the
Original Personality of Godhead, the cause of all causes, and the origin of the all-pervading
Supersoul)."
Text 19
tatha natividvajjana-vakye
etau bhagavatah sakshad
dharer narayanasya hi
avatirnav ihamshena
vasudevasya veshmani
ity atrapi sarasvati-preritataya "amshena" sarvamshena sahaivety arthah.
tatha-in the same way; na-not; ati-very; vidvat-jana-of intelligent persons; vakye-in the
statement; etau-the two of them; bhagavatah-of the Personality of Godhead; sakshatdirectly; hareh-of Lord Hari; narayanasya-of Lord Narayana; hi-certainly; avatirnaudescended; iha-here in this material world; amshena-with all the plenary expansions;
vasudevasya-of King Vasudeva; veshmani-in the home; iti-thus; atra-here; api-also;
sarasvati-by the goddess of learning and eloquence; preritataya-by the inspiration;
amshena-by the plenary portion; sarva-amshena-with all the plenary portions; sahaaccompanied; eva-certainly; iti-thus; arthah-the meaning.
An unintelligent critic may try to refute the statement of our paribhasha-sutra by pushing
forward this verse from Shrimad-Bhagavatam (10.43.23):
etau bhagavatah sakshad
dharer narayanasya hi
avatirnav ihamshena
vasudevasya veshmani.
and he may interpret this verse to mean: "Krishna and Balarama, who are both plenary
expansions of the Original Personality of Godhead, Lord Narayana, have descended to this
material world, appearing in the home of King Vasudeva."
In this verse the word "amshena" does not mean "as an expansion of Lord Narayana", but
rather it means “accompanied by all His plenary portions. In this way the actual meaning of
the verse is established: "The Original Personality of Godhead, Krishna and Balarama, have
descended to this material world accompanied by all Their plenary expansions. They have
appeared in the home of King Vasudeva."
Text 20
evam eva
tav imau vai bhagavato
harer amsav ihagatau
bhara-vyayaya ca bhuvah
krishnau yadu-kurudvahau.
ity tra agatau iti kartari nishöha, krishnau iti karmani dvitiya, tatash ca bhagavatah
nanavatara-bijasya hareh purushasya tav imau nara-narayanakhhyau amshau kartri-bhutau
krishnau krishnarjunau karma-bhutav agatavantau tayoh pravishöavantav ity arthah.
krishnau kidrishau? bhuvo bharasya vyayaya cakarad bhakat-sukhada-nana-lilantaraya ca
yadu-kurudvahau yadu-kuru-vamshayor avatirnav ity arthah. arjune tu naraveshah krishno
narayanah svayam ity agama-vakyam tu shrimad-arjune nara-praveshopekshaya. yas tu
svayam ananya-siddho narayanah. narayanas tvam na hi sarva-dehinam ity adau darshitah.
evam-in this way; eva-certainly; tau-both; imau-these; vai-certainly; bhagavatah-of the
Supreme Personality of Godhead; hareh-of Hari; amshau-part and parcel expansion; ihahere (in this universal); agatau-has appeared; bhara-vyayaya-for mitigation of the burden;
ca-and; bhuvah-of the world; krishnau-the two Krishnas (Krishna and Arjuna); yadu-kuruudvahau-who are the best of the Yadu and Kuru dynasties respectively; iti-thus; atra-in this
verse; agatau-the word "agatau"; iti-thus; kartari-performer of the activity; nishöha-the
past participle; krishnau-the word "krishnau"; iti-thus; karmani-the receiver of the activity;
dvitiya-in the accusative case; tatah-therefore; ca-also; bhagavatah-the word
"bhagavatah"; nana-of various; avatara-incarnations; bijasya-of the origin; hareh-of the
word "hareh"; purushasya-of the purusha-incarnation; tau imau-the words "tau imau";
nara-narayana-akhyau-named Nara-Narayana Rishis; amshau-plenary expansions; kartribhutau-performers of the activity; krishnau-the word "krishnau"; krishna-arjunau-Krishna
and Arjuna; karma-bhutau-receiving the action; agatavantau-appeared; tayoh-of the two;
pravishöavantau-entered; iti-thus; arthah-the meaning; krishnau-the two Krishnas;
kidrishau-what were they like?; bhuvah bharasya vyayaya-in order to mitigate the burden
of the world; ca-karat-from the word "ca" (also); bhakta-the devotees; sukhada-delighting;
nana-lila-antaraya-for performing various pastimes; ca-also; yadu-kuru-udvahau-the word
"yadu-kurudvahau"; yadu-kuru-vamshayoh-in the Yadu and Kuru dynasties; avatirnauappeared; iti-thus; arthah-the meaning; arjune-in Arjuna; tu-indeed; nara-of Nara Rishi;
aveshah-entrance; krishnah-Krishna; narayanah-Lord Narayana; svayam-personally; itithus; agama-vakyam-the statement of the Vedic literatures; tu-also; shrimad-arjune-in
Arjuna; nara-of Nara Rishi; pravesha-the empowerment; upekshaya-in regard to; yah-who;
tu-but; svayam-directly; ananya-siddhah-perfect and supremely independent; narayanahLord Narayana; narayanah-Narayana; tvam-You; na-not; hi-indeed; sarva-dehinamresiding in all living entities; iti-thus; adau-in the beginning; darshitah-revealed.
Attempting to discredit the validity of our paribhasha-sutra, someone may quote the
following verse from Shrimad-Bhagavatam:
tav imau vai bhagavato
harer amsav ihagatau
bhara-vyayaya ca bhuvah
krishnau yadu-kurudvahau
Our critic may try to interpret this verse to mean: "Krishna and Arjuna are plenary
expansions of Nara and Narayana Rishis, and they have appeared in the Yadu and Kuru
dynasties just to remove the burden of the world."
That is not the proper way to interpret this verse. In this sentence, we may note that the
past-participle "agatau" is the subject of the sentence, in the nominative case. The word
“krishnau" is in the accusative case. The word “bhagavatah" means "The Supreme
Personality of Godhead, the origin of all incarnations of Godhead", and “hareh" means "of
the purusha-incarnation". The words "tau imau amshau" refer to Nara-Narayana Rishis, and
these words are in the nominative case. The word "krishnau", in the accusative case refers
to Krishna and Arjuna. The meaning of the sentence is "Nara and Narayana Rishis were
present within Krishna and Arjuna." In other words, Nara and Narayana Rishis accompanied
Krishna and Arjuna. This verse does not mean that Krishna and Arjuna are expansions of
Nara and Narayana Rishis. The remainder of the sentence describes Krishna and Arjuna.
Firstly, the verse says that Krishna and Arjuna descended to this world to relieve the burden
of the earth. The use of the word "ca" (also) suggests that They also appeared to grant
transcendental happiness to the devotees by performing various pastimes. We may also
note that the word "yadu-kurudvahau" means "who appeared in the Yadu and Kuru
dynasties".
Our interpretation of this verse from Shrimad-Bhagavatam therefore is: "Nara and Narayana
Rishis appeared within the bodies of Krishna and Arjuna, who took birth in the Yadu and
Kuru dynasties just to relieve the burden of the earth."
The following quote from the Agama-shastra explains that Krishna and Arjuna are not
expansions of Nara and Narayana Rishis:
arjune tu naraveshah
krishno narayanah svayam
"Arjuna is an empowered (shakty-avesha) incarnation of Nara Rishi and Lord Krishna is
directly the Supreme Personality of Godhead, Lord Narayana."
That Lord Krishna is the original Lord Narayana is confirmed in the prayers of Lord Brahma
(Shrimad-Bhagavatam 10.14.14):
narayanas tvam na hi sarva-dehinam
"O Krishna, are You not the original form of Lord Narayana, who resides in the hearts of all
living entities?"
Text 21
sa punah krishna ity arthantarapekshaya ca mantavyam, yayor eva samam viryam ity-adinyayat. tatha vishnu-dharme
yas tvam vetti sa mam vetti
yas tvam anu sa mam anu
abhedenatmano vedmi
tvam aham pandu-nandana iti.
sah-He; punah-again; krishnah-Krishna; iti-thus; artha-meaning; antara-another;
apekshaya-with reference; ca-also; mantavyam-may be considered; yayoh-of the two of
whom; eva-certainly; samam-equal; viryam-prowess; iti-adi-nyayat-from the verse
beginning; tatha-in the same way; vishnu-dharme-in the Vishnu-dharma Purana; yah-who;
tvam-you; vetti-understands; sah-he; mam-Me; vetti-understands; yah-who; tvam-follows;
sah-he; mam-Me; anu-follows; abhedena-without distinction; atmanah-of self; vedmi-I
understand; tvam-you; aham-I; pandu-nandana-O son of Pandu.
Our critic may then dispute our paribhasha-sutra by saying that because Krishna and Arjuna
are equals, Krishna cannot be the source of all incarnations. They say that friendship is a
relationship of equals and they quote these words spoken by Shri Krishna to Rukmini-devi
(Shrimad-Bhagavatam 10.60.15):
"Generally friendship or marriage is contracted between partners who are equal in stength,
birth, wealth, and activities, and not between those who are not equally possessing these
assets."*
Had Krishna not considered Arjuna His equal, they say, He would not have made friendship
with him.
This is confirmed in the following words spoken by Lord Krishna to Arjuna in the Vishnudharma Purana:
"O Arjuna, O son of Pandu, someone who is able to understand you, is automatically able to
understand Me also, and someone who becomes your follower, I consider to be My follower
also. O Arjuna, I do not consider that there is any difference between you and Me, for we
are equal in all respects."
Text 22
tam prati shri-bhagavad-vakyac carjunasyapi shri-krishna-sakhatvena narayana-sakhan
narat purnatvat tatra praveshah samucita eva.
tam prati-to him; shri-bhagavat-of the Supreme Personality of Godhead; vakyat-from these
words; ca-also; arjunasya; api-also; shri-krishna-with Shri Krishna; sakhatvena-by the
friendship; narayana-of Lord Narayana; sakhan-the friend; narat-from Nara Rishi;
purnatvat-because of the fullness; tatra-there; praveshah-entrance; samucitah-is known;
eva-certainly.
From these statements we may understand the deep friendship between Lord Krishna and
Arjuna. By this friendship we may understand that Arjuna is an empowered incarnation of
Nara Rishi, the great friend of Narayana Rishi. That is the real menaing of these words.
Text 23
kutracic camsadi-shabda-prayodah
naham prakashah sarvasya
yogamaya-samavritah
iti shri-gitopanishad-disha purnasyapi sadharana-janeshv asamyak prakashat tatpratitaveshamsha ivamsha iti jneyam.
kutracit-on some occasion; ca-also; amsha-partial expansion; adi-beginning with; shabda-of
the word; prayogah-usage; na-not; aham-I; prakashah-manifest; sarvasya-to everyone;
yogamaya-by yogamaya; samavritah-covered; iti-thus; shri-gita-upanishat-of the
Bhagavad-gita; disha-by the instruction; purnasya-of the complete; api-also; sadharanajaneshu-among the ordinary people; asamyak-incomplete; prakashat-because of
manifestation; tat-of them; pratita-believed; avesha-amshah-part; iva-just as; amshahpartial incarnation; iti-thus; jneyam-should be understood.
The reason some people maintain that Krishna is a partial expansion of the Original
Personality of Godhead, and not the Original Personality of Godhead Himself, is described by
the Lord in Bhagavad-gita (7.25):
"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal
creative potency (yogamaya), and so the deluded world knows Me not, who am unborn and
infallible."*
Shri Krishna only partially reveals Himself to the ordinary living entities. Because of this
partial revelation, ordinary people believe that Krishna is merely an expansion of the
Original Godhead.
Text 24
narayana-samo gunaih ity atrapi narayanah paravyomadhipa eva, gunaih samah yasyety
eva shri-gargabhiprayah.
narayana-Narayana; samah-equal; gunaih-with qualities; iti-thus; atra api-nevertheless;
narayanah-Narayana; paravyoma-adhipah-the monarch of Vaikunöhaloka; eva-certainly;
gunaih-with qualities; samah-equal; yasya-of whom; iti-thus; eva-certainly; shri-garga-of
Gargacarya; abhiprayah-intention.
The critic of our paribhasha-sutra may push forward the following statement of Gargacarya
(Shrimad-Bhagavatam 10.8.19):
narayana-samo gunaih
Our critic will interpret these words to mean: "Krishna possesses wonderful exalted
qualities, just as Lord Narayana does." Because Gargacarya compared Krishna to Narayana,
our critic will have it that Krishna must be an expansion of Narayana. Actually, however,
these words mean: "Narayana, the ruler of Vaikunöhaloka, possesses transcendental
qualities almost equal to the most exalted qualities present in Lord Krishna." Gargacarya's
intention in speaking these words was to compare Narayana to Krishna, not to say that
Krishna is so wonderful that He possesses great qualities, just as Lord Narayana does.
Text 25
tad evam maha-kalapurakhyane 'pi pratijna-vakyam idam adhikuryat.
tat-therefore; evam-in this way; maha-kala-pura-of Krishna and Arjuna's visit to the Kalapurusha; akhyane-in the account; pratijna-vakyam-our beginning statement; idam-this;
adhikuryat-is substantiated.
Our beginning statement (that Shri Krishna is the Original Personality of Godhead) is also
confirmed in the account of Krishna in the Eighty-ninth Chapter of the Tenth Canto of
Shrimad-Bhagavatam.
Text 26
kim ca shastram hi shasanatmakam shasanam copadeshah. sa ca dvidha-sakshat,
arthanataradvara ca.
kim ca-furthermore; shastram-scripture; hi-certainly; shasana-orders; atmakam-consisting
of; shasana-orders; ca-and; upadeshah-instructions; sah-this; ca-also; dvidha-or two kinds;
sakshat-direct; artha-antara-dvara-indirect, with an obscure or allegorical meaning; ca-and.
The statements of scripture may be accepted in two ways: 1. by accepting the direct or
literal meaning, and 2. by accepting an indirect, obscure or allegorical meaning.
Text 27
sakshad upadeshas tu shrutih iti paribhashyate.
sakshat-directly; upadeshah-instruction; tu-and; shrutih-shruti-shastra; iti-thus;
pribhashyate-spoken in the rules for interpretation.
Among the rules for interpreting the scriptures we find the statement:
sakshad upadeshas tu shrutih
"The instructions of the Shruti-shastra should be accepted literally, without fanciful or
allegorical interpretations.'"
Text 28
sakshattvam catra nirapekshatvam ucyate. tad uktam nirapeksha-rava shrutih iti.
sakshattvam-literalness; ca-also; atra-in this connection; nirapekshatvam-independence;
ucyate-is described; tat-therefore; uktam-it is said; nirapeksha-rava-independent; shrutihthe Shruti-shastra; iti-thus.
The statements of the Shruti-shastra are always correct and do not need to be
substantiated by any external authority. Because the scriptures are thus the supreme
authority, they should be taken literally, without imaginative interpretation. Therefore it is
said:
nirapeksha-rava shrutih
"The statements of the Shruti-shastra are the supreme independent authority)."
Text 29
tatha ca sati "shruti-linga-vakya-prakarana-sthana-samakhyanam samavaye paradaurbalyam artha-viprakarshat" ity uktanusarena caramasya purvapekshaya dura-pratityarthatve krishnas tu bhagavan svayam iti shri-shaunakam prati shri-sutasya sakshadupadeshenetihasastha-tad-viparita-linga-dvaropedesho badhyeta, na ca me kalav avatirnau
iti maha-kala-puradhipa eva shri-krishnam sakshad evopadishöavan iti vacyam.
tatha-furthermore; ca-also; sati-being; shruti-the Shruti-shastra; linga-vakya-prakaranasthana-the stages of logical argument; samakhyanam-the Smriti-shastra; samavaye-in the
group; para-following; daurbalyam-weakness of authority; artha-from the actual truth;
viprakarshat-because of distance; iti-thus; ukte-spoken; anusarena-in conformance;
caramasya-of the last; purva-the previous statements; apekshaya-in regard to; dura-great;
pratiti-confidence; arthatve-in the matter of correctness of meaning; krishnah tu bhagavan
svayam-the assertion in Bhagavatam 1.3.28 that Shri Krishna is the Original Personality of
Godhead; iti-thus; shri-shaunakam-Shaunaka Rishi; prati-to; shri-sutasya-of Suta Gosvami;
sakshat-direct; upadeshena-by instruction; itihasa-stha-in the Puranas; tat-that; viparitacontradicting; linga-dvara-by various evidences; upadeshah-instruction; badhyeta-is to be
rejected; na-not; ca-and; me-My; kalau-plenary portions; avatirnau-descended; iti-thus;
maha-kala-pura-adhipah-the Bhuma-purusha; eva-certainly; shri-krishnam-to Shri Krishna;
sakshat-directly; eva-certainly; upadishöavan-instructed; iti-thus; vacyam-statement.
The Mimamsa-darshanam (3.3.14) explains: “Scriptural instructions are more authoritative
than the logical arguments known as linga, vakya, prakarana, and sthana, and these logical
arguments are more authoritative than conclusions drawn from historical accounts." The
statement of our paribhasha-sutra (krishnas tu bhagavan svayam) that Krishna is the
original form of the Supreme Personality of Godhead appears to contradict the Bhumapurusha's assertion (in the Bhagavatam, Tenth Canto, Chapter Eighty-nine): "O Krishna and
Arjuna, you are both My plenary expansions". The first statement is in the context of a
philosophical discussion, and the second in the context of an historical narration. For this
reason, according to the description given in the Mimamsa-darshanam, the former
statement is more authoritative than the second.
Text 30
shri-krishnasya sarvajnavyabhicarena vaktri-shrotri-bhava-purvaka-sangamaprastavena
dvijatmaja me yuvayor didrikshuna iti karyantara-tatparya-darshanena ca tasyaitan mahapuranasya ca tattvopadeshöri-shri-sutadivat-tad-upadeshe tatparyabhavat
vakshyamanarthantara eva naikatyena pada-sambandhac ca.
shri-krishnasya-of Shri Krishna; sarvajna-avyabhicarena-because of omniscence; vaktri-of
the speaker; shrotri-of the hearer; purvaka-at the beginning; sangama-of their association;
aprastavena-without respectful prayers; dvija-of the brahmana; atmajah-the sons; me-by
Me; yuvayoh-of the two of you; didrikshuna-with a desire to see; iti-thus; karya-activity;
antara-opposite; tatparya-meaning; darshanena-by the revelation; ca-also; tasya-of that;
etat-this; maha-puranasya-of the Shrimad-Bhagavatam; ca-also; tattva-of the truth;
upadeshöri-teacher; shri-suta-Shri Suta Gosvami; adi-beginning with; vat-possessing; tatthat; upadeshe-in the instruction; tatparya-explanation; abhavat-because of the lack;
vakshyamana-about to be spoken; artha-meaning; antarah-contrary; eva-certainly;
naikatyena-nearby; pada-of words; sambandhat-because of contact; ca-also.
These words of the Bhuma-purusha are not to be taken very seriously for the following
reasons: 1. Shri Krishna, who is omniscient, did not begin His conversation with the Bhumapurusha by offering respectful prayers, as is customary when one approaches a spiritual
superior to receive instruction from him, 2. The Bhuma-purusha's statement is contradicted
by His activity of stealing the brahmana's sons just to get the audience of Shri Krishna (The
Bhuma-purusha said: "I have taken away the brahmana's sons because I am so eager to
see You.") 3. The statement of Suta Gosvami in the beginning of Shrimad-Bhagavatam and
the instructions of many other exalted speakers in the Bhagavatam clearly contradict the
statement of the Bhuma-purusha, and 4. In this chapter of Bhagavatam, the Bhumapurusha's assertion is followed by other statements that contradict it.
Text 31
kim ca bhavatu va tushyatu iti nyayena shri-krishnasya tam apekshyapurnatvam, tathapi
sarvesham apy avataranam nityam eva sva-sthatvena darshayishyamanatvat, keshancin
mate tu svayam-purushatve 'pi svatantra-sthititvat yuvam nara-narayanav rishi dharmam
acaratam iti tvarayetam anti me iti ca tat-tad-arthatve virudhyate.
kim ca-furthermore; bhavatu-it may be; va-or; tushyatu-as you please; iti-thus; nyayenaby the example; shri-krishnasya-of Shri Krishna; tam-that; apekshya-in reference to;
apurnatvam-completeness; tatha api-nevertheless; sarvesham-of all; api-even;
avataranam-incarnations; nityam-eternally; eva-certainly; sva-sthatvena-by His own
position; darshayishyamanatvat-because of being about to reveal; keshancit-of some
philosophers; mate-in the opinion; tu-but; svayam-purushatve-directly the purushaincarnation; api-although; svatantra-independent; sthititvat-because of the status; yuvamyou two; nara-narayanau rishi-Nara-Narayana Rishis; dharmam-pious activities; acaratamperformed; iti-thus; tvaraya-with speed; etam-this; anti-near; me-Me; iti-thus; ca-also;
tat-tat-various; arthatve-in the matter of interpretations; virudhyate-is refuted.
Even though Shri Krishna is the Original Personality of Godhead, He indulgently accepts the
Bhuma-purusha's indentification of Him as an incarnation of Narayana Rishi, Shri Krishna
will soon reveal that He is actually the Original Godhead, the origin and resting place of the
innumerable incarnations of Godhead. The followers of Shripada Ramanujacarya accept that
the Original Personality of Godhead is Narayana, and Shri Krishna is an incarnation of the
purusha-avatara Karanarnavashayi Vishnu. They quote the verse "yuvam nara-narayanav
rishi dharmam acaratam" (My dear Krishna and Arjuna, You are both incarnations of NaraNarayana Rishis, who formerly performed exemplary activities for spiritual progress) and
the verse "tvarayetam anti me" (O Krishna and Arjuna, please quickly come to Me) to
support their views, although the actual meaning of the Vedic literatures refutes their
conclusion.
Text 32
astu tavad asmakam anya-varta, na ca kutrapi maha-kalo 'yam amshena tat-tadrupenavatirna ity upakhyayate va. tatash caprasiddha-kalpana prasajjate.
astu-let their be; tavat-to that extent; asmakam-of us; anya-another; varta-interpretation;
na-not; ca-also; kutrapi-somewhere; maha-kalah-the Bhuma-purusha; ayam-this;
amshena-by a plenary portion; tat-tat-rupena-with various related; va-or; tatah-from this;
ca-also; aprasiddha-imperfect; kalpana-concept; prasajjate-clings.
The followers of Ramanaujacarya cling to their imperfect conclusion that Krishna and Arjuna
are incarnations of Nara-Narayana Rishi and the Bhuma-purusha, even though this view is
not supported in any other Vedic literature. Our conclusion is different from theirs.
Text 33
tatraiva ca tvarayetam anti me iti, yuvam nara-narayanav rishi dharmam acataratam ity
adesha-dvayasya paramparika-virodhah sphuöa eva.
tatra-there; eva-certainly; tvaraya-quickly; etam-this; anti-near; me-Me; iti-thus; yuvamyou two; nara-narayanau rishi-Nara-Narayana Rishis; dharmam-spiritual activities;
acaratam-performed; iti-thus; adesha-instructions; dvayasya-of the pair; paramparika-in
the teachings of the bona-fide spiritual masters; virodhah-contradiction; sphuöah-clearly
manifest; eva-certainly.
These two statements of the Bhuma-purusha ("My dear Krishna and Arjuna, You are both
incarnations of Nara-Narayana Rishis, who formerly performed exemplary activities for
spiritual progress," and "O Krishna and Arjuna, You must quickly come to Me") clearly
contradict the description of Krishna found in the Vedic literatures and the writings of the
great spiritual masters.
Text 34
kim ca, yadi tasya tav amshav abhavishyatam, tarhi karatala-manivat sada sarvam eva
pashyann asau tav api durato 'pi pashyann evabhavishyat. tac ca yuvayor didrikshuna iti
tad-vakyena vyabhicaritam. yadi svayam eva shri-krishnas tat-tad-rupav atmanau
darshayati, tadaiv tena tau drishyeyatam ity ahitam ca, tatha ca sati drishyatabhavad
amshatvam nopapadyate. tasmad apy adhika-shaktitvena, praty uta purnatvam
evopapadyate.
kim ca-furthermore; yadi-if; tasya-of Him; tau amshau-the two expansions;
abhavishyatam-had been; tarhi-then; kara-tala-in the palm of the hand; mani-a jewel; vatjust like; sada-always; sarvam-completely; eva-certainly; pashyan-seeing; asau-He; tauThem; api-also; duratah-from a great distance; api-even; pashyan-seeing; eva-certainly;
abhavishyat-would have been; tat-therefore; ca-also; yuvayoh-of the two of You;
didrikshuna-with a desire to see; iti-thus; tat-vakyena-by this speech of the Bhumapurusha; vyabhicaritam-refuted; yadi-if; svayam-personally; eva-certainly; shri-krishnahShri Krishna; tat-tat-rupau-in these two forms; atmanau-His own; darshayati-reveals; tadathen; tena-by that; tau-the two forms; drishyeyatam-may become visible; iti-thus; anitambrought; ca-also; tatha-in the same way; ca-also; sati-being so; drishyata-visibility;
abhavat-because of the non-existence; amshatvam-the state of being a plenary portion; nanot; upapadyate-impossible; tasmat-therefore; api-also; adhika-shaktitvana-because of
possessing inconveivable potencies; prati uta-furthermore; purnatvam-the state of being
the Original Personality of Godhead; eva-certainly; upapadyate-is confirmed.
If Krishna and Arjuna had been plenary expansions of Nara Narayana Rishis, who were
expanded from the Bhuma-purusha, then Krishna and Arjuna would not have been so
difficult for the Bhuma-purusha to see. Krishna and Arjuna would have been then very easy
for the Bhuma-purusha to see, just as one may very easily see a jewel held in one's own
hand. If Krishna and Arjuna had been expansions of the Nara-Narayana Rishis and
ultimately the Bhuma-purusha Himself, the Bhuma-purusha would have easily been able to
see His own expansions, even if They were performing pastimes far away on the earth
planet. Actually, however, the Bhuma-purusha was completely unable to see Krishna and
Arjuna, and had to devise an elaborate stratagem to see them. This is confirmed in the
Bhuma-purusha's own words "yuvayor didrikshuna" (I have done all this, simply because I
desired to see You). Only if Krishna revealed Himself would the Bhuma-purusha have been
able to see Krishna and Arjuna. Because it was so difficult for the Bhuma-purusha to see
Krishna, it must be concluded that Krishna is clearly not an expansion of Narayana Rishi,
and ultimately the Bhuma-purusha. Actually Krishna is the Original Personality of Godhead,
full of all transcendental potencies. This fact is confirmed in the narration of this pastime
found in the verses of Shrimad-Bhagavatam.
Text 35
evam api yat tv arjunasya taj-jyotih-prataditakshatvam tad-darshana-jata-sadhvasam ca
jatam, tatra svayam eva bhagavata tat-tal-lila-rasaupayika-matra-shakteh prakashanad
anyasyah sthitaya api kunöhanan na viruddham.
evam-in the same way; api-also; yat-because; tu-also; arjunasya-of Arjuna; tat-of the
Bhuma-purusha; jyotih-effulgence; pratadita-afflicted; akshatvam-the condition of the
eyes; tat-of that; darshana-from seeing; jata-produced; sadhvasam-fear; ca-also; jatamborn; tatra-there; svayam-directly; eva-certainly; bhagavata-by the Original Personality of
Godhead; tat-tat-various; lila-of transcendental pastimes; aupayika-remedies; matra-only;
shakteh-because of the potency; prakashanat-from the manifestation; anyasyah-of
another; sthitayah-situated; api-even; kunöhanat-because of being weaker; na-not;
viruddham-contradicted.
When Krishna and Arjuna had pierced the coverings of the material universe, Arjuna
became greatly afraid, and his eyes became full of pain when he saw the glaring spiritual
effulgence emanating from the body of the Bhuma-purusha. At this time Arjuna's distress
became immediately relieved by the pastime-potency of Shri Krishna, the Original
Personality of Godhead. Krishna's pastime-potency is here shown to be more powerful than
the personal effulgence of the Bhuma-purusha. Because Krishna's potency is thus greater
than that of the Bhuma-purusha, it must be concluded that Krishna is not an expansion of
Narayana Rishi, who is Himself an expansion of the Bhuma-purusha. If Krishna were
expanded from the Bhuma-purusha, Krishna's potency would be less powerful than His.
Text 36
drishyate ca svasyapi kvacid yuddha prakritad api parabhavadikam.
drishyate-is seen; ca-also; svasya-His; api-even; yuddhe-in battle; prakritat-from powerful
materialistic demons; api-even; parabhava-adikam-indefeatable.
Shri Krishna's supreme prowess may also be seen in His ability to repeatedly overpower
innumerable demons. He is always undefeated in fighting with them.
Text 37
yathatraiva tavat svayam eva vaikunöhad agatanam apy ashvanam
prakrita-tamasa bhrashöa-gatitvam.
yatha-just as; atra-here; eva-certainly; tavat-to that extent; svayam-directly; evacertainly; vaikunöhat-from Vaikunöhaloka; agatanam-arrived; api-although; ashvanam-of
the horses; prakrita-of the coverings of the material universe; tamasa-by the darkness;
bhrashöa-obstructed; gatitvam-the movement.
Another example of Shri Krishna's supreme prowess may be seen in this account of His visit
to the Bhuma-purusha. When Krishna and Arjuna approached the many-layered covering of
the material universe, the transcendental horses (who had originally descended into the
material world from Vaikunöhaloka) stopped drawing Their chariot, unable to proceed
because of the great darkness of the coverings of material universe. Krishna enabled the
horses to proceed, and revealed His great power by illuminating the path with His
sudarshana-cakra.
Text 38
tad evam eva shri-krishnasya tasmin bhakti-bhara-darshanenapy anyatha na mantavyam,
shri-rudradau shri-naradadau ca tatha darshanat. evam atra paratra va tadiya-lilayam tu
purva-paksho nasti, tasya svairacaranatvat.
tat-therefore; evam-in this way; eva-certainly; shri-krishnasya-of Shri Krishna; tasmin-for
the Bhuma-purusha; bhakti-devotion; bhara-great; darshanena-by displaying; api-even;
anyatha-otherwise; na-not; mantavyam-should be considered; shri-rudra-for Shiva; adauand others; narada-for Narada Rishi; adau-and others; ca-and; tatha-in the same way;
darshanat-by the observation; evam-in the same way; atra-here; paratra-and in other
circumstances; va-also; tadiya-in His; lilayam-pastimes; tu-also; purva-pakshah-the
argument of our opponent; na-not; asti-is substantiated; tasya-of Shri Krishna; svairaacaranatvat-because of the supremely independent pastimes.
The critic of our paribhasha-sutra may protest: Krishna approached the Bhuma-purusha
with great reverence and devotion. Certainly this shows that Krishna is a subordinate
expansion of the Bhuma-purusha, and not the Original Form of the Personality of Godhead.
To this objection I reply: In His earthly pastimes Shri Krishna played the role of a human
being and offered respects to Shiva, Narada and others. This polite decorum on Shri
Krishna's part does not disprove His actual status as the Original Personality of Godhead. In
this pastime, and other pastimes also, we may clearly observe that Shri Krishna is
supremely independent, and may do whatever He likes. Krishna's supreme independence in
these circumstances sufficiently refutes this objection offered by our critics.
Text 39
atas tadiya-tatparya-shabdotthav arthav evam eva drishyete. tatra tatparyottho yatha-asau
krishnah svayam bhagavan api yatha govardhana-makha-lilayam shri-gopa-ganavismapana-kautukaya kacin nijam divya-murtim pradarshayan taih samam
atmanaivatmanam namash cakre, tathaivarjuna-vismapana-kautukaya shri-maha-kalarupenaivatmana dvija-balakan harayitva pathi ca tam tam ca atkaram anubhavya mahakala-pure ca tam kam api nijam maha-kalakhyam divya-murtim darshayitva tena samam
tad-rupam atmanam namash cakre, tad-rupenaiva sarjunam atmanam tatha babhashe ca.
atah-from this; tadiya-His; tatparya-interpretation; shabda-explanation; utthau-two have
arisen; arthau-meanings; evam-in the same way; eva-certainly; drishyete-may be seen;
tatra-in this matter; tatparya-utthau-the two interpretations; yatha-as follows; asau-This;
krishnah-Krishna; svayam-personally; bhagavan-the Original Personality of Godhead; apialthough; yatha-just as; govardhana-makha-lilayam-in the pastime of offering Vedic rituals
for the satisfaction of Govardhana Hill; shri-gopa-gana-of the cowherd men; vismapanatricking; kautukaya-eagerness; kancim-a certain; nijam-His own; divya-transcendental;
murtim-form; pradarshayan-displaying; taih-with them; samam-together; atmana-with
Himself; eva-certainly; atmanam-to Himself; namah cakre-offered respectful obeisances;
tatha-in the same way; eva-certainly; arjuna-of Arjuna; vismapana-for the bewilderment;
kautukaya-eager; shri-maha-kala-rupena-with the form of the Bhuma-purusha; evacertainly; atmana-by Himself; dvija-of the brahmana; balakan-the infants; harayitvastealing; pathi-on the path; ca-also; tam tam camatkaram-great astonishment; anubhavyaexperiencing; maha-kala-pure-in the Bhuma-purusha's palace; ca-also; tam-that; kam apia certain; nijam-His own; maha-kala-akhyam-known as the Maha-kala-purusha; divyatranscendental; murtim-form; darshayitva-revealing; tena-by Him; samam-accompanied;
tat-that; ru/pena-by the form; atmanam-to Himself; namah cakre-offered respectful
obeisances; tat-rupena-by His transcendental form; eva-certainly; sa-arjunam-with Arjuna;
atmanam-Himself; tatha-in the same way; babhashe-spoke; ca-also.
It may appear that the statement of our paribhasha-sutra, and the statement of the
Bhuma-purusha contradict each other, but actually they do not. This may be seen from the
following explanation:
Even though Shri Krishna is the Original Personality of Godhead, in order to bewilder the
residents of Vrajabhumi during the worship of Govardhana Hill, He manifested an expansion
of His own transcendental form, and then, along with the residents of Vraja, offered
respectful obeisances to this expanded form of Himself. In this way, even though Krishna is
the Original Personality of Godhead, He offered respectful obeisances to His own expansion,
as a part of His transcendental pastimes.
In the same way, Lord Krishna desired to amaze and bewilder His friend Arjuna, and to do
this, in His expansion as the Bhuma-purusha, the Lord removed the brahmana's sons, took
Arjuna to the Bhuma-purusha's palace and, appearing full of awe and wonder, offered
respectful obeisances to His own expanded form of the Bhuma-purusha in the company of
Arjuna. Offering obeisances to His expansion, Lord Krishna addressed Him with great
respect.
Text 40
tad uktam. tasmai namo vraja-janaih saha cakra atmanatmane itivat. tatrapi vavanda
atmanam anantam acyutah iti.
tat-that; uktam-spoken; tasmai-to Him; namah-obeisances; vraja-janaih-by the residents
of Vrajabhumi; saha-accompanied; cakre-I offer; atmana-by the self; atmane-to the self;
itivat-in this way; tatra-there; api-also; vavande-offered respectful obeisances; atmanam-to
Himself; anantam-unlimited; acyutah-the infallible Personality of Godhead; iti-thus.
Offering obeisances to His expansion during the worship of Govardhana Hill, Shri Krishna
said (Shrimad-Bhagavatam 10.24.36):
"Accompanied by the residents of Vrajabhumi, I offer my respectful obeisances to Myself,
the Supreme Person."
In the same way the Lord offered His respects to His Bhuma-purusha expansion. This is
recorded in the following words of Shrimad-Bhagavatam (10.89.57):
"The infallible Personality of Godhead then offered His respectful obeisances to His own self
in the form of the unlimited Bhuma-purusha."
Text 41
ata eva shri-hari-vamshe tat-samipa-jyotir uddishya carjunam prati shri-krishnenaivoktam
mat-tejas tat sanatanam iti.
atah eva-therefore; shri-hari-vamshe-in the Hari-vamsha; tat-samipa-jyotih-to the
effulgence of the Bhuma-purusha; uddishya-in relation; ca-also; arjunam-Arjuna; prati-to;
shri-krishnena-by Shri Krishna; uktam-spoken; mat-My; tejah-splendor; tat-that;
sanatanam-eternal; iti-thus.
We may also note the following words spoken by Shri Krishna and recorded in the scripture
Hari-vamsha. When Krishna and Arjuna had penetrated the coverings of the material
universe, they saw the dazzling Brahman effulgence emanating from the spiritual body of
the Bhuma-purusha. At that time Krishna informed Arjuna (Vishnu-parva 114.9):
"That glaring effulgence is the eternal splendor of My own transcendental body."*
By identifying the Bhuma-purusha's effulgence as His own, Lord Krishna affirms that the
Bhuma-purusha is an expansion of Lord Krishna.
Text 42
atha shabdottho 'py artho yatha tatra shri-maha-kalam uddishya purushottamottamam iti
visheshanasyarthah-purusho jivas tasmad apy ttamas tad-antaryami tasmad apy uttamam
bhagavat-prabhava-rupa-maha-kala-shaktimayam tam iti.
atha-now; shabda-utthah-the word in this connection; api-although; arthah-meaning;
yatha-just as; tatra-there; shri-maha-kalam-the Bhuma-purusha; uddishya-referring to;
purusha-uttama-uttamam-the best of best persons; iti-thus; visheshanasya-of the adjectiv;
arthah-the meaning; purushah-the word "purushah" (-persons); jivah-individual living
entities; tasmat-than whom; api-even; uttamah-superior; tat-antaryami-the all-pervading
Supersoul; tasmat-than whom; api-even; uttamam-superior; bhagavat-of the Original
Personality of Godhead; prabhava-rupa-Prabhava expansion; maha-kala-shaktimayam-the
Bhuma-purusha, who is the controller of maha-kala-shakti potency; tam-Him; iti-thus.
Someone may protest: Krishna Himself addresses the Bhuma-purushas (ShrimadBhagavatam 10.89.54) as “purushottamottamam" (superior to the best of persons). This
clearly indicates that the Bhuma-purusha, and not Krishna, is the Original Form of the
Personality of Godhead.
To this objection I reply: In the word “purushottamottama" the word "purusha" refers to the
individual living entities. The word "uttama" means “superior". Therefore "purusha-uttama"
refers to the all-pervading Supersoul expansion of the Personality of Godhead. Superior
("uttama") to the Supersoul expansion is the Bhuma-purusha, who is the prabhava
expansion of the Original Personalty of Godhead. From this Bhuma-purusha the Supersoul is
manifest. For this reason the Bhuma-purusha is addressed as “purushottamottama". By
itself this word does not at all establish that the Bhuma-purusha is the Original Personality
of Godhead.
Text 43
atha shri-maha-kala-vakyasya
dvijatmaja me yuvayor didrikshuna
mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasuran
hatveha bhuyas tvarayetam anti me
atha-now; shri-maha-kala-of the Bhuma-purusha; vakyasya-of the statement; dvija-of the
brahmana; atmajah-the sons; dvija-atmajah-the sons of the brahmana; me-by Me;
yuvayoh-of both of you; didrikshuna-desiring the sight; maya-by Me; upanitah-brought;
bhuvi-in the abode; dharma-guptaye-for the protection of religious principles; kala-with all
potencies and expansions, or in the material world, which is one of Your potencies;
avatirnau-who descended; avaneh-of the world; bhara-asuran-the heavy load of demons;
hatva-having killed; iha-here in the spiritual world; bhuyah-again; tvarayetam-please
quickly bring bakc; anti-near; me-Me.
Now let us consider the statement of the Bhuma-purusha (Shrimad-Bhagavatam 10.89.58)
that some critics think opposes the premise of our paribhasha-sutra (krishnas tu bhagavan
svayam). The verse is:
dvijatmaja me yuvayor didrikshuna
mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasurann
hatveha bhuyas tvarayetam anti me
The proper interpretation of this verse is:
"I wanted to see both of You, and therefore I have brought the sons of the brahmana here.
Both of You have appeared in the material world to re-establish religious principles, and you
have appeared here with all your potencies and the incarnations who have expanded from
You. Please kill all the demons, and cause them to quickly return to the spiritual world."*
Text 44
ity asya vyakhya yuvayoh yuvam didrikshuna maya dvija-putra me mama bhuvi dhamni
upanita anita ity ekam vakyam.
iti-thus; asya-of the statement; vyakhya-the explanation; yuvayoh-the word "yuvayoh";
yuvam-means "of You two"; didrikshuna maya-by Me who was desiring to see; dvijaputrah-the Brahmana's sons; me-the word "me"; mama-means "My"; bhuvi-the word
"bhuvi"; dhamni-means “abode"; upanitah-the word "upanitah"; anitah-means "taken
away"; iti-thus; ekam-one; vakyam-statement.
An explanation of these words follows: In the Bhuma-purusha's first statement we may note
the following definitions of words: "yuvayoh" means "of You two", “didrikshuna maya"
means "by Me, who was desiring to see", "me" means "My", "bhuvi" means “abode", and
"upanitah" means "taken away".
Text 45
vakyantaram aha he dharma-guptaye kalavatirnau kala amshas tad-yuktav avatirnau,
madhya-pada-lopi-samasah. kim va kalayam amsha-lakshane mayika-prapance 'vatirnau va
pado 'sya vishva-bhutani iti shruteh. bhuyah punar api avashishöan avaneh asuran hatva
me mama anti samipaya samipam agamayitum yuvam tvarayetam atra prasthapya tan
mocayatam ity arthah tad-dhatanam mukti-prasiddheh maha-kala-pura-jyotir eva muktah
pravishanti.
vakya-statement; antaram-another; aha-said; he-O; dharma-guptaye-for the protector of
religion; kalavatirnau-the word "kalavatirnau"; kala-the word "kala"; amshah-means part
and parcels; tat-yuktau-along with them; avatirnau-descended; madhya-pada-lopisamasah-a compound where the middle word is understood; kim va-or; kalayam-the word
"kala" understood in the locative case; amsha-lakshane-as the expansion; mayika-
prapance-meaning "the material world"; avatirnau-descended; va-or; padah-step; asya-of
Him; vishva-bhutani-the material world; iti-thus; shruteh-from the Shruti-shastra; bhuyahthe word "bhuyah"; punah api-means "again"; avashishöan-remaining; avanah-of the
earth; asuran-demons; hatva-having killed; me-the word "me"; mama-means "My"; antithe word "anti"; samipaya-means "to the vicinity"; samipam-to the vicinity; agamayitumcausing to arrive; yuvam-You two; tvarayetam-please hasten; atra-in this context;
prasthapy-having established; tan-them; mocayatam-please liberate; iti-thus; arthah-the
meaning; tat-by the Lord; hatanam-of those who are killed; mukti-of liberation;
prasiddheh-celebrated; maha-kala-pura-of the Bhumi-purusha; jyotih-brahmajyoti
effulgence; eva-certainly; muktah-liberated; pravishanti-enter.
In the Bhuma-purusha's second statement, He addresses Krishna and Arjuna as
"kalavatirnau". In this compound word, the word "kala" means "expansions", and the
phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samasa",
and it means "O Supreme Lord, who has descended along with all Your vishnu-tattva
expansions". Because the material world is an expansion of the Supreme Lord's energy, the
word "kala" may also be interpreted to mean "in the material world". In this interpretation
the word "kalavatirnau" means "O Lord who has descended to this material world". That the
material world is as expansion of Lord Krishna's energy is confirmed in the Purusha-sukta
prayers: "pado 'sya vishva-bhutani" (The material world is one quarter part of the energy of
the Supreme Personality of Godhead). The word "bhuyah" means “again".
The last part of the Bhuma-purusha's statement is: "Please kill the demons who still remain
on the earth, and liberate them, bringing them quickly back to Me". This means that the
demons who are personally killed by the Personality of Godhead become liberated and enter
the Brahman effulgence emanating from the transcendental body of the Lord's Bhumapurusha expansion.
Text 46
brahma-tejomayam divyam
mahad yad drishöavan asi
aham sa bharata-shreshöha
mat-tejas tat sanatanam
prakritih sa mama para
vyaktavyakta sanatani
tam pravishya bhavantiha
mukta yogavid-uttamah.
iti shri-hari-vamshe 'rjunam prati shri-bhagavad-uktash ca.
brahma-tejah-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yatwhich; drishöavan asi-You have seen; aham-I am; sah-that; bharata-shreshöha-O best of
the descendents of Bharata; mat-My; tejas-splendor; tat-that; sanatanam-eternal;
prakritih-energy; sa-that; mama-My; para-superior; vyakta-manifested; avyakta-and
unmanifested; sanatani-eternal; tam-that; pravishya-entering; bhavanti-become; iha-here;
muktah-liberated; yogavid-uttamah-the best of yogis; iti-thus; shri-hari-vamshe-in the
Hari-vamsha; arjunam prati-to Arjuna; shri-bhagavat-of the Lord; uktah-spoken; ca-and.
This effulgence emanating from the transcendental body of the Personality of Godhead is
described to Arjuna by Lord Krishna in the Hari-vamsha (Vishnu-parva 114.9-10) in the
followingn words:
"My dear Arjuna, O best of the descendants of Maharaja Bharata, this splendid Brahman
effulgence that you have seen is the glowing light emanating from My transcendental form.
I am not different from that splendid effulgence, which is My eternal spiritual potency. This
potency of Mine is sometimes manifest and sometimes unmanifest. They who have
perfected the practice of ashöanga-yoga may enter this divine effulgence and attain one of
the five kinds of liberation."
Text 47
tvarayetam iti prarthanayam hetu nij-antasya lin-rupam anti ity avyayac caturthya luk,
caturthi ca edhobhyo vrajatitivat kriyarthopapadasya ca karmani sthaninah iti smaranat.
kaöam kritva prasthapayatitivad ubhayor ekanaiva karmananvayah prasiddha eva. tasmad
esha evarthah spashöam akashöo bhavati arthantare tu sambhavaty eka-padatve padacchedah kashöaya kalpyate.
tvarayetam-please hasten; iti-thus; prarthanayam-as a request; hetu-purpose; nij-antasyaof the causative; lin-rupam-in the potential mood; anti-the word "anti"; iti-thus; avyayat-as
an indeclineable; caturthya-with the dative; luk-case ending; caturthi-dative case; ca-and;
edhobhyah-for increasing; vrajati-goes; iti-thus; vat-like; kriya-action; artha-for the
purpose; upapadasya-of a prefix; ca-and; karmani-in action; sthaninah-in the place; itithus; smaranat-from the sutras of Panini; kaöam-glorification; kritva-having done;
prasthapayati-establishes; itivat-in this way; ubhayoh-of the two of them; ekena-by one;
eva-just as; karmana-by action; anvayah-series; prasiddhah-celebrated; eva-certainly;
artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state
of being one line of a verse; pada-chedah-division of the word; kashöaya-for difficulty;
kalpyate-is considered; tasmat-therefore; eshah-this; eva-certainly; arthah-interpretation;
spashöam-clearly; akashöah-without difficulty; bhavati-is.
In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and
the potential mood. The potential is used here to indicate a prayer or appeal. The word
"anti" is an indeclineable prefix with a dative sense, and it is used here to mean "for the
purpose of" in much the same way as the infinitive is used. It means here "for the purpose
of killing the demons, and granting liberation to them (tvarayetam)."
The Bhuma-purusha glorified Krishna and Arjuna, saying “You appear with Your
transcendental potencies and various incarnations and expansions (kalavatirnau). This
interpretation of the word "kalavatirnau" may be accepted if the word is understood as a
tritiya-tatpurusha-samasa. This interpretation is very logical and easy to accept. If one
wants to interpret "kalavatirnau" as two words in the nominative case, and interpret the two
words to mean “Krishna and Arjuna are My expansions", this interpretation will be difficult
for the learned reader to accept.
Text 48
tatha
purna-kamav api yuvam
nara-narayanav rishi
dharmam acaratam sthityai
rishabhau loka-sangraham
tatha-in the same way; purna-fulfilled; kamau-all desires; api-although; yuvam-the two of
you; nara-narayanau rishi-Nara-Narayana Rishis; dharmam-principles of religion; acaratampracticed; sthityai-for the well-being; rishabhau-the best of persons; loka-of living entities;
sangraham-of the multitude.
Someone may quote the following verse (Shrimad-Bhagavatam 10.89.59):
purna-kamav api yuvam
nara-narayanav rishi
dharmam acaratam sthityai
rishabhau loka-sangraham
in an attempt to show that Krishna and Arjuna are actually expansions of Nara and
Narayana Rishis. There is, however, no need to interpret in that way. The actual
interpretation of this verse follows:
"My dear Krishna and Arjuna, You are both great transcendental personalities, and all Your
wishes are always automatically fulfilled. You have both formerly appeared as Nara-and
Narayana Rishis, the best of persons. Appearing as these two sages, you performed
exemplary pious activities for the benefit of all living entities."
Text 49
ity asya na kevalam etad-rupenaiva yuvam loka-hitaya pravrittau, api tu
vaibhavantarenapiti stauti purneti. svayam-bhagavattvena tat-sakhatvena ca rishabhau
sarvavataravatari-shreshöhav api purna-kamav api sthityai loka-rakshanaya lokasangraham lokeshu tat-tad-dharma-pracara-hetukam dharmam acaratam kurvatam
madhye yuvam nara-narayanav rishi ity anayor alpamshatvena vibhutivan-nirdeshah.
uktam caikadashe shri-bhagavata vibhuti-kathana eva narayano muninam ca iti. dharmikamaulitvad dvija-putrartham avashyam eshyatha ity ata eva maya tatha vyavasitam iti
bhavah.
iti-thus; asya-of this; na-not; kevalam-only; etat-rupena-in this way; eva-certainly; yuvamthe two of you; loka-of the living entities; hitaya-for the benefit; pravrittau-engaged; apialthough; tu-also; vaibhava-antarena-with transcendental opulences; api-also; iti-thus;
stauti-offers prayers; purna-iti-beginning with the word "purna"; svayam-bhagavattvenawith the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the
position of friend; ca-also; rishabhau-best; sarva-avatara-avatari-of the origins of all
incarnations; shreshöhau-best; api-also; purna-kamau api sthityai-the phrase "purnakamav api sthityai"; loka-rakshanaya-for the protection of all living entities; loka-of living
entities and planets; sangraham-multitude; lokeshu-among the living entities; tat-tatdharma-of the principles of religion; pracara-preaching; hetukam-for the purpose; dharmam
acaratam-the phrase "dharmam acaratam"; kurvatam-performing; madhye-in the midst;
yuvam-you two; nara-narayanau rishi-Nara-Narayana Rishis; iti-thus; anayoh-of the two;
alpa-small; amshatvena-by an expansion; vibhutivat-full of transcendental opulences;
nirdeshah-indication; uktam-spoken; ekadashe-in the Eleventh Canto of ShrimadBhagavatam; shri-bhagavata-by the Supreme Personality of Godhead; vibhuti-of opulences;
kathane-in the description; eva-certainly; narayanah-Narayana; muninm-of the munis; caalso; iti-thus; dharmika-of saintly persons; maulitvat-because of the status of being the
crown; dvija-of the Brahmana; putra-of the sons; artham-for the benefit; avashyaminevitably; eshyathah-you two will come; iti-thus; atah eva-therefore; maya-by Me; tathain that way; vyavasitam-considered; iti-thus; bhavah-the meaning.
In this verse the Bhuma-purusha glorifies Krishna and Arjuna, who are always engaged in
furthering the well-being of all living entities. Using the word "rishabhau", the Bhumapurusha addresses the Original Personality of Godhead (Krishna), the origin of all the
incarnations of Godhead. With this word the Bhuma-purusha also addresses Shri Krishna's
intimate friend Arjuna. The Bhuma-purusha explains that Shri Krishna and Arjuna formerly
appeared among those engaged in spiritual activities as Their partial incarnations Nara and
Narayana Rishi to benefit the entire world by preaching the principles of actual religious life.
That Narayana Rishi is an expansion of the Original Godhead, Lord Krishna, is confirmed by
Lord Krishna Himself in the Eleventh Canto of Shrimad-Bhagavatam, where Lord Krishna
says: "narayano muninam ca (Among the sages I incarnate as Narayana Rishi)". Because
Krishna and Arjuna had formerly appeared as Nara and Narayana Rishis for the benefit of all
living entities, the Bhuma-purusha was convinced that They were the best of all saintly
persons. For this reason the Bhuma-purusha stole the brahmana's sons, confident that
Krishna and Arjuna would come to rescue them.
Text 50
tatha ca shri-hari-vamshe shri-krishna-vakyam
mad-darshanartham te bala
hritas tena mahatmana
viprartham eshyathe krishno
nagacchad anyatha tv iha iti
tatha-in the same way; ca-also; shri-hari-vamshe-in the Hari-vamsha; shri-krishna-of Shri
Krishna; vakyam-the statement; mat-My; darshana-audience; artham-for the purpose of
attaining; te-these; balah-boys; hritah-were taken; tena-by Him; maha-atmana-the great
soul; vipra-of the Brahmana; artham-for the sake; eshyate-arrived; krishnah-Krishna; nanot; agacchat-arrived; anyatha-otherwise; tu-but; iha-here.
This is also described in the Hari-vamsha (Vishnu-parva 114.8), where Lord Krishna says:
"In order to get the opportunity to see Me, the Bhuma-purusha has stolen these sons of the
brahmana. Although ordinarily I would not agree to come here, I have come for the sake of
a brahmana."
Text 51
atracaratam ity arthe acaratam iti na prasiddham ity atash ca tatha na vyakhyatam. tasman
maha-kalato 'pi shri-krishnasyadhikyam siddham. darshayishyate cedam mrityunjayatantra-prakaranena, tad etan mahimanurupam evoktam
ata-in this connection; acaratam-the word acaratam"; iti-thus; arthe-in the meaning;
acaratam-the word "acaratam"; iti-thus; na-not; prasiddham-perfect; iti-thus; atah-from
this; ca-also; tatha-in the same way; na-not; vyakhyatam-described; tasmat-therefore;
maha-kalatah-than the Bhuma-purusha; api-even; shri-krishnasya-of Shri Krishna;
adhikyam-superiority; siddham-established; darshayishyate-will be revealed; ca-also; idamthis; mrityunjaya-tantra-prakaranena-in a passage of the Mrityunjaya Tantra; tat-that;
etat-this; mahima-glory; anurupam-in connection with this; eva-certainly; uktam-it is said.
In this context we may note that the word "acaratam" in the previously quoted statement of
the Bhuma-purusha is a present active participate in the genetive plural ("of those who are
engaged in activities"). By identifying Shri Krishna as the best of those engaged in spiritual
activities, the Bhuma-purusha has declared that Krishna is superior to everyone, including
the Bhuma-purusha Himself. This fact will be confirmed in a quote from the Mritunjaya
Tantra to appear later in this book, and it is also confirmed in the following quote from
Shrimad-Bhagavatam (10.89.62):
Text 52
nishamya vaishnavam dhama
parthah parama-vismitah
yat kincit paurusham pumsam
mene krishnanubhavitam iti
nishamya-after seeing; vaishnavam-of Lord Vishnu; dhama-the abode; parthah-Arjuna;
parama-vismitah-because greatly astonished; yat-which; kincit-something; paurushamglory and opulence; pumsam-of the all the vishnu-tattva forms of the Personality of
Godhead; mene-considered; krishna-by Shri Krishna; anubhavitam-established.
"When Arjuna saw the opulent abode of Lord Vishnu, he became struck with wonder. Arjuna
was able to understand that all the opulences of the various incarnations of Godhead are
manifest by the mercy of his own friend, Shri Krishna."*
Text 53
atra maha-kalanubhavitam iti tu noktam. evam eva sacokta-lakshano bhagavan shri-krishna
eveti darshayitum akhyantaram aha ekada iti. shri-svami-likhitaitat-prakarana-curnikapi
susangata bhavati.
atra-in this passage; maha-kala-by the Bhuma-purusha; anubhavitam-established; iti-thus;
tu-but; na-not; uktam-said; evam-in this way; eva-certainly; sah-He; ca-and; uktadescribed; lakshanah-qualities; bhagavan-the original Personality of Godhead; shrikrishnah-Shri Krishna; eva-certainly; iti-thus; darshayitum-to reveal; akhya-antaram-in this
account; aha-speaks; ekada-the word "ekada"; iti-thus; shri-svami-by Shridhara Svami;
likhita-written; etat-this; prakarana-chapter; curnika-explanation; susangata-nicely
connected; bhavati-is.
We may note in this connection that this verse does not say "The opulences of the various
incarnations of Godhead are manifest by the mercy of the Bhuma-purusha". In his
commentary, Shridhara Svami nicely explains the purport of this chapter of ShrimadBhagavatam by saying:
"In order to establish that Shri Krishna is the Original Personality of Godhead (bhagavan),
Shukadeva Gosvami has spoken this account of the visit to the Bhuma-purusha."
Text 54
atha parakiyany api viruddhayamanani vakyani tad-anugatarthataya drishyante.
atha-now; parakiyani-in other Vedic literatures; api-also; viruddhayamanani-refuting;
vakyani-statements; tat-to them; anugata-arthataya-with the proper explanation;
drishyante-are seen.
Leaving the sphere of Shrimad-Bhagavatam, the critic of our paribhasha-sutra may push
forward quotes from other Vedic literatures in an attempt to refute our statement that
Krishna is the Original Personality of Godhead. In the following section of this essay, we will
present the proper explanations of all these verses.
Text 55
tatra shri-vishnu-purane
ujjaharatmanah keshau
sita-krishnau maha-mune iti
tatra-there; shri-vishnupurane-in the Vishnu Purana; ujjahara-taking up; atmanah-from
Himself; keshau-two hairs; sita-white; krishnau-and black; maha-mune-O great sage; itithus.
For example, our critic may quote the following verse from Vishnu Purana (5.1.59):
ujjaharatmanah keshau
sita-krishnau maha-mune
Our critic may interpret this verse to mean:
"O great sage, Lord Vishnu then plucked a white and black hair from His own transcendental
body, and these two hairs became His incarnations known as Balarama and Krishna."
Text 56
mahabharate
sa capi keshau harir uccakarta
shuklam ekam aparam capi krishnam
tau capi keshav avishatam yadunam
kule striyau rohinim devakim ca
tayor eko balabhadro babhuva
yo 'sau shvetas tasya devasya keshah
krishno dvitiyah keshavah sambabhuva
kesho yo 'sau varnatah krishna uktah iti
mahabharate-in the Mahabharata; sah-He; ca-also; api-even; keshau-two hairs; harih-Lord
Hari; uccakarta-snatched; shuklam-white; ekam-one; aparam-the other; ca api-also;
krishnam-black; tau-these two; ca api-also; keshau-hairs; avishatam-entered; yadunam-of
the Yadu dynasty; kule-in the family; striyau-two pious ladies; rohinim-Rohini; devakimDevaki; ca-and; tayoh-of the two; ekah-one; balabhadrah-Balarama; babhuva-became; yah
asau-who; shvetah-white; tasya-of Him; devasya-of the Supreme Personality of Godhead;
keshah-hair; krishnah-black; dvitiyah-second; keshavah-Keshava; sambabhuva-became;
keshah-hair; yah asau-which; varnatah-because of color; krishnah-as Krishna; uktah-is
known.
Our critic may also quote the following verses from the Mahabharata:
"Lord Vishnu snatched two hairs, one white and one black, from His head; These two hairs
entered the wombs of Rohini and Devaki, members of the Yadu dynasty. Balarama was born
from Rohini, and Krishna was born of Devaki. Thus Balarama appeared from the first hair,
and Krishna appeared from the second hair."*
Text 57
atra tatparyam shri-svamibhir ittham vivritam-"bhumeh suretara-varutha ity adi padye.
sita-krishna-kesha ity atra sita-krishna-keshatvam shobhaiva, na tu vayah-parinamakritam, avikaritvat. yac ca ujjaharatmanah keshau ity adi. tat tu na keshamatravatarabhiprayam, kintu bhu-bharavatarana-rupam karyam kiyad etat? mat-keshav
eva tat kartum shaktav iti dyotanartham rama-krishnayor varna-sucanartham ca
keshoddharanam iti gamyate. anyatha tatraiva purvapara-virodhapatteh. krishnas tu
bhagavan svayam ity etad-virodhac ca.
atra-in this connection; tatparyam-explanation; shri-svamibhih-by Shridhara Svami; itthamthus; vivritam-presented; bhumeh suretara-varutha-in the verse from ShrimadBhagavatam (2.7.26) which begins "bhumeh suretara-varutha"; iti-adi-padye-in the verse
beginning; sita-krishna-keshah-the description of Krishna and Balarama as black and white
hairs of Lord Vishnu; iti-thus; atra-in this connection; sita-white; krishna-and black;
keshatvam-the state of being hairs; shobha-bodily splendor; eva-certainly; na-not; tu-but;
vayah-of a certain age; parinama-kritam-produced by a transformation; avikaritvat-because
the Supreme is without transformation; yat-which; ca-also; ijjahara atmanah keshau-the
quote "ujjaharatmanah keshau" from the Vishnu Purana; iti-thus; adi-beginning; tat-that;
tu-but; kesha-hair; matra-only; avatara-incarnation; abhiprayam-intention; kintu-but; bhuof the world; bhara-the burden; avatarana-rupam-the relief; karyam-activity; kiyat etathow is this?; mat-My; keshau-"kesas"; eva-certainly; tat-that; kartum-to do; shaktau-able;
iti-thus; dyotana-splendor; artham-meaning; rama-krishnayoh-of Krishna and Balarama;
varna-complexion; sucana-description; artham-meaning; ca-also; keshu-uddharanamdescription of the emenation ofthe "kesha"; iti-thus; gamyate-is explained; anyatha-another
interpretation; tatra-there; eva-certainly; purva-apara-with other passages in the Vedic
literatures; virodha-apatteh-because of contradicting; krishnah tu bhagavan svayam-the
quote "krishnas tu bhagavan svayam" (Bhag. 1.3.28); iti-thus; etat-virodhat-contradicting;
ca-also.
In his commentary on the verse which begins "bhumeh suretara-varutha" (ShrimadBhagavatam 2.7.26), Shridhara Svami gives the proper explanation of these passages from
the Vishnu Purana and Mahabharata:
"Sometimes in the Vedic literatures Krishna and Balarama are described as white and black
`keshas'. In this context the word `kesha' does not mean `hair', but it is used in the sense
of `splendor'. The phrase `sita-krishna-keshau' means Balarama and Krishna who have
beautiful white and black complexions. It does not mean that black and white hairs grew at
a certain time onthe head of the changless Supreme Person.
"The Vishnu Purana explains: `ujjaharatmanah keshau'. This phrase means: `The
Personality of Godhead, in His splendid original forms as Balarama and Krishna, relieved the
burden of the earth.' If one tries to interpret the word `kesha' in these passages as hair,
and contends that Balarama and Krishna are incarnations of two of Lord Vishnu's hairs, he
will contradict the clear statements of many verses in the Vedic literatures, and he will
especially contadict the authoritative statement of the verse `krishnas tu bhagavan svayam'
(Shri Krishna is the Original Personality of Godhead) found in Shrimad-Bhagavatam
(1.3.28)."
Text 58
idam apy atra tatparyam sambhavati nanu devah kim artham mam evavatarayitum
bhavadbhir agrihyate, aniruddhakhya-purusha-prakasha-visheshasya kshiroda-shvetadvipadhamno mama yau keshav iva sva-shiro-dharya-bhutau tav eva shri-vasudevasankarshanau svayam evavatarishyatah. tatash ca bhu-bhara-haranam tabhyam ishatkaram eveti.
idam-this; api-also; atra-in this connection; tatparyam-explanation; sambhavati-arises;
nanu-is it not so?; devah-O demigods; kim artham-whi is it?; mam-Me; eva-certainly;
avatarayitum-to incarnate; bhavadbhih-by you; agrhyate-is appealed; aniruddha-akhyaunknown as Aniruddha; purusha-prakasha-visheshasya-of the specific purushaincarnations; kshira-uda-on the ocean of milk; shvetadvipa-dhamnah-residing in the abode
of Shvetadvipa; mama-My; yau-two; keshau-two hairs; iva-like; sv-shirah-dharya-bhutaugrowing on My head; tau-They; eva-certainly; shri-vasudeva-Vasudeva; sankarshanau-and
Sankarshana; svayam-personally; eva-certainly; avatarishyatah-will incarnate; tatah-from
this; ca-and; bhu-of the earth; bhara-burden; haranam-removing; tabhyam-by Them;
ishat-karam-reduced; eva-certainly; iti-thus.
Even if one insists that the word "kesha" must mean "hair" and cannot mean anything else,
it is not at all necessary that one interpret that Balarama and Krishna are incarnations of
Vishnu. One may also interpret that Vasudeva and Sankarshana are incarnations of a black
and white hair from the head of Lord Krishna. Understood in this way, we may conceive of
the following conversation between Lord Krishna and the demigods, in order to properly
understand these two quotes from the Vishnu Purana and Mahabharata. Lord Krishna may
have said to the demigods:
"My dear demigods, why do you ask Me to personally appear in the material world? I do not
need to personally come, but rather I shall send my expansions of Sankarshana and
Vasudeva, who are like white and black hairs on My head. Sankarshana and Vasudeva will
certainly fulfill your request by removing the burden of the world."
Text 59
atha ujjaharatmanah keshau ity asyaiva shabdartho 'pi muktaphala-öikayam keshau sukhasvaminau, sito rama atmanah sakashad ujjahara uddhritavan. hari-vamshe hi kasyancid
giri-guhayam bhagavan sva-murtim nikshipya garudam ca tatravasthapya svayam atragata
ity uktam. tad uktam, sa devan abhyanujnaya ity adi.
atha-now; ujjaharatmanah keshau-the phrase ujjaharatmanah keshau" from the Vishnu
Purana; iti-thus; asya-of that; eva-certainly; shabda-arthah-the definitions of each word;
api-also; muktaphala-öikayam-in the "Muktaphala-öika" commentary by Bopadeva
Bosvami; keshau-the word "keshau"; sukha-the blissful; svaminau-Personalities of
Godhead; sitah-white; ramah-Balarama; atmanah-the word "ujjahara"; uddhritavanmanifested; hari-vamshe-in the Hari-vamsha; hi-certainly; kasyancit-in a certain; giriguhayam-mountain cave; bhagavan-the Original Personality of Godhead; sva-murtim-own
form; nikshipya-having manifested; garudam-Garuda; ca-also; tatra-there; avasthapyacausing to remain; svayam-personally; atra-here; agatam-arrived; iti-thus; uktamdescribed; tat-that; uktam-said; sa devan abhyanujnaya iti adi-in the verse beginning "sa
devan abhyanujnaya".
The statement "ujjaharatmanah keshau" is explained by Bopadeva Gosvami in his
commentary “muktaphala-öika:
"The word `keshau' consists of the two words `ka' and `ishau'. `Ka' means `blissful' and
`ishau' means the two Personalities of Godhead. In the phrase `sita-krishna-keshau' the
word `sita' is a name of Balarama. This phrase therefore means: `Balarama and Krishna
who are the two blissful Personalities of Godhead'."
The interpretation that these words mean Balarama and Krishna are incarnations of two
hairs of Lord Vishnu is not correct, for it is contradicted by the following explanation found
in the Hari-vamsha:
"After thus instructing the demigods, the Supreme Personality of Godhead travelled on
Garuda to a concealed mountain cave. In that cave the Lord assumed His Original form as
Lord Krishna. Ordering Garuda to wait for Him in that cave, the Lord then descended to
earth in His original form."
Text 60
yais tu yatha-shrutam evedam vyakhyatam, te tu na samyak paramrishöavantah, yatah
sura-matrasyapi nirjaratva-prasiddhih. akala-kalite bhagavati jaranudayena keshashauklyanupapattih. na casya kesheshu naisargika-sita-krishnateti pramanam asti.
yaih-by whom; tu-but; yatha-as; shrutam-heard; eva-certainly; idam-this; vyakhyatamexplained; te-they; tu-but; na-not; samyak-completely; parama-amrishöavantah-pure;
yatah-because; sura-matrasya-of only a demigod; api-even; nirjaratva-of freedom from
old-age; prasiddhih-perfection; akala-kalite-beyond the bondage of time; bhagavati-in the
Original Personality of Godhead; jara-of old-age; anudayena-because of the nonappearance; kesha-of hairs; shauklya-whiteness; anupapattih-non-appearance; na-not; caalso; asya-of Him; kesheshu-among the hairs; naisargika-by nature; sita-whiteness;
krishnata-and blackness; iti-thus; pramanam-transformation; asti-is.
What to speak of the Personality of Godhead, even the inferior demigods are free from the
defects of old-age. Because the Personality of Godhead is always free from the symptoms of
age, His hairs do not turn gray or white with age, as those of a conditioned human being.
The Vedic literatures always describe the hairs of the Supreme Lord as black; there is no
description of white hairs, hairs either naturally white, or turned white with age in the
spiritual body of the Personality of •
Godhead. For this reason the story of white and black hairs from the head of Lord Vishnu is
not very plausible. The learned will not accept it.
Text 61
ata eva nrisimha-purane krishnavatara-prasange shakti-shabda eva prayujyate, na tu
kesha-shabdah. tatha hi
vasudevac ca devakyam
avatirya yadoh kule
sita-krishne ca tac-chakti
kamsadyan ghatayishyatah ity adina
atah eva-therefore; nrisimha-purane-in the Nrisimha Purana; krishna-avatara-prasange-in
the connection with the account of Lord Krishna's incarnations; shakti-shabdah-the word
"shakti"; eva-certainly; prayujyte-is employed; na-not; tu-but; kesha-shabdah-the word
"kesha"; tatha hi-as it is said; vasudevat-from Vasudeva; ca-and; devakyam-in Devaki;
avatirya-having descended; yadoh kule-in the family of the Yadu dynasty; sita-krishneBalarama and Krishna; ca-and; tat-shakti-full of all transcendental potencies; kamsa-adyanKamsa and many other demons; ghaöayishyatah-will kill; iti adina-in the passage beginning
with these words.
In the descriptions of Krishna and Balarama's descent to this material world, we generally
do not find any mention of the word "kesha" to describe them. In the following quote from
the Nrisimha Purana, They are described as "sita-krishna" (white and black), without any
use of the word "kesha" which our critics are so eager to interpret as "hair":
"Lord Krishna and Balarama, the original black and white forms of the Supreme Personality
of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the
two sons of Vasudeva and Devaki. In the future these two transcendental personalities will
kill King Kamsa and many other demons."
Text 62
astu tarhi amshopalakshanah 'kesha'-shabdah; no, avilupta-sarva-shaktitvena sakshad adipurushatvasyaiva nishcetum shakyatvat krishna-vishnu-adi-shabdanam avisheshatah
paryayatva-pratitesh ca. naivam avatarantarasya kasya vanyasya janma-dinam jayantyakhyayati-prasiddham.
astu-there may be; tarhi-then; amsha-as an expansion; upalakshanah-description; keshashabdah-the word "kesha"; na-not; u-certainly; avilupta-sarva-shaktitvena-because of
being full of all transcendental potencies; sakshat-directly; adi-purushatvasya-the Original
Personality of Godhead, the source of all incarnations; eva-certainly; nishcetum-to
establish; shakyatvat-because of the possibility; krishna-Krishna; vishnu-Vishnu;
shabdanam-of the words; avisheshatah-without distinction; paryayatva-definition; pratitehbecause of faith; •
ca-also; na-not; evam-in this way; avatara-antarasya-of the other incarnations; kasya-of
which; va-or; anyasya-of another; janma-of birth; dinam-day; jayanti-"jayanti"; akhyayaby the name; ati-prasiddham-very celebrated.
Someone may object: Very well then, we shall accept that the word "kesha" means
"expansion," and the keshavatara simply is an explanation of how Krishna is an expansion
of Lord Vishnu.
To this I reply: No. This should not be concluded. Krishna is the Original Personality of
Godhead (adi-purusha), full of all transcendental potencies.
Another objection may be raised: Krishna, Vishnu, and other words are used to indicate the
Personality of Godhead and no distinction is made between them in the Vedic literatures.
Why are you so eager to say that Krishna is the original form and Vishnu is the expansion.
All the forms of the Lord should be considered equal, without any distinction.
To this I reply: Actually Krishna is specifically described as the Original Personality of
Godhead, and the day when He appeared in this world is especially famous, more famous
than the appearance-day of any other form of the Lord.
Text 63
ata evoktam mahabharate
bhagavan vasudevash ca
kirtyate 'tra sanatanah
shasvatam brahma paramam
yogi-dhyeyam niranjanam.
atah eva-therefore; uktam-explained; mahabharate-in the Mahabharata; bhagavan-the
Original Personality of Godhead; vasudevah-Krishna, the son of Vasudeva; ca-and; kirtyateis glorified; atra-in this connection; sanatanah-eternal; shashvatam-eternal; brahmaBrahman; paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation;
niranjanam-free from all material contamination.
This is confirmed in the following verse from the Mahabharata:
"Krishna, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavan).
He is the supreme Brahman, free from all material contamination, and He is the object of
the yogis' meditation. He is glorified in the pages of this book."
Text 64
tasyakala-kalitatvam
yo 'yam kalas tasya te 'vyakta-bandho
ceshöam ahuh
ity adau devaki-devi-vakye.
tasya-of Him; akala-kalitatvam-the state of being beyond the influence of time; yah ayam
kalah tasya te 'vyakta-bandho ceshöam ahuh iti dau-the verse from Shrimad-Bhagavatam
10.3.26 ("yo 'yam kalas tasya te 'vyakta-bandho ceshöam ahush ceshöate yena vishvam
nimeshadir vatsaranto mahiyams tam tveshanam kshema-dhama prapadye"); devaki-deviby Devaki; vakye-in the statement.
That Krishna is beyond the influence of time is confirmed in the following verse spoken by
Devaki-devi (Shrimad-Bhagavatam 10.3.26):
"O Krishna, O inaugurator of the material energy, this wonderful creation works under the
control of powerful time, which is divided into seconds, minutes, hours and years. This
element of time, which extends for many millions of years, is but another form of Lord
Vishnu. For Your pastimes, You act as the controller of time, but You are the reservoir of all
good fortune. Let me offer my full surrender unto Your Lordship."*
Text 65
natah sma te natha sadanghri-pankajam
virinca-vairincya-surendra-vanditam
parayanam kshemam ihecchatam param
na yatra kalahprabhavet parah prabhuh
ity adau shri-dvaraka-vasi-vakye ca prasiddham
natah-bowed down; sma-we had done so; te-unto You; natha-O Lord; sada-always; anghripankajam-the lotus feet; virinca-Brahma , the first living being; vairincya-sons of Brahma
like Sanaka and Sanatana; sura-indra-the King of heaven; vanditam-worshiped by;
parayanam-the supreme; kshemam-welfare; iha-in this life; icchatam-one who so desires;
param-the highest; na-never; yatra-wherein; kalah-inevitable time; prabhavet-can exert its
influence; parah-transcendental; prabhuh-the Supreme Lord; iti-thus; adau-in the passage
beginning; shri dvaraka-of Dvaraka; vasi-of the residents; vakye-in the statement; ca-also;
prasiddham-celebrated.
That Krishna is beyond the influence of time is confirmed in the following statement by the
residents of Dvaraka-puri (Shrimad-Bhagavatam 1.11.6)
"O Lord, You are worshiped by all demigods like Brahma, the four Sanas and even the King
of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest
benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert
its influence upon You."*
Text 66
ato yat prabhasa-khande keshasya balatvam eva ca tat sitimnah kala-krita-palitalakshanatvam eva ca darshitam, tasya sharirinam shushka-vairagya-pratipadanaprakarana-patitatvena sura-matra-nirjarata-prasiddhatvena camukhyarthatvan na svarthe
pramanyam.
atah-therefore; yat-because; prabhasa-khande-in the Prabhasa-khanda; keshasya-of hair;
balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimnah-whiteness; kala-by time;
krita-produced; palita-white hair of old-age; lakshanatvam-characteristic; eva-certainly; caand; darshitam-is revealed; tasya-of Him; sharirinam-of the embodied living entities;
shushka-dry; vairagya-renunciation; pratipadana-prakarana-explanation; patitatvena-by
the fallen status; sura-of the demigods; matra-even; nirjarata-the state of freedom from
old-age; prasiddhatvena-by the fame; ca-also; amukhya-arthatvat-because of accepting the
secondary meaning; na-not; sva-arthe-in the connection; pramanyam-evidence.
The false notion that Krishna and Balarama are incarnations of a black and white hair of
Lord Vishnu is dispelled in the Prabhasa-khanda, which explains that whiteness of hair is
produced in old age, and because even the subordinate demigods, what to speak of Lord
Vishnu, the controller of the demigods, remain always free from old-age, their hair never
turns white with age. It is not possible that Lord Vishnu have white hairs, because He is
beyond the influence of time, and therefore this conception of Lord Vishnu's white hair
pushed forward by the dry renunciants is not acceptable.
Text 67
brahma yena ity arabhya
vishnur yena dashavatara-gahane kshipto maha-sankaöe
rudro yena kapala-panir abhito bhikshaöanam karitah ity adau.
tasmai namah karmane iti garuda-vacanat. kim ca tat-pratipadanaya matsyady-avataranam
matsyadi-shabda-samyena chaloktir eveyam.
brahma yena iti arabhya-in the passage beginning "brahma yena"; vishnuh-Vishnu; yenabecause of which; dasha-ten; avatara-of incarnations; gahane-in the dark abyss; kshiptahthrown; maha-great; sankaöe-difficulty; rudrah-Shiva; yena-by which; kapala-carrying a
skull; panih-in His hand; abhitah bhiksha-aöanam karitah-begging alms; iti-thus; adau-in
the passage beginning; tasmai-to that; namah-I offer my respectful obeisances; karmaneunto karma; iti-thus; garuda-of the Garuda Purana; vacanat-from the statement; kim cafurthermore; tat-that; pratipadanaya-to establish; matsya-Lord Matsya; adi-beginning with;
avataranam-of the incarnations of Godhead; matsya-adi-shabda-of the words "matsya-adi";
samyena-the same; chala-false; uktih-statement; eva-certainly; iyam-this.
Similar other faulty statements may also be found in some portions of the scriptures. For
example, the Garuda Purana explains:
"I offer my respectful obeisances unto the law of karma, because of which Shiva carries a
skull in his hand and wanders about as a beggar, and because of which Vishnu was hurled
into the painful abyss of having to assume ten incarnations within the material world."
The author's intention in this passage was to emphasize the uncheckable power of karma,
although in order to do this he had spoken some things that are not actually true. The
description of Krishna and Balarama as Lord Vishnu's hairs is a similar untrue story.
Text 68
yatha
aho kanaka-dauratmyam
nirvaktum kena shakyate
nama-samyad asau yasya
dhusturo 'pi mada-pradah.
yatha-just as; aho-Oh; kanaka-of gold; dauratmyam-the wickedness; nirvaktum-to be
described; kena-by whom; shakyate-is possible; nama-by name; samyat-because of
equality; asau-this; yasya-of which; dhusturah-dhustura poison; api-even; mada-pradahintoxicating.
The following metaphorical statement in the scriptures may also be quoted to illustrate how
an author may speak something untrue in order to emphasize a point:
"Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the
poisonous drink dhutura."
Text 69
iti shiva-shastriyatvac ca natra vaishnava-siddhanta-viruddhasya tasyopayogah. yata uktam
skanda eva shanmukham prati shri-shivena
shiva-shastre 'pi tad grahyam
bhagavac-chastra-yogi yat iti
anya-tatparyakatvena svatas tatrapramanyad yuktam caitat yatha pankena pankambhah
itivat.
iti-thus; shiva-shastriyatvat-the status of being confirmed in the Shaivite scriptures; caand; na-not; atra-here; vaishnava-in relation to Lord Vishnu; siddhanta-the conclusion;
viruddhasya-opposing; tasya-of that; upayogah-suitability; yatah-because; uktam-spoken;
skande-in the Skanda Purana; eva-certainly; shanmukham-to Karttikeya; prati-to; shrishivena-by Lord Shiva; shiva-shastre-in the Shaivite scriptures; api-although; tat-that;
grahyam-acceptable; bhagavat-shastra-in the Vaishnava scriptures; yogi-found; yat-which;
iti-thus; anya-another; tatparyakatvena-by interpretation; svatah-in their own scripture;
tatra-there; apramanyat-because of not being established; yuktam-suitable; ca-and; etatthis; yatha-just as; pankena-by mud; panka-ambhah-muddy water; iti-thus; vat-just as.
Statements in the Shaivite Puranas should not be accepted unless they are corroborated by
the Vaishnava Puranas. This is confirmed in the Shaivite Puranas (Skanda Purana) where
Lord Shiva says to Karttikeya:
"Statements in the Shaivite Puranas should be accepted only if they are confirmed in the
Vaishnava Puranas."
The followers of Lord Shiva may try to present a different conclusion, but they are simply
contradicting the words of their own master, recorded in their own scripture. From this
statement of Lord Shiva we may understand that the Shaivite Puranas are not a very
reliable source of spiritual information. They are not actually able to purify the conditioned
souls, and their position is described in the following statement of Shrimad-Bhagavatam
(1.8.52):
"It is not possible to filter muddy water through mud or purify a wine-stained pot with
wine."
On should not therefore rely on the impure statements of the Shaivite Puranas.
Text 70
padmottara-khande ca shiva-pratipadakanam purananam api tamasatvam eva darshitam.
matsye 'pi tamasa-kalpa-kathamayatvam iti.
padma-uttara-khande-in the Uttara Khanda of the Padma Purana; ca-also; shivapratipadakanam-of the followers of Lord Shiva; purananam-of the Puranas; api-also;
tamasatvam-ignorance; eva-certainly; darshitam-is delineated; matsye-in the Matsya
Purana; api-also; tamasa-ignorance; kalpa-conception; katha-descriptions; mayatvamconsisting of; iti-thus.
The inferiority of the Shaivite Puranas is confirmed in the Uttara Khanda of the Padma
Purana, which explains that the Shaivite Puranas are intended for those in the mode of
ignorance. The Matsya Purana also confirms that the Shaivite Puranas are full of faulty and
ignorant conclusions.
Text 71
yuktam ca tasya vriddha-sutasya shri-bhagavatam apaöhitavatah shri-baladevavajnatuh
shri-bhagavat-tattvasamyag-janajam vacanam
evam vadanti rajarshe
rishayah kecananvitah. itivat.
etadrisha-shri-bhagavata-vakyena sva-viruddha-puranantara-vacana-badhanam ca.
yuktam-suitable; ca-also; tasya-of him; vriddha-sutasya-of Romaharshana Suta, the father
of Suta Gosvami; shri-bhagavatam-the message of Shrimad-Bhagavatam; apaöhitavatah-
without having properly studied; shri-baladeva-Shri Baladeva; avajatuh-offending; shribhagavat-of the Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete;
jnana-from knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak;
raja-rishe-O saintly king; rishayah-sages; kecana-some; anvitah-endowed; itivat-in this
way; etadrisha-like these; bhagavata-of Shrimad-Bhagavatam; vakyena-by the statement;
sva-self; viruddha-contradicting; purana-Puranas; antara-within; vacana-of statements;
badhanam-refutation; ca-also.
Without understanding the Shrimad-Bhagavatam, one cannot properly understand the
philosophy of spiritual life. An example of this is Romaharshana Suta. Because of not
studying the Bhagavatam, Romaharshana had not properly understood the exalted position
of Lord Balarama. Because of an offense to Lord Balarama, Romaharshana was killed by the
Lord. From this we may understand the importance of Shrimad-Bhagavatam. Without
reference to the Bhagvatam, one cannot conclusively understand the nature of the Absolute
Truth.
That certain sages may sometimes present false conclusions, which may sometimes even
become recorded in the Puranas, is confirmed in the following statement of ShrimadBhagavatam (10.77.30):
"O King, some sages have said that Lord Krishna became bewildered by the mystic jugglery
of Shalva. Such conclusions should not be accepted, for the contradict the conclusion of all
Vedic literatures, Lord Krishna never becomes bewildered."
From this we may understand supreme authority of Shrimad-Bhagavatam. Any scriptural
explanation that contradicts the version of the Bhagavatam should be rejected.
Text 72
yatheha karma-jito lokah kshiyate ity-adi-vakyena.
apama somam amrita abhuma ity-adi-vacana-badhanavaj jeyam.
atrapi yat svavaco virudhyeta nunam te na smaranty uta iti yukti-sad-bhavo drishyate.
yatha-just as; iha-here in the earthly planetary system; karma-jitah-performing the karmakanda regulations; lokah-persons; kshiyate-become destroyed; iti-adi-beginning with these
words; vakyena-by the statement; apama-drinking; somam-soma; amritah-immortal;
abhuma-we become; iti-adi-beginning with these words; vacana-statement; badhanavatcontradicting; jneyam-should be understood; atra-here; api-also; yat-what; sva-own;
vacah-statement; virudhyate-is contradicted; nunam-certainly; te-they; na-do not;
smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhavah-good condition;
drishyate-is seen.
We may sometimes notice contradictions in the instructions of the Shruti. The two quotes
which follow may serve as an example of such a contradiction within the texts of the Shruti.
"By performing the karma-kanda rituals of the Vedas one becomes ruined."
-Chandogya Upanishad 8.1.6
"By performing the karma-kanda rituals of the Vedas we have become demigods eligible to
drink soma-rasa."
-Rig-mantra 8.48.3
If a speaker contradicts himself, then his words are not very much appreciated by the
speaker of Shrimad-Bhagavatam:
"They who are learned are not inclined to accept the statements of one who contradicts
himself."
-Shrimad-Bhagavatam 10.77.30
Text 73
tatraivatmanah sandigdhatvam eva tena sutena vyanjitam
acintyah khalu ye bhava
na tams tarkena yojayet ity adina
tatra-there; eva-certainly; atmanah-of the Supreme; sandigdhatvam-doubt; eva-certainly;
tena-by him; sutena-by Suta Gosvami; vyajitam-expressed; acintyah-inconceivable; khaluindeed; ye-which; bhavah-truths of spiritual reality; na-not; tan-them; tarkena-by logic;
yojayet-may properly know; iti-adina-by the statement beginning with these words.
Suta Gosvami speaks the following verse to reconcile this apparent contradiction in the
statements of the scriptures (Mahabharata, Udyoga-parva):
"The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by
logic and philosophy one cannot expect to properly understand them."
Text 74
kim ca, tatraivottara-granthe candrasya kalankapatti-karana-kathane shri-krishnavataraprasange svayam vishnur evety uktatvat svenaiva virodhash ca.
kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhasa Khanda of the Skanda
Purana; candrasya-of the moon-god; kalanka-of the spots; apatti-misfortune; karanacause; kathane-in the description; shri-krishna-of Shri Krishna; avatara-appearance;
prasange-in that connection; svayam-personally; vishnuh-Lord Vishnu; eva-certainly; itithus; uktatvat-from the statement; svena-by using the word "sva"; virodhah-contradiction;
ca-also.
Also, in the story of Candra-kalankapatti-karana in the Prabhasa-khanda of the Skanda
Purana, in the description of Lord Krishna's appearance, Krishna is described as Lord Vishnu
Himself. By using the words "svayam vishnuh (Vishnu Himself)", the concocted idea that
Krishna is an incarnation of Lord Vishnu's hair is refuted by Vyasadeva.
Text 75
tasman na keshavataratve 'pi tatparyam, kesha-shabdasya balatva-vacanam ca.
tasmat-for this reason; na-not; kesha-of a hair; avataratve-as an incarnation; api-and;
tatparyam-the proper understanding; kesha-shabdasya-of the word "kesha"; balatva-of
foolish and childish persons; vacanam-the statement; ca-also.
The idea that Krishna is an incarnation of Lord Vishnu's hair should not be accepted, for it is
thus refuted by Vyasa. Only foolish persons with a childlike mentality will insist that the
word "kesha" in the phrase "keshavatara" from the Vishnu Purana should be interpreted to
mean "a hair".
Text 76
chalato bhagavat-tattvajnanato veti sthitam.
chalatah-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth;
ajanatah-from ignorance; va-or; iti-thus; sthitam-situated.
Because it is contradicted by so many descriptions in the Vedic literatures, the statement
that Lord Krishna is an incarnation of Lord Vishnu's hair must be either a trick to bewilder
the atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual
nature of the Supreme Personality of Godhead.
Text 77
ato vaishnavadi-padyanam shabdottham artham eva pashyamah
amshavo ye prakashante
mama te kesha-samjnitah
sarvajnah keshavam tasman
namahur muni-sattama
iti sahasra-nama-bhashyotthapita-bharata-vacanat kesha-shabdenamshur ucyate.
atah-therefore; vaishnava-of the Vishnu Purana; adi-and other Vedic literatures; padyanamof the verses; shabda-the word; uttham-appearing; eva-certainly; pashyamah-we see;
amshavah-rays of light; ye-which; prakashante-are manifest; mama-My; te-they; keshasamjnitah-known as "kesha"; sarvajnah-omniscient; keshavam-Keshava; tasmat-therefore;
nama-the name; ahuh-speak; muni-sattama-O best of the sages; iti-thus; sahasra-nama-of
the Vishnu-sahasra-nama-stotra; bhashya-in the explanation; utthapita-spoken; bharata-of
the Mahabharata; vacanat-from the statement; kesha-shabdena-by the word "kesha";
amshuh-ray of light; ucyate-is spoken.
The actual meaning of the word "kesha" when used in a name of the Supreme Personality of
Godhead is explained by the Lord in the Mahabharata in the description of the thousand
names of Lord Vishnu. There the Lord Himself says:
"The effulgence of My transcendental body is known by the word `kesha'. O best of the
sages, because I am the source of the Brahman effulgence, the learned devotees, who know
everything, call Me by the name `Keshava'."
Text 78
tatra ca sarvatra keshetara-shabda-prayogan nana-varnamshunam shri-narada-drishöataya
moksha-dharma-prasiddhesh ca. tatha camshutve labdhe tau camsu vasudevasankarshanavatara-sucakataya nirdishöav iti tayor eva syatam iti gamyate. tadiyayor api
tayor aniruddhe 'bhivyaktish ca yujyata eva.
tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; kesha-itara-shabdaprayogat-because of the use of other words; nana-various; varna-colors; amshunam-of
effulgences; shri-narada-of Narada Muni; drishöataya-by the observation; moksha-dharmain the scripture known as Moksha-dharma; prasiddheh-from the conclusion; ca-also; tathain the same way; ca-and; amshutve-in the effulgence; labdhe-attained; tau-two; ca-also;
amshu-splendors; vasudeva-Vasudeva; sankarshana-Sankarshana; avatara-incarnations;
sucakataya-by indicating; nirdishöau-indicated; iti-thus; tayoh-of Them; eva-certainly;
syatam-may be; iti-thus; gamyate-is approached; tadiyayoh-of Their expansions; api-also;
tayoh-of Them; aniruddhe-in Lord Aniruddha; abhivyaktih-manifestation; yujyate-is
suitable; eva-certainly.
We may also note in this connection that although the word "kesha" is used in the Vishnu
Purana, it is not used in the many other descriptions of Lord Krishna's appearance found in
the Vedic literaturs. That the word "kesha" should mean "effulgence" is supported by
Narada Muni's explanation in the Moksha-dharma that the Lord appears in a variety of
forms and colors. The explanation of the Vishnu Purana that the Lord appears as "shuklakrishna-keshau" or "white and black keshas" may be understood to mean that the Lord
appears in white and black forms. This may be understood to refer to Lord Vasudeva and
Lord Sankarshana, or it may also refer to Lord Aniruddha.
Text 79
avatari-tejo-'ntarbhutatvad avatarasya. evam eva sattvam rajas tamah ity adi prathamaskandha-padya-praptam aniruddhakhya-purushavataratvam
avatari-of the Original Source of all Incarnations; tejah-the effulgence; antarbhutatvatbecause of being situated within; avatarasya-of the incarnation; evam-in this way; evacertainly; sattvam rajah tamah iti adi-in the verse beginning "sattvam rajas tamah";
prathama-skandha-of the First Canto of Shrimad-Bhagavatam; padya-praptam-in the verse;
aniruddha-akhya-known as Aniruddha; purusha-avataratvam-as a purusha-incarnation.
Vishnu-tattva expansions of the Personality of Godhead are manifested from the bodily rays
of the Lord. (The complexion of Lord Krishna is blackish, and therefore the direct expansion
of Lord Krishna, which is manifested from His bodily rays, is also blackish: Lord Vasudeva.
Because Lord Sankarshana is manifested from Lord Balarama, His complexion is also the
same as Lord Balarama's: white.)
The Purusha-avatara Lord Aniruddha is described in the Shrimad-Bhagavatam (1.2.23):
"The transcendental Personality of Godhead is indirectly associated with the three modes of
material nature, namely passion, goodness, and ignorance, and just for the material world's
creation, maintenance, and destruction, He accepts the three qualitative forms of Brahma,
Vishnu, and Shiva. Of these three, all human beings can derive ultimate benefit from
Vishnu, the form of the quality of goodness."
Text 80
bhavani-nathaih ity adi pancama-skandha-gadya-praptam sankarshanavataratvam ca
bhavasya sangacchate.
bhavani-nathaih iti adi-in the verse beginning "bhavani-nathaih" "bhavani-nathaih striganarbuda-sahasrair avarudhyamano bhagavatash catur-murter maha-purushasya turiyam
tamasim murtim prakritim atmanah sankarshana-samjnam atma-samadhi-rupena
sannidhapyaitad abhigrinan bhava upadhavati"; pacama-skandha-of the Fifth Canto of
Shrimad-Bhagavatam; gadya-praptam-in the prose passage; sankarshana-of Lord
Sankarshana; avataratvam-the status of an incarnation; ca-and; bhavasya-of Shiva;
sangacchate-is manifested.
That Lord Shiva is an expansion of Lord Sankarshana is confirmed in the following prose
statement of Shrimad-Bhagavatam (5.17.16):
"In Ilavrita-varsha, Lord Shiva is always encircled by ten billion maidservants of goddess
Durga, who minister to him. The quadruple expansion of the Supreme Lord is composed of
Vasudeva, Pradyumna, Aniruddha and Sankarshana. Sankarshana, the fourth expansion, is
certainly transcendental, but because His activities of destruction in the material world are
in the mode of ignorance, He is known as tamasi, the Lord's form in the mode of ignorance.
Lord Shiva knows that Sankarshana is the original cause of his own existence, and thus he
always meditates upon Him in trance by chanting the following mantra."
Text 81
tatash ca ujjahara ity asyayam arthah. atmanah sakashat shri-vasudeva-sankarshanamshabhutau keshau amshu ujjahara uddhritavan prakaöi-kritya darshitavan ity arthah.
tatah-therefore; ca-also; ujjahara iti-of the word "ujjahara"; asya-of it; ayam-this; arthahthe meaning; atmanah-the word "atmanah"; sakashat-understood in the sense of "from
Himself; shri-vasudeva-Vasudeva; sankarshana-and Sankarshana; amsha-bhutau-plenary
expansions; keshau-by the word "keshau"; amshu-two splendid appearances; ujjahara-the
word "ujjahara"; uddhrtavan prakaöi-kritya darshitavan-manifested; iti-thus; arthah-the
meaning.
Therefore the statement of the Vishnu Purana (ujjaharatmanah keshau sita-krishnau mahamune) should be understood in the following way: The word "atmanah" means "from
Himself", the word "keshau" means the two incarnations Vasudeva and Sankarshana, who
have black and white complexions, and the word "ujjahara" means “manifested." The entire
statement means "The Lord then appeared as Vasudeva and Sankarshana, who have black
and white complexions."
Text 82
atrayam sumerur ity eka-desha-darshanenaivakhanda-sumeru-nirdeshavat taddarshanenapi purnasyaivavirbhava-nirdesho jeyah.
atra-here; ayam-this; sumeruh-Mount Sumeru; iti-thus; eka-desha-one side; darshanenaby seeing; eva-certainly; akhanda-the entire; sumeru-Mount Sumeru; nirdeshavat-like the
revelation; tat-of that; darshanena-by the sight; api-also; purnasya-of the whole; evacertainly; avirbhava-appearance; nirdeshah-indication; jeyah-should be known.
Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the
entire mountain, in the same way, by properly understanding this verse from Vishnu
Purana, one will be able to know the actual nature of Lord Krishna's appearance in the
material world.
Text 83
atha sa capi keshau ity adika-vyakhya.
udvavarhe yoga-balenatmanah sakashad vicchidya darshayam asa. sa capi iti ca-shabdah
purvam uktam deva-kartrikam nivedana-rupam artham samuccinoti.
atha-now; sa capi keshau iti adika-on the verse beginning "sa capi keshau"; vyakhyacommentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; sakashatnear; atmanah-from Himself; sakashat-near; viccidya-separating; darshayam asa-revealed;
sah ca api iti-the words "sa capi"; ca-shabdah-the word "ca"; purvam-formerly; uktamspoken; deva-by the demigods; kartrikam-done; nivedana-of an appeal; rupam-in the
form; artham-meaning; samuccinoti-refers.
An explanation of the verses from Mahabharata quoted in Text 56 follows:
In these verses the word "udvavarhe" means that the Lord appears by His own mystic
potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the
previous verses.
Text 84
api-shabdas tad-udvarhane shri-bhagavat-sankarshanayor api hetu-kartritvam sucayati.
api-shabdah-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; shribhagavat-of Lord Vasudeva; sankarshanayoh-and Lord Sankarshana; api-also; hetukartritvam-the condition of being the cause; sucayati-indicates.
The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if
Krishna and Balarama had appeared from Lord Vishnu") indicate that in reality Vasudeva
and Sankarshana are emanations of Krishna and Balarama.
Text 85
tau capi iti ca-shabdo 'nukta-samuccayarthatvena bhagavat-sankarshanau svayam
avivishatuh. pashcat tau ca tat tadatmyenavivishatur iti bodhayati. api-shabdo
yatranusyutav amu, so 'pi tad-amsha apiti gamayati. tayor eko balabhadro babhuva ity
adikam tu nara-narayano bhavet. harir eva bhaven narah ity adivat tad-aikyavaptyapekshaya.
tau capi iti-the words tau capi"; ca-shabdah-the word "ca"; anukta-unspoken; samuccayaarthatvena-with additional meanings; bhagavat-Vasudeva; sankarshanau-and Sankarshana;
svayam-personally; avivishatuh-entered; pashcat-afterwards; tau-the two; ca-also; tattherefore; tad-atmyena-in Their original forms; avivishatuh-entered; iti-thus; bodhayatiteaches; api-shabdah-the word "api"; yatra-where; anusyutau-joined; amu-the two; sah
api-the same person; tat-His; amshah-expansions; api-also; iti-thus; gamayati-causes to
go; tayoh-from the two; ekah-one; balabhadrah-Balarama; babhuva-became; iti adikametc.; tu-also; nara-narayanah-Nara and Narayana Rishis; bhavet-became; harih-Hari; evacertainly; bhavet-became; narah-Nara; iti adivat-as in the passage beginning; tat-of Them;
aikya-oneness; avapti-attainment; apekshaya-with reference to.
An intricate sequence of events is hinted by the use of the phrase "tau capi (the two of
them, also, also)" in this passage from the Mahabharata. First: Vasudeva and Sankarshana
(the purusha-incarnations) entered the wombs of Devaki and Rohini. Then: Krishna and
Balarama (the original forms of Vasudeva and Sankarshana) entered the wombs of Devaki
and Rohini "also". Then, within the womb of Devaki, Vasudeva and Krishna joined to
become a single Krishna, and within Rohini's womb Sankarshana and Balarama joined to
become a single Balarama. In this way the word “api" (also) refers to the joining of KrishnaVasudeva and Balarama-Sankarshana. In other words, Lord Krishna sent His immediate
vishnu-tattva expansions into the material world before He personally came, and when He
personally came, He and His vishnu-tattva forms became united into a single form. This is
confirmed in the following statements:
1. "tayor eko balabhadro babhuva" (the two of Them then became one Balarama).
2. "nara-narayano bhavet. harir eva bhaven narah" (Nara-Narayana Rishis joined to become
a single Lord Hari).
Text 86
keshavah shri-mathurayam keshava-sthanakhya-maha-yoga-piöhadhipatvena prasiddhah,
sa eva krishna iti.
keshavah-Kesava; shri-mathurayam-in Mathura; keshava-of Lord Keshava; sthana-the
abode; akhya-known as; maha-great; yoga-piöha-sacred place; adhipatvena-as the ruler;
prasiddhah-famous; sah-He; eva-certainly; krishnah-Krishna; iti-thus.
Another meaning of this passage from the Mahabharata which explains that Krishna appears
as a "kesha" is that "Keshava" is specifically the name of Lord Krishna when He appears as
the monarch of Mathura. In this way, the passage from the Mahabharata may be
paraphrased: "The original Krishna then appeared in His feature as Keshava (the monarch
of Mathura)."
Text 87
ata evodaharishyate bhumeh suretara ity adi. shri-nrisimha-purane tu sita-krishne ca macchakti iti tat-tad-varna-nirdeshenamshu-vacaka eva shakti-shabda iti tat-tulyatatparyopekshaya.
atah eva-therefore; udaharishyate-it may be said; bhumeh suretara iti adi-the verse
beginning "bhumeh suretara"; shri-nrisimha-purane-in the Nrisimha Purana; tu-but; sitawhite; krishne-and black; ca-and; mat-my; shakti-potencies; tat-tat-various; varna-colors;
nirdeshena-by describing; amshu-the effulgence; vacakah-describing; eva-certainly; shaktishabdah-by the word "shakti"; iti-thus; tat-with that; tulya-equal; tatparya-understanding;
upekshaya-with reference to this.
In the Shrimad-Bhagavatam (2.7.26) Lord Krishna is described as "sita-krishna-kesha". This
does not mean that Krishna is an incarnation of a black hair from Lord Vishnu. The actual
explanation of this word is found in the Nrisimha Purana, where the Lord explains: "sitakrishne ca mac-chakti" (I appear in many vishnu-tattva forms, which have complexions of
white, black, and many other colors).
Text 88
shrimad-bhagavatasya tu naisha prakriyavakalita. tasmat evam vadanti rajarshe ity adivad
eva sabhimata. kadacid atma-gopanaya bhagavan yad anyatha darshayati, tad eva rishayo
yatha-mati prastuvantiti. tad etad anuvadakasya bhumeh suretara-varutha-ity adau kalaya
sita-krishna-keshah ity asya ca yojana.
shrimad-bhagavatasya-of the Shrimad-Bhagavatam; tu-but; na-not; esha-this; prakriyaavakalita-fault; tasmat-therefore; evam vadanti rajarshe iti adivat-just as the verse
beginning with "evam vadanti rajarshe"; eva-certainly; sa-it; abhimata-may be considered;
kadacit-sometimes; atma-Himself; gopanaya-for concealing; bhagavan-the Original
Personality of Godhead; yat-because; anyatha-otherwise; darshayati-displays Himself; tatfor this reason; eva-certainly; rishayah-the sages; yatha-mati-as far as their realization
permits; prastuvanti-offer prayers; iti-thus; tat-therefore; etat-this; anuvadakasya-of the
speaker; bhumeh suretara-varutha-iti adau-the verse beginning with the words "bhumeh
suretara-varutha"; kalaya sita-krishna-keshah iti-the phrase "kalaya sita-krishna-keshah";
asya-of this; ca-also; yojana-suitable.
Because this phrase from the Bhagavatam (sita-krishna-keshah) is somewhat ambiguous,
the Bhagavatam should not be considered faulty. The phrase from the Bhagavatam
describing Krishna's bewilderment when Shalva tricked Him (evam vadanti rajarshe) is
described as an explanation given by some sages. In other words, although Krishna is never
actually bewildered, some sages said that He was bewildered on that occasion. Therefore
the statements of the Bhagavatam sometimes contain the opinions of certain sages
according to their partial understanding. Sometimes the Original Personality of Godhead
chooses to conceal Himself and He appears to be something that He actually is not. Because
the Lord sometimes does not reveal His actual nature, therefore it is said that the sages
describe Him according to their realization. In other words, the opinions of the sages
sometimes present an incomplete view of the Supreme Lord. It is possible to interpret this
Bhagavatam verse (2.7.26) (which describes the "sita-krishna-keshah") as such a partial
understanding, even though it is recorded in the Bhagavatam.
Text 89
kalaya amshena yah sita-krishna-keshah, sita-krishnau keshau yatra tatha-vidhah, sa eva
sakshad bhagavan jata ity evam kartavyeti.
kalaya-the word "kalaya"; amshena-means "with His expansions; yah-who; sita-krishnakeshah-the phrase "sita-krishna-keshah"; sita-krishna keshau yatra tatha-vidhah-who
expands as the white and black purusha incarnations (Sankarshana and Vasudeva); sah
eva-that very same person; sakshat-directly; bhagavan-the Original Personality of
Godhead; jatah-appeared; iti-thus; evam kartavya iti-in this way it should be understood.
Lord Krishna is therefore the Original Personality of Godhead, and the phrase "kalaya sitakrishna-keshah" means "The Suprme Personality of Godhead, who expands as the white
and black purusha-incarnations (Lord Sankarshana and Lord Vasudeva)."
Text 90
ata eva purusha-narayanasya tathagamana-pratipadaka-shri-hari-vamshi-vakyam api tattejasam akarshana-vivakshayaivoktam. sarvesham praveshash ca tasmin sayuktikam
evodaharaniyah.
atah eva-therefore; purusha-narayanasya-of Lord Narayana; tatha-in the same way;
agamana-Krishna's arrival; pratipadaka-describing; shri-hari-vamsha-vakyam-statement of
the Hari-vamsha; api-and; tat-His; tejasam-potency; akarshana-taking; vivakshaya-with an
intention to describe; uktam-spoken; sarvesham-of all; praveshah-entrance; ca-also;
tasmin-within Him; sa-yuktikam-with good reason; eva-certainly; udaharaniyah-should be
described.
According to the description of Lord Krishna's advent found in the Hari-vamsha (and quoted
in Text 59 of this anuccheda), all the potencies of Lord Narayana are present within the
form of Lord Krishna. Actually, all the forms of the Personality of Godhead are present
within the original form of Krishna.
Text 91
atah padmottara-khande nrisimha-rama-krishneshu shad-gunya-paripuranam ity
avatarantara-sadharanyam api mantavyam. kintv avataranam prasange teshu shreshöhe
vividishite samanyatas tavat sarva-shreshöhas traya uktah. teshv apy uttarottaratradhikyakramabhiprayena shri-krishne shraishöhyam vivakshitam. ata eva shri-vishnu-purane
maitreyena hiranyakashiputvadishu jaya-vijayayos tayor amukti-mukti-karane prishöe shriparasharo 'pi shri-krishnasyaivaty-udbhaöaishvarya-prakasham aha.
atah-therefore; padma-uttara-khande-in the Uttara Khanda of the Padma Purana; nrisimhain Lord Nrisimha; rama-in Lord Rama; krishneshu-and in Lord Krishna; shaö-gunya-of the
six opulences; paripuranam-fullness; iti-thus; avatara-antara-for all the incarnations of
Godhead; sadharanyam-universal feature; api-although; mantavyam-should be considered;
kintu-however; avataranam prasange-among all the incarnations of Godhead; teshu-among
them; shreshöhe-best; vividisite-desired to be known; samanyatah-generally; tavat-to that
extent; sarva-of all; shreshöhah-best; trayah-three; uktah-are described; teshu-among
them; api-even; uttara-uttaratra-adhikya-krama-of each one superior to the preceding one;
abhiprayena-with the intention; shri-krishne-for Lord Krishna; shraishöhyam-superiority;
vivaksitam-is desired to be spoken; atah eva-therefore; shri-vishnu-purane-in the Vishnu
Purana; maitreyena-by Maitreya; hiranyakashiputva-adishu-in the condition of accepting the
forms of Hiranyakashipu and other demons; jaya-of Jaya; vijayoh-and Vijaya; tayoh-of
them; amukti-without liberation; mukti-of liberation; karane-when the cause; prishöe-was
asked; shri-parasharah-Parashara Muni; api-also; shri-krishnasya-of Lord Krishna; evacertainly; ati-great; udbhaöa-extraordinary; aishvarya-opulence and prowess; prakashammanifestation; aha-described.
The Padma Purana Uttara-khanda explains:
nrisimha-rama-krishneshu
shad-gunya-paripuranam
"The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are fully
present in the forms of Lord Nrisimha, Rama, and Krishna."
Although all the forms of the Personality of Godhead fully display these six opulences, these
three forms are singled out as especially displaying them. Because the most significant word
"nrisimha-rama-krishneshu" is a dvandva-compound, and because the most important word
is generally placed at the end of a compound-word, we may conclude that because Krishna
is placed at the end of this compound, He is the most important of all the forms of the Lord.
This is confirmed in the Vishnu Purana, where Maitreya Muni asks Parashara Muni why Jaya
and Vijaya, although killed by the hands of Lord Nrisimha, Lord Varaha, and other forms of
the Lord, did not attain liberation, although they both became liberated when killed by the
hand of Lord Krishna. To answer this question, Parashara Muni described Lord Krishna's
supreme position among all the forms of the Personality of Godhead, and His supreme
opulence and power.
Text 92
kim ca shri-krishnam aprapyanyatra tv asuranam muktir na sambhavati.
kim ca-furthermore; ca-also; shri-krishnam-Lord Krishna; aprapya-without attaining;
anyatra-otherwise; tu-but; asuranam-of demons; muktih-liberation; na-not; sambhavati-is
possible.
Generally speaking, demons cannot attain liberation unless they attain the personal
association of Lord Krishna.
Text 93
eva-kara-dvayena svayam eva shri-gitasu tatha sucanat
eva-kara-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly;
shri-gitasu-in the Bhagavad-gita; tatha-in this way; sucanat-from the indication.
This is described in the following verses of Bhagavad-gita (16.19-20), where Lord Krishna
repeats the word "eva" (certainly) twice to emphasize the point:
Text 94
tan aham dvishatah kruran
samsareshu naradhaman
kshipamy ajasram ashubhan
asurishv eva yonishu
tan-those; aham-I; dvishatah-envious; kruran-mischievous; samsareshu-into the ocean of
material existence; naradhaman-the lowest of mankind; kshipami-put; ajasraminnumerable; ashubhan-inauspicious; asurishu-demoniac; eva-certainly; yonishu-in the
wombs.
"Those who are envious and mischievous, who are lowest among men, are cast by Me into
the ocean of material existence, into various demoniac species of life.
Text 95
asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim
asurim-demoniac; yonim-species; apannah-gaining; mudhah-the foolish; janmani janmaniin birth after birth; mam-unto Me; aprapya-without achieving; eva-certainly; kaunteya-O
son of Kunti; tatah-thereafter; yanti-goes; adhamam-condemned; gatim-destination.
"Attaining repeated birth amongst the species of demoniac life, such persons can never
approach Me. Gradually they sink down to the most abominable type of existence."
Text 96
kutracid bhagavad-dveshinam tat-smaranadi-prabhavena shruyatam va muktih. sarvesham
api tad-dveshinam tu mukti-pradatvam anyatravatare 'vatarini va na kaccic ca shruyate.
tasmat tesham api mukti-datritvaya shri-krishna evaishvarya-prakashadhikyam darshayati.
yuktam eva varnayam asa sa shri-parasharah.
kutracit-sometimes; bhagavat-of the Lord; dveshinam-of the enemies; tat-of the Lord;
smarana-adi-by remembrance, or by otherwise rendering service; prabhavena-by the
strength; shruyatam-is heard; va-or; muktih-liberation; sarvesham-of all; api-however; tatdveshinam-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of
granting; anya-other; avatare-during the incarnation; avatarini-the source of incarnations;
va-or; na-not; kaccit-some; ca-and; shruyate-is heard; tasmat-for this reason; tesham-of
them; api-even; mukti-datritvaya-for granting liberation; shri-krishnah-Shri Krishna; evacertainly; aishvarya-opulence; prakasha-manifestation; adhikyam-superiority; darshayatireveals; yuktam-properly; eva-certainly; varnayam asa-described; sah-he; shriparasharah-Parashara Muni.
According to the descriptions of the Vedic literatures, although the enemies of the Supreme
Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving Him in
some capacity, generally they do not all become liberated simply by associating with the
Lord or being killed by Him. By killing and liberating these demons, Lord Krishna reveals His
transcendental opulence, greater than the opulences of any other form of the Personality of
Godhead. These statements are all confirmed by the explanations spoken by Parashara Muni
and recorded in the Vishnu Purana.
Text 97
ata eva sarvam aishvarya-sakshat-karasya mukti-hetutvam uktva punash ca putanadimoksham vicintya kalanemy-adiham ca tad-abhavam ashankya tad apy asahamanas tasya
tu shri-krishnakhyasya bhagavatah paramadbhuta-svabhava evayam ity uvaca sarvantimagadyena
atah eva-therefore; sarvam-completely; aishvarya-opulence; sakshat-karasya-manifesting;
mukti-liberation; hetutvam-the condition of being the cause; uktva-having described;
punah-again; ca-also; putana-of Putana; adi-and others; moksham-the liberation; vicintyaconsidering; kalanemi-of Kalameni; adinam-and others; ca-also; tat-abhavam-the position
of not being liberated; ashankya-suspecting; tat-that; api-also; asahamanah-not tolerating;
tasya-of Him; tu-but; shri-krishna-akhyasya-named Shri Krishna; bhagavatah-of the
Original Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhavahnature; eva-certainly; ayam-this; iti-thus; uvaca-said; sarva-all; antima-at the end;
gadyena-by the prose statement.
When Lord Krishna considered how Putana and other demons had already become liberated,
He began to suspect that perhaps Kalanemi and the other remaining demons would not
attain liberation. This possibility became completely intolerable for the Lord. This
astonishing transcendental nature of the Supreme Personality of Godhead, Lord Krishna, is
described by Parashara Muni at the end of his prose description of the Lord's opulence.
Parashara said (Vishnu Purana 4.15.9):
Text 98
ayam hi bhagavan kirtitah samsmritash ca dveshanubandhenapy akhila-surasuradidurlabham phalam prayacchati, kim uta samyag-bhaktimatam ity anena.
ayam-He; hi-certainly; bhagavan-the Supreme Personality of Godhead; kirtitah-glorified;
samsmritah-remembered; ca-and; dvesha-anubandhena-with hatred; api-even; akhila-by
all; sura-the demigods; asura-demons; adi-and others; durlabham-difficult to attain;
phalam-result; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatam-of the
pure devotees.
"The Supreme Personality of Godhead, Lord Krishna, freely gave liberation to the demons
who, although full of hatred for Him, somehow became immersed in remembering Him or
talking about Him. If the Lord gave to these demons liberation, which is ordinarily very
difficult for them, or even for the demigods or anyone else to achieve, then how shall we be
able to describe the benediction He gave to the pure devotees full of love for Him?"
Text 99
atah shri-bhagavata-mate tayor janma-traya-niyamash ca shri-krishnad eva tan-mokshah
sambhaved ity apekshayaiveti jneyam.
atah-therefore; shri-bhagavata-of the Shrimad-Bhagavatam; mate-in the opinion; tayoh-of
Jaya and Vijaya; janma-traya-niyamah-punishment of taking three births as demons; caand; shri-krishnat-from Shri Krishna; eva-certainly; tat-their; mokshah-liberation;
sambhavet-became possible; iti-thus; apekshaya-in this regard; eva-certainly; iti-thus;
jneyam-it should be understood.
The Shrimad-Bhagavatam explains that Jaya and Vijaya were cursed to take three births as
demons. We may note in this connection that they were ultimately liberated by Krishna.
Their liberation was possible only from the hand of Krishna and not from any other form of
the Lord.
Text 100
ata eva shri-naradenapi tam uddishyaivoktam vairena yam nripatayah ity adina, shribrahmana ca ye ca pralamba-khara-durdara ity adina sarvesham muktidatvam ca tasya
shri-krishnasya nija-prabhavatishayena yatha kathancit smartri-cittakarshanatishayasvabhavat. anyatra tu tatha svabhavo nastiti nasti muktidatvam. ata eva venasyapi vishnudveshinas tadvad aveshabhavan mukty-abhava iti.
atah eva-therefore; shri-naradena-by Narada Muni; api-also; tam uddishya-in this
connection; eva-certainly; uktam-is explained; vairena yam nripatayah iti adina-by the
verse (Bhag. 11.5.48) "vairena yam nripatayah shishupala-paundra-shalvadayo gati-vilasavilokanadyaih dhyayanta akrita-dhiyah shayanasanadau tat-samyam apur anurakta-dhiyam
punah kim"; shri-brahmana-by Lord Brahma ; ca-also; ye ca pralamba-khara-durdara iti
adina-by the verse (Bhag. 2.7.34-35) "ye ca pralamba-khara-dardura-keshy-arishöamallebha-kamsa-yavanah kapi-paundrakadyah anye ca shalva-kuja-balvala-dantavakrasaptoksha-shambara-viduratha-rukmi-mukhyah/"ye va mridhe samiti-shalina atta-capah
kamboja-matsya-kuru-shrijaya-kaikayadyah yasyanty adarshanam alam bala-parthabhima-vyajahvayena harina nilayam tadiyam"; sarvesham-of all; muktidatvam-the position
of granting liberation; ca-and; tasya-of Him; shri-krishnasya-Shri Krishna; nija-prabhavaatishayena-by His great potency; yatha-just as; kathancit-in every way; smaritri-of the
meditator; citta-the mind; akarshana-attracting; atishaya-great; svabhavat-because of
nature; anyatra-otherwise; tu-but; tatha-in that way; sva-own; bhavah-nature; na-not;
asti-is; na-not; asti-is; muktidatvam-the position of granting liberation; atah eva-for this
reason; venasya-of King Vena; api-also; vishnu-for Lord Vishnu; dveshinah-full of hatred;
tadvat-in that way; avesha-entrance; abhavat-because of the non-existence; mukti-of
liberation; abhavah-non-existence; iti-thus.
Even demons who are killed by Lord Krishna, or who think of Him at the time of death in a
spirit of enmity, attain liberation. This is confirmed by Narada Muni in the following verse of
Shrimad-Bhagavatam (11.5.48):
"Kings like Shishupala, Paundraka and Shalva meditated in envy upon the movements,
playful gestures, glances and other attractions displayed by Lord Krishna. Thus fixing their
minds while engaged in lying down, sitting, and in all activities, they attained a status equal
to His. How then to compare with those whose minds are naturally attached to Him in a
favorable mood?"*
It is also confirmed by Lord Brahma in these words (Shrimad-Bhagavatam 2.7.34):
"All demonic personalities like Pralamba, Dhenuka, Baka, Keshi, Arishöa, Canura, Mushöika,
Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like
Shalva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Shambara, Viduratha
and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Shrinjaya and Kekaya, would
all fight vigorously, either with the Lord Hari directly or with Him under His names of
Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the
impersonal brahmajyoti or His personal abode in the Vaikunöha planets."*
By His own transcendental potency, Lord Krishna can grant liberation to anyone, regardless
of how they think of Him. It is only Lord Krishna who will always grant liberation to the
demons killed by Him. If one is thinking of Lord Krishna, even adversely, at the time of
death, he will certainly become liberated. If one hatefully thinks of any other form of the
Lord at the time of death, he may not necessarily become liberated. For example, the
demon Vena was unable to think of the form of Shri Krishna at the time of his death, and
therefore the demon did not attain liberation. One who, at the time of his death meditates
on the Personality of Godhead in a spirit of animosity is only assured of liberation if the
object of his meditation is specifically the form of Shri Krishna.
Text 101
ata evoktam tasmat kenapy upayena manah krishne niveshayet iti.
atah eva-therefore; tasmat-therefore; kenapi-by any; upayena-means; manah-the mind;
krishne-in Krishna; niveshayet-one should fix.
Because liberation is attainable even for one who remembers the form of Shri Krishna even
in a spirit of animosity, it is said in the Shrimad-Bhagavatam (7.1.33):
"Therefore one must somehow think of Krishna, whether in a friendly way, or inimically."
Text 102
tasmad asty eva sarvato 'py ashcaryatama shaktih shri-krishnasyeti siddham.
tasmat-from this evidence; asti-there is; eva-certainly; sarvatah-completely; api-also;
ashcaryatama-most astonishing; shaktih-potency; shri-krishnasya-of Shri Krishna; iti-thus;
siddham-the conclusion.
From these statements we may conclude that Lord Krishna is the master of the most
wonderful transcendental potency.
Text 103
tad evam virodha-pariharena viruddharthanam apy arthanukulyena shri-krishnasya
svayam-bhagavattvam eva dridhi-kritam.
tat-therefore; evam-in this way; virodha-objections; pariharena-by removing; viruddhaarthanam-of the improperly interpreted scriptural passages; artha-anukulyena-by the
proper interpretation; shri-krishna-of Shri Krishna; svayam-bhagavattvam-the status of the
Original Personality of Godhead; eva-certainly; dridhi-kritam-is conclusively proven.
By answering all objections and by giving the proper interpretation of those scriptural
passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I
have firmly established the fact that Lord Krishna is the Original Form of the Personality of
Godhead.
Text 104
tatra ca vedanta-sutradav apy ekasya maha-vakyasya nana-vakya-virodha-pariharenaiva
sthapanaya darshayan napy atraivedrisham ity ashraddheyam. vakyanam durbala-balitvam
eva vicaraniyam, na tu bahv-alpata. drishyate ca loke-ekenapi yuddhe sahasra-parajaya iti.
evam ca bahu-virodha-pariharenaiva svasmin shri-krishnakhye para-brahmani sarvavedabhidheyam aha
tatra-in this connection; ca-also; vedanta-sutra-in the Vedanta-sutra; adau-and other Vedic
literatures; api-also; ekasya-of one; maha-vakyasya-great statement; nana-various; vakyastatements; virodha-opposition; pariharena-by removing; eva-certainly; sthapanaya-of
establishing; darshayan-showing; na-not; api-but; atra-here; eva-certainly; idrisham-in this
way; iti-thus; ashraddha-lack of faith; iyam-this; vakyanam-of statements; durbala-of the
weak; balitvam-strength; eva-certainly; vicaraniyam-to be established; na-not; tu-but;
bahu-of many statements; alpata-weakness; drishyate-is observed; ca-also; loke-in the
world; ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajayah-victor;
iti-thus; evam-in the same way; ; ca-also; bahu-many; virodha-objections; pariharena-by
removing; eva-certainly; svasmin-in Himself; krishna-akhye-named Krishna; parabrahmani-the Supreme Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-
name-aha-says.
Someone may object: By speaking only a few arguments, you have attempted to refute the
great mass of evidence against your theory. I cannot believe your conclusion.
To this I reply: In the Vedanta-sutra and other Vedic literatures many lengthy arguments
are refuted in a few words. The length of an argument is not the criterion of whether it is
true or not. Even in the material world we may see an example of this, for sometimes a
single strong fighter may defeat a thousand soldiers in the battle. In the same way a single
strong argument may defeat thousands of illogical words. All of your arguments are
defeated by Lord Krishna Himself, for He describes Himself as the ultimate meaning of all
the Vedic literatures in the following words (Shrimad-Bhagavatam 11.21.42-43):
Text 105
kim vidhatte kim acashöe
kim anudya vikalpayet
ity asya hridayam loke
nanyo mad veda kashcana
mam vidhatöe 'bhidhatte mam
vikalpyapohyate hy aham
kim-what; vidhatte-direct; kim-what; acashöe-declare; kim-what; anudya-taking as the
object; vikalpayet-may conjecture; iti-thus; asyah-of the Vedic literature; hridayamintention; loke-in this world; na-not; anyah-other; mat-than Me; veda-knows; kashcanaanyone; mam-Me; vidhatte-they ordain; abhidhatte-set forth; mam-Me; vikalpyaspeculating; aphyate-am fixed; hi-certainly; aham-I.
"What is the direction of all Vedic literatures? On whom do they set focus? Who is the
purpose of all speculation? Outside of Me no one knows these things. Now you should know
that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic
literature is to know Me by different speculations, either by indirect understanding or by
dictionary understanding. Everyone is speculating about Me."
Sarva-samvadini Comment
kim vidhatte iti; asya curnika-praghaööake kesha"-shabda-vyakhyane shri-hari-vamshavakyani
tatra sa parvati nama
guha devaih sudurgama
tribhis tasyaiva vikrantair
nityam parvasu pujita
puranam tatra vinyasya
deham harir udara-dhih
atmanam yojayam asa
vasudeva-grihe prabhuh iti.
kim vidhatte iti-Shrimad-Bhagavatam 11.21.42-43 quoted on @ page 234; asya-of this
verse; curnika-praghaööake-in the style of composition known as "curnika"; kesha-shabdaof the word "kesha"; vyakhyane-in the explanation; shri-hari-vamsha-of the Hari-vamsha;
vakyani-the statements; tatra-there; sa-that; parvati-of the mountain; nama-indeed; guhathe cave; devaih-by the demigods; sudurgama-very difficult to be approached; tribhih-by
three; tasya-of Him; eva-certainly; vikrantaih-powerful; nityam-eternally; parvasu-in that
place; pujita-worshipped; puranam-existing from time immemorial; tatra-there; vinyasyaplacing; deham-form; harih-Lord Hari; udara-dhih-magnanimous; atmanam-Himself;
yojayam asa-manifested; vasudeva-of Maharaja Vasudeva; grihe-in the home; prabhuh-the
Supreme Master.
That Lord Krishna is not an incarnation of one of Lord Vishnu's hairs, but is directly the
Original Supreme Personality of Godhead is also confirmed in the following statement of the
Hari-vamsha:
"The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot
approach, then appeared in that mountain cave in His primeval original transcendental
form. After being worshipped by Brahma , Shiva, and Vishnu, the magnanimous Supreme
Lord appeared within the home of Maharaja Vasudeva."
Anuccheda 30
Text 1
öad evam, krishnas tu bhagavan svayam ity etat-pratija-vakyaya maha-virarajayevatmanaiva nirjityatmasat-krita-virodhi-shatarthayapi shobha-visheshena
prekshavatam anandanartham chaturanginim senam ivanyam api vacana-shrenim
upaharami. tatra tasya lilavatara-kartritvam aha
tat-therefore; evam-in this way; krishnah tu bhagavan svayam iti-the statement "krishnas
tu bhagavan svayam (Bhag. 1.3.28); etat-of this; pratija-assertion; vakyaya-for statement;
maha-great; vira-of heros; rajaya-for the ruler; iva-just as; atmana-personally; iva-just as;
nirjitya-having defeated; atmasat-krita-brought under subjugation; virodhi-of those
attempting to refute the arguments; shata-of hundreds; arthaya-meanings; api-even;
shobha-with a beauty; visheshena-specific; prekshavatam-of the observers; anandanaartham-for the delight; chaturanginim-consisting of four parts (footsoldiers, cavalry, chariot
warriors, and warriors riding elephants); senam-army; iva-just like; anyam-the other; apieven; vacana-of words; shrenim-multitude; upharami-I bring; tatra-in this connection;
tasya-of Lord Krishna; lila-avatara-of pastime incarnations; karitritvam-the status as the
original source.
Our paribhasha-sutra (krishna tu bhagavan svayam) now appears as a great heroic king
who has just defeated hundreds of enemies in the form of opposing arguments and
completely brought them under his submission to the great delight of all onlookers. I shall
now bring into view the multitude of arguments that forms the footsoldiers, cavalry, chariot
warriors and elephant-riding warriors of his army. The first division of that army consists of
the arguments to prove that Shri Krishna is the origin of all lila-avataras (pastime
incarnations). At the beginning of this division is the following verse spoken by the
demigods to Lord Krishna (Shrimad-Bhagavatam 10.2.40):
Text 2
matsyashva-kacchapa-nrisimha-varaha-hamsarajanya-vipra-vibudheshu kritavatarah
tvam pasi nas tri-bhuvanam ca yathadhunesha
bharam bhuvo hara yaduttama vandanam te
ity adi spashöam devah shri-bhagavantam.
matsya-the fish incarnation; ashva-the horse incarnation; kacchapa-the tortoise
incarnation; nrisimha-the Narasimha incarnation; varaha-the Varaha incarnation; hamsathe swan incarnation; rajanya-incarnations as Lord Ramacandra and other kshatriyas;
vipra-incarnations as brahmanas like Vamanadeva; vibudheshu-among the demigods; kritaavatarah-appeared as incarnations; tvam-Your Lordship; pasi-please save; nah-us; tribhuvanam ca-and the three worlds; yatha-as well as; adhuna-now; isha-O Supreme Lord;
bharam-burden; bhuvah-of the earth; hara-please diminish; yadu-uttama-O Lord Krishna,
best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; adi-beginning;
spashöam-the meaning is clear; devah-the demigods; shri-bhagavantam-to Lord Krishna.
"O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a
tortoise, Narasimhadeva, a boar, a swan, Lord Ramacandra, Parashurama and, among the
demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Krishna, best of the
Yadus, we respectfully offer our obeisances unto You."*
Anuccheda 31
tatha, sureshv rishishv isha tathaiva ity adi. spashöam, brahma tam.
tatha-in the same way; sureshu rishishu isha tatha eva iti adi-the Shrimad-Bhagavatam
10.14.20 ("sureshv rishishv isha tathaiva nrishv api, tiryakshu yadahsv api te 'janasya,
janmasatam curmada-nigrahaya, prabho vidhatah sad-anugrahaya"); spashöam-clear;
brahma-Brahma ; tam-to Lord Krishna.
This is confirmed in the following verse spoken by Brahma to Lord Krishna (ShrimadBhagavatam 10.14.20):
"O Original Personality of Godhead, O creator of the entire cosmic manifestation, although
You never take birth You nevertheless appear among the demigods, sages, human beings,
animals, and aquatics, in order to crush the false pride of the demons, and bestow Your
mercy to the saintly devotees."*
Anuccheda 32
tatha, bahuni santi namani rupani ca sutasya te ity adi. spashöam. gargah shri-vraja-rajam.
tatha-in the same way; bahuni santi namani rupani ca sutasya te iti adi-the ShrimadBhagavatam (10.8.15) ("bahuni santi namani rupani ca sutasya te, guna-karmanurupani
tany aham veda no janah"); spashöam-clear; gargah-Gargacarya; shri-vraja-rajam-to the
king of Vrajabhumi.
This is also confirmed in the following verse (Shrimad-Bhagavatam 10.8.15) spoken by
Gargacarya to Nanda Maharaja:
"For this son of yours (Krishna) there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in general do not
understand them."*
Anuccheda 33
Text 1
evam yasyavatara jnayante sharireshv asharirinah ity adi. sharirishv asharirina ity api jnane
hetu-garbha-visheshanam. sharirishu madhye 'py avatirnasya satah svayam asharirinah.
evam-in the same way; yasya avatarah jnayante sharireshu asharirinah iti adi-in the
Shrimad-Bhagavatam 10.10.34 ("yasyavatara jnayante sharirshve asharirinah, tais tair
atulyatishayair viryair dehishv asangataih"); sharireshu-among the conditioned souls who
have material bodies; asharirinah-without a material body; iti-thus; api-although; jnane-in
knowledge; hetu-of causes; garbha-the origin; visheshanam-distinguishing characteristic;
sharirishu-among embodied beings; madhye-in the midst; api-although; avatirnasyaincarnated; satah-of the Absolute Truth; svayam-personally; asharirinah-without a material
body.
This is also confirmed in the following verse spoken by Nalakuvara and Manigriva to Lord
Krishna (Shrimad-Bhagavatam 10.10.34):
"Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities
impossible for such creatures to perform: extraordinary, incomparable, transcendental
activities of unlimited power and strength. These bodies of Yours, therefore, are not made
of material elements, but are incarnations of Your Supreme Personality."*
This statement explains that the forms of Lord Krishna are always spiritual.
Text 2
natah param parama yad bhavatah svarupam ity adi dvitiya-sandarbhodaharanapraghaööaka-drishöya jivavad deha-dehi-parthakyabhavena mukhyamatvarthayogat.
kuveratmajau shri-bhagavantam.
natah param parama yad bhavatah svarupam iti adi-Shrimad-Bhagavatam 3.9.3; dvitiyasandarbha-in the second Sandarbha; udaharana-prabhaööaka-drishöya-by the description;
jivavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the
body; parthakya-of separateness; abhavena-because of non-existence; mukhyamatvarthaayogat-because of the inappropriateness; kuvera-atmajau-the two sons of Kuvera; shribhagavantam-to the Supreme Lord.
This is also confirmed in the following verse spoken by Brahma to Lord Krishna (ShrimadBhagavatam 3.9.3):
"O my Lord, I do not see a form superior to Your present form of eternal bliss and
knowledge."*
In the verse beginning "yasyavatarah" (Shrimad-Bhagavatam 10.10.34) we should not
interpret the word “asharirinah" to mean "formless". The actual meaning is that because the
Supreme Lord does not manifest an external material body different from Himself, He is
therefore called “asharirinah". This has already been explained in the second (Bhagavat)
sandarbha. Someone may argue that the word “asharirinah" should be interpreted as
"formless" becuse that is the direct meaning of the word. To this objection I reply: Because
this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme
Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning
("formless") should be rejected, and the secondary meaning of the word ("without an
external material body") should be accepted.
Anuccheda 34
aparam
yat-pada-pankaja-rajah shirasa bibharti
shrir abjajah sagirishah saha loka-palaih
lila-tanuh sva-krita-setu-paripsaya yah
kalo 'dadhat sa bhagavan mama kena tushyet.
spashöam. nagnajit shri-bhagavantam.
aparam-further; yat-whose; pada-feet; pankaja-lotus; rajah-dust; shirasa-on the head;
bibharti-carries; shrir-Lakshmi; abjajah-Brahma; sagirishah-with Shiva; saha-with; lokapalaih-the protectors of the planets; lila-for pastimes; tanuh-form; sva-krita-accepted;
setu-principles of religion; paripsaya-with a desire; yah-who; kalah-time; adadhat-placet;
sah-He; bhagavan-the Supreme Lord; mama-my; kena-by what?; tushyet-may please;
spashöam-clear; nagnajit-Nagnajit; shri-bhagavantam-to the Supreme Personality of
Godhead.
This is also confirmed in the following verse (Shrimad-Bhagavatam 10.58.37) spoken by
King Nagnajit to Lord Krishna:
"O Lord who accepts the form of the various pastime-incarnations in order to protect the
principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakshmi,
Brahma, Shiva, and all the demigods upon their heads, O Supreme Personality of Godhead,
what may I do to please You?"
Anuccheda 35
Text 1
param ca
namas tasmai bhagavate
krishnayakunöha-medhase
yo dhatte sarva-bhutanam
abhavayoshatih kalah
param-in another place (Bhag. 10.87.46); ca-also; namah-I offer my respectful obeisances;
tasmai-to Him; bhagavate-the Original Personality of Godhead; krishnaya-Lord Krishna;
akunöha-medhase-omniscient; yah-who; dhatte-accepts; sarva-of all; bhutanam-living
entities; abhavaya-for the liberation; ushatih-auspicious; kalah-forms of His plenary
expansions.
This is also confirmed in the Shrimad-Bhagavatam (10.87.46), where Narada Muni offers
the following prayer:
"I offer my respectful obeisances to Lord Krishna, the all-knowing Original Personality of
Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His
many incarnations."
Text 2
öika namah iti shri-krishnavatarataya narayanam stauti, ete camsa-kalah pumsah krishnas
tu bhagavan svayam, ity ukteh ity esha. ata eva shruti-stava-shravananantaram tasma eva
namaskarat shruti-stutav api shri-krishna eva stutya ity ayatam.
öika-commentary; ca-also; namah iti-this verse, which begins with the word "namah"; shrikrishna-avatarataya-the appearance of Lord Krishna; narayanam-Narayana Rishi; stautiglorifies; ete camsha-kalah pumsah krishnas tu bhagavan svayam iti ukteh-from the
statement "Krishnas tu bhagavan svayam"; iti esha-the same; atah eva-therefore; shruti-of
the personified Vedas; stava-of the prayers; sravana-hearing; anantaram-after; tasmai-to
Him; eva-certainly; namaskarat-because of obeisances; shruti-of the personified Vedas;
stutau-in the prayers; api-also; shri-krishnah-Shri Krishna; eva-certainly; stutyah-glorified;
iti-thus; ayatam-concluded.
Shridhara Svami explains in his commentary on this verse:
"Speaking to Narayana Rishi, Narada glorified the appearance of Lord Krishna by speaking
this verse, which confirms the truth of the statement "ete camsha-kalah pumsah krishnas tu
bhagavan svayam". In this way, at the end of the Prayers of the Personified Vedas, Narada
Muni affirmed that Lord Krishna is the Original Personality of Godhead, the source of all
incarnations.
Text 3
tathaiva shrutibhir api nibhrita-marun-mano-'ksha-dridha-yoga-yujah ity adi padye nijarimoksha-pradatvady-asadharana-lingena sa eva vyanjitah. spashöam. shri-naradah.
tatha-in the same way; eva-certainly; shrutibhih-by the Personified Vedas; api-also;
nibhrita-marun-mano-'ksha-dridha-yoga-yujah iti adi padye-in the Shrimad-Bhagavatam
10.87.23 "nibhrita-marun-mano 'ksha-dridha-yoga-yujo hridi yan munaya upasate tad
arayo 'pi yayuh smaranat striya uragendra-bhoga-bhuja-danda-vishakta-dhiyo vayam api te
samah samadrisho 'nghri-saroja-sudhah"; nija-own; ari-enemies; moksha-liberation;
pradatva-giving; asadharana-extraordinary; lingena-by the quality; sah-He; eva-certainly;
vyajitah-characterized; spashöam-the rest of the verse is clear; shri naradah-Narada Muni.
Because Lord Krishna grants liberation even to the enemies killed by Him, He is unique
among all the forms of the Personality of Godhead. This is confirmed by the following
statement spoken by the Personified Vedas and repeated by Narada Muni in ShrimadBhagavatam (10.87.23):
"By practicing the mystic yoga system and controlling their breath, the great sages
conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul
within their hearts and ultimately entered into the impersonal Brahman. However, even the
enemies of the Supreme Personality of Godhead attain that position simply by thinking of
the Supreme Lord."*
Anuccheda 36
Text 1
tatha gunavatara-kartritvam aha
ity uddhavenaty-anurakta-cetasa
prishöo jagat-kridanakah sva-shaktibhih
grihita-murti-traya ishvareshvaro
jagada saprema-manohara-smitah
tatha-in the same way; guna-of the modes of material nature; avatara-incarnations;
karitritvam-the state of accepting; aha-describes; iti-thus; uddhavena-by Uddhava; atianurakta-cetasa-in a spirit of unalloyed devotional service; prishöah-inquired; jagat-for
whom the universe; kridanakah-is just like a toy; sva-with His own; shaktibhih-potencies;
grihita-accepted; murti-trayah-the three forms of the guna-avataras; ishvara-ishvarah-the
supreme controller of all controllers; jagada-spoke; sa-prema-affectionate; manoharaenchanting; smitah-with a smile; spashöam-the meaning of the verse is clear.
That Lord Krishna is the source of all the guna-avataras (Vishnu who controls the mode of
goodness, Brahma who controls the mode of passion, and Shiva who controls the mode of
ignorance) is confirmed in the following verse from Shrimad-Bhagavatam (11.29.7):
"When the great pure devotee Uddhava had asked this question, Lord Krishna, who accepts
the forms of the three guna-avataras (Vishnu, Brahma and Shiva), who controls the
universe with His various potencies just as a child controls a toy, and who is the supreme
controller of all the demigods, smiled in a charming and affectionate way and replied to His
devotee's question in the following words."**
Text 2
atra ajanatam tvat-padavim ity udahritam vacanam apy anusandheyam. shri-shukah.
atra-in this connection; ajanatam tvat-padavim-Shrimad-Bhagavatam 10.14.19 ("ajanatam
tvat-padavim anatmany atmatma bhasi vitatya mayam shrishöav ivaham jagato vidhana iva
tvam esho 'nta iva tri-netrah."); iti-thus; udahritam-said; vacanam-statement; api-also;
anusandheyam-should be considered; shri-shukah-Shri Sukadeva Gosvami.
In this connection we may note the following statement spoken by Brahma to Lord Krishna
(Shrimad-Bhagavatam 10.14.19):
"O Lord Krishna, persons who are unaware of Your inconceivable energy cannot understand
that You alone expand Yourself as the creator Brahma, maintainer Vishnu, and annihilator
Shiva. Persons who are not in awareness of things as they are contemplate that I, Brahma,
am the creator, Vishnu is the maintainer, and Lord Shiva is the annihilator. Actually You are
alone everything: creator, maintainer and annihillator."*
Anuccheda 37
Text 1
atha purushavatara-kartritvam apy aha
iti matir upakalpita vitrishna
bhagavati satvata-pungave vibhumni
sva-sukham upagate kvacid vihartum
prakritim upeyushi yad-bhava-pravahah
shri-bhishmah uvaca-Shri Bhishmadeva said; iti-thus; matih-thinking, feeling and willing;
upakalpita-invested; vitrishna-freed from all sense desires; bhagavati-unto the Personality
of Godhead; satvata-pungave-unto the leader of the devotees; vibhumni-unto the great;
sva-sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes;
vihartum-out of transcendental pleasure; prakritim-in the material world; upeyushi-do
accept it; yat-bhava-from whom the creation; pravahah-is made and annihilated.
That Lord Krishna is the origin of the purusha-avataras, who are the creators of the material
universes, is confirmed in the following prayer spoken by Bhishmadeva to Lord Krishna
(Shrimad-Bhagavatam 1.9.32):
"Let me now invest my thinking, feeling and willing, which were so long engaged in different
subjects and occupational duties, in the all-powerful Lord Shri Krishna. He is always selfsatisfied, but sometimes, being the leader of the devotees, He enjoys transcendental
pleasure by descending on the material world, although from Him only the material world is
created."*
Text 2
öika ca parama-phala-rupam shri-krishna-ratim prarthayitum prathamam svakritam
arpayati iti iti vigato bhuma yasmat tasmin. yam apekshyanyatra mahattvam nastity
arthah. tad eva paramaishvaryam aha sva-sukham svarupa-bhutam paramanandam
upagate praptavaty eva. kvacit kadacid vihartum kriditum prakritim upeyushi svikritavati,
na tu svarupa-tirodhanena jivvat paratantryam ity arthah. vihartum ity uktam prapancayati
yad yato bhava-pravahah shrishöi-parampara bhavati ity esha.
öika-commentary; ca-and; parama-ultimate; phala-result; rupam-form; shri-krishna-for
Lord Krishna; ratim-attraction; prarthayitum-to pray; prathamam-first; svakritam-accepted;
arpayati-offers; iti-thus; iti-thus; vigato-gone; bhuma-the Lord; yasmat-from whom;
tasmin-in Him; yam-whom; apekshya-in relation; anyatra-in someone else; mahattvamgreatness; na-not; asti-is; iti-thus; arthah-meaning; tad-this; eva-certainly; paramasupreme; aishvaryam-opulence; aha-said; sva-sukham-own happiness; svarupa-own form;
bhutam-manifested; parama-supreme; anandam-bliss; upagate-attained; praptavati-gives;
eva-indeed; kvacit-somewhere; kadacid-sometime; vihartum-to play; kriditum-to play;
prakritim-nature; upeyushi-attains; svikritavati-accepted; na-not; tu-indeed; svarupa-own
form; tirodhanena-by disappearance; jiv-a jiva; vat-like; paratantryam-independence; itithus; arthah-the meaning; vihartum-to enjoy pastimes; iti-thus; uktam-said; prapancayaticreates; yad-which; yatah-from which; bhava-pravahah-material world; shrishöiparampara-creation; bhavati-is; iti-thus; esha-this.
The following explanation of this verse is found in Shridhara Svami's commentary:
"In this verse Bhishmadeva prays for attraction to Lord Krishna, which he considers the
supreme goal of life, and aside from which there is nothing worth praising. Bhishma also
describes the transcendental opulences of the Lord by using the words `sva-sukham
upagate' (full of all transcendental bliss). Bhishma says `kvacid vihartum prakritim
upeyushi' (The Lord sometimes descends to this material sphere to display His
transcendental pastimes). The Lord appears in this world and again disappears from it
according to His own desire. He is completely independent, and He is not forced to enter the
material sphere, as the conditioned souls are. Indeed, Lord Krishna is actually the creator of
the cosmic manifestation (`yad-bhava-pravahah')."
Text 3
evam eva tam pratyuktam devair apy ekadashe tvattah puman samadhigatya yayasya
viryam, dhatte mahantam iva garbham amogha-viryah. iti.
evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devaih-by the demigods;
api-also; ekadashe-in the Eleventh Canto (Bhag. 11.6.16); tvattah-from You; puman-the
purusha-avatara; samadhigatya-having attained; yaya-by the material potency; asya-of the
universe; viryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbhamthe womb; amogha-infallible; viryah-power.
This is also confirmed in the following prayer spoken by the demigods and recorded in
Shrimad-Bhagavatam (11.6.16):
"O Lord Krishna, You are the originn of the purusha-incarnation who is like the father who
impregnates the womb of material nature."
Text 4
öika ca tvattah purushah viryam shaktim samadhigatya prapya yaya mayaya saha
mahantam dhatte. kam iva asya vishvasya garbham iva ity esha. bhishmah shribhagavantam.
öika-Shridhara Svami's commentary; ca-also; tvattah-the word "from You"; purushah-the
purusha-incarnation; viryam-the word viryam; shaktih-means "potency"; samadhigatya"samadhigatya"; prapya-means "having attained"; yaya-"by which"; mayaya-means "by
maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be
compared?; asya-of this; vishvasya-universe; garbham iva-like the womb; iti-thus; esa-the
commentary; bhishmah-Bhishma; shri-bhagavantam-to the Supreme Personality of
Godhead.
This verse is explained by Shridhara Svami in the following way:
"In this verse the word `tvattah' means `the purusha-avatara is manifested from You', and
the word `viryam' means `potency'. `Samadhigatya' means `having attained' and `yaya'
means `by the material creative potency maya'. In this way the Lord manifests the material
creation (`mahantam dhatte'). To what may this material world be compared? It may be
compared to `asya garbham iva' (like a womb impregnated by the Supreme Lord)."
Anuccheda 38
ata eva bhava-bhayam apahantum ity adau tasyadi-purushatvam shreshöhatvam apy aha,
purusham rishabham adyam krishna-samjnam nato 'smi iti. krishneti samjna tan-
namatvenati-prasiddhir yasyeti murty-antaram nishidhyate. tan-murter
namaskriyamanatvena ca nitya-siddhatvam darshyate. tatraiva öika-kridbhir api tam vande
paramanandam nandanandana-rupinam ity uktam. shri-shukah.
atah eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove;
iti-thus; adau-beginning; tasya-of Him; adi-purushatvam-the position of being the Original
Personality of Godhead; shreshöhatvam-the position of being the best; api-also; ahadescribes; purusham-person; rishabham-best; adyam-original; krishna-samjnam-named
Krishna; natah asmi-I offer my respectful obeisances to Him; iti-thus; krishna-Krishna; itithus; samja-name; tat-namatvena-by this name; ati-great; prasiddhih-fame; yasya-of
whom; iti-thus; murti-forms; antaram-other; nishidhyate-are eclipsed; tat-murteh-of that
form; namaskriyamanatvena-by offering obeisances; ca-also; nitya-siddhatvam-eternal
perfection; darshyate-is revealed; tatra-there; eva-certainly; öika-kridbhih-by the author of
the commentary; api-also; tam-to Him; vande-I offer my respectful obeisances;
paramanandam-full of transcendental bliss; nanda-of Nanda Maharaja; nandana-the son;
rupinam-with the form; iti-thus; uktam-described; shri-shukah-Shri Shukadeva Gosvami.
Shukadeva Gosvami clearly explains that Lord Krishna is the Supreme Original Personality
of Godhead in the Shrimad-Bhagavatam (11.29.49), where he says:
"I offer my respectful obeisances to Lord Krishna, the Original form of the Personality of
Godhead."
From this it may be observed that Krishna is the most important name of the Lord, and His
two armed form as Krishna is His most important form. This eternal supreme status of Lord
Krishna is revealed in this verse where Shukadeva Gosvami offers His respects to the Lord.
This is also confirmed by Shridhara Svami, the foremost commentator on ShrimadBhagavatam in the following words:
"I offer my respectful obeisances unto the supremely blissful Original Personality of
Godhead, who is known as the son of Maharaja Nanda."
Anuccheda 39
Text 1
tad evam jagrihe ity adi-prakarane yat svayam utprekshitam tac ca shri-svami-sammatyapi
dridhi-kritam.
tat-therefore; evam-in this way; jagrihe iti adi prakarane-in the chapter beginning jagrihe"
(Bhagavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekshitamindicated; tat-that; ca-also; shri-svami-of Shridhara Svami; sammatya-by the opinion; apialso; dridhi-kritam-confirmed.
In this way Shridhara Svami has confirmed the statement of Shrimad-Bhagavatam (Canto
One, Chapter Three) that Shri Krishna is the Original Personality of Godhead.
Text 2
punar api tat-sammatir abhyasyate yatha
shrutvajitam jarasandham
nripater dhyayato harih
ahopayam tam evadya
uddhavo yam uvaca ha.
öika ca adyah harih shri-krishnah ity esha. shri-shukah.
punah-again; api-also; tat-that; sammatih-opinion; abhyasyate-is repeated; yatha-for
example; shrutva-having heard; ajitam-undefeated; jarasandam-Jarasandha; nripateh-of
King Yudhishöhira; dhyayatah-meditating; harih-Hari; aha-spoke; upayam-plan; tam-that;
eva-certainly; adyah-the Original Personality of Godhead; uddhavah-Uddhava; yam-which;
uvaca-spoke; ha-certainly; öika-Shridhara Svami's commentary; ca-also; adyah-the
Original Personality of Godhead; harih-Hari; shri-krishnah-Shri Krishna; iti-thus; esha-the
commentary; shri-shukah-spoken by Shukadeva Gosvami.
That Shri Krishna is the Original Personality of Godhead is also confirmed in the following
verse of Shrimad-Bhagavatam •
(10.72.15):
"When Shri Krishna, the Original Personality of Godhead, heard from King Yudhishöhira that
the enemy Jarasandha was almost impossible to defeat, Lord Krishna proposed the following
plan, which had already been suggested by Uddhava."
Shridhara Svami explains in his commentary that the word “adyah" (Original Personality of
Godhead) clearly refers to Lord Krishna.
Anuccheda 40
Text 1
kim ca
athaham amsha-bhagena
devakyah putratam shubhe
prapsyami iti.
kim ca-furthermore; atha-therefore; aham-I; amsha-bhagena-by My plenary expansion;
devakyah-of Devaki; putratam-the son; shubhe-O all-auspicious Yogamaya; prapsyami-I
shall become; iti-thus.
This is also confirmed by the following statement spoken by Lord Krishna to His internal
potency Yogamaya (Shrimad-Bhagavatam 10.2.9):
"O all-auspicious Yogamaya, I shall then appear with My full six opulences as the son of
Devaki."*
Text 2
ammsha-bhagena ity atra purnatocitam evartham bahudha yojayadbhir madhye amshena
purusha-rupena mayaya bhago bhajanam ikshanam yasya teneti ca vyacakshanair ante
sarvatha paripurna-rupeneti vivakshitam, krishnas tu bhagavan svayam ity uktatvat, ity
evam hi tair vyakhyatam. shri-bhagavan yogamayam.
amsha-bhagena-by the phrase "amsha-bhagena"; iti-thus; atra-in this connection; purnatafullness; ucitam-is described; eva-certainly; artham-the meaning; bahudha-in many ways;
yojayadbhih-explaining the meaning of this verse; madhye-in the midst; amshena-by the
word "amshena-"; purusha-rupena-in the form of a person; mayaya-of material energy;
bhagah-opulence; bhajanam-possession; ikshanam-appearance; yasya-of whom; tena-by
this; iti-thus; ca-also; vyacakshanaih-by various explanations; ante-at the conclusion;
sarvatha-in all respects; paripurna-perfect and complete; rupena-with a form; iti-thus;
vivakshitam-intended to be described; krishnah tu bhagavan svayam iti uktatvat-because of
the statement "Krishnas tu bhagavan svayam"; iti-thus; evam-in this way; hi-certainly;
taih-by them; vyakhyatam-explained; shri-bhagavan-the Supreme Personality of Godhead;
yogamayam-to Yogamaya.
Shridhara Svami explains that in this verse the word "amsha-bhagena" means
"accompanied by His expansions, the purusha-incarnations". This description confirms the
statement of Shrimad-Bhagavatam (1.3.38): "Krishnas tu bhagavan svayam" (Shri Krishna
is the Original Personality of Godhead, the source of all incarnations of Godhead).
Anuccheda 41
Text 1
evam
yasyamshamshamsha-bhagena
vishvotpatti-layodayah
bhavanti kila vishvatmams
tam tvadyaham gatim gata
evam-in the same way; yasya-of whom; amsha-of a portion; amsha-of a portion; amsha-of
a portion; bhagena-by a tiniy fragment; vishva-of the universe; utpatti-creation; layaannihilation; udayah-mannifestation; bhavanti-comes into being; kila-certainly; vishvaatman-O all-pervading Supersoul; tam-to Him; tva-unto You; adya-O Original Personality of
Godhead; aham-I; gatim gata-take shelter.
This is also confirmed in the following statement spoken by Devaki to Lord Krishna
(Shrimad-Bhagavatam 10.85.31):
"O Lord Krishna, O all-pervading Supersoul, You are the Original Personality of Godhead. By
a tiny fragment of a part of a part of a portion of Your potency the material universes are
created and again annihilated. I surrender unto You and take shelter of You."*
Text 2
öika ca yasyamshah purushas tasyamsho maya tasya amsha gunas tesham bhagena
paramanu-matra-leshena vishvotpatty-adayo bhavanti tam tva tvam gatim sharanam
gatasmi ity esha. shri-devaki-devi shri-bhagavantam.
öika-the commentary; ca-also; yasya-of whom; amshah-the portion; purushah-purushaavatara; tasya-of Him; amshah-the portion; maya-the maya potency; tasyah-of that;
amshah-the parts; gunah-the three modes of nature; tesham-of them; bhagena-by a part;
paramanu-matra-leshena-by an atomic fraction; vishva-utpatti-adayah bhavanti-the
creation, maintenance and destruction of the universes is manifested; tam-to Him; tva-to
You; tvam-to You; gatim-the word "gatim"; sharanam gata asmi-I shall take shelter; itithus; esha-the commentary; shri-devaki-devi-spoken by Devaki-devi; shri-bhagavantam-to
the Supreme Personality of Godhead.
Shridhara Svami explains in his commentary:
"In this verse the first "amsha" (portion) referred to is the purusha-avatara. The portion of
the purusha-avatara is the illusory potency maya, and the portion of maya is the three
modes of material nature. By an atomic fragment of the modes of nature, the material
universes are created, maintained and destroyed. In this way, by a portion of a portion of a
portion of a portion of the Lord's potency the material world is created. In this verse the
word `tva' means `unto You' and the phrase `gatim gatasmi' means `I take shelter'".
The proper interpretation of this verse is:
"I wanted to see both of You, and therefore I have brought the sons of the brahmana here.
Both of You have appeared in the material world to re-establish religious principles, and you
have appeared here with all your potencies and the incarnations who have expanded from
You. Please kill all the demons, and cause them to quickly return to the spiritual world."*
Text 44
ity asya vyakhya yuvayoh yuvam didrikshuna maya dvija-putra me mama bhuvi dhamni
upanita anita ity ekam vakyam.
iti-thus; asya-of the statement; vyakhya-the explanation; yuvayoh-the word "yuvayoh";
yuvam-means "of You two"; didrikshuna maya-by Me who was desiring to see; dvijaputrah-the Brahmana's sons; me-the word "me"; mama-means "My"; bhuvi-the word
"bhuvi"; dhamni-means “abode"; upanitah-the word "upanitah"; anitah-means "taken
away"; iti-thus; ekam-one; vakyam-statement.
An explanation of these words follows: In the Bhuma-purusha's first statement we may note
the following definitions of words: "yuvayoh" means "of You two", “didrikshuna maya"
means "by Me, who was desiring to see", "me" means "My", "bhuvi" means “abode", and
"upanitah" means "taken away".
Text 45
vakyantaram aha he dharma-guptaye kalavatirnau kala amshas tad-yuktav avatirnau,
madhya-pada-lopi-samasah. kim va kalayam amsha-lakshane mayika-prapance 'vatirnau va
pado •
'sya vishva-bhutani iti shruteh. bhuyah punar api avashishöan avaneh asuran hatva me
mama anti samipaya samipam agamayitum yuvam tvarayetam atra prasthapya tan
mocayatam ity arthah tad-dhatanam mukti-prasiddheh maha-kala-pura-jyotir eva muktah
pravishanti.
vakya-statement; antaram-another; aha-said; he-O; dharma-guptaye-for the protector of
religion; kalavatirnau-the word "kalavatirnau"; kala-the word "kala"; amshah-means part
and parcels; tat-yuktau-along with them; avatirnau-descended; madhya-pada-lopisamasah-a compound where the middle word is understood; kim va-or; kalayam-the word
"kala" understood in the locative case; amsha-lakshane-as the expansion; mayikaprapance-meaning "the material world"; avatirnau-descended; va-or; padah-step; asya-of
Him; vishva-bhutani-the material world; iti-thus; shruteh-from the Shruti-shastra; bhuyahthe word "bhuyah"; punah api-means "again"; avashishöan-remaining; avanah-of the
earth; asuran-demons; hatva-having killed; me-the word "me"; mama-means "My"; anti-
the word "anti"; samipaya-means "to the vicinity"; samipam-to the vicinity; agamayitumcausing to arrive; yuvam-You two; tvarayetam-please hasten; atra-in this context;
prasthapy-having established; tan-them; mocayatam-please liberate; iti-thus; arthah-the
meaning; tat-by the Lord; hatanam-of those who are killed; mukti-of liberation;
prasiddheh-celebrated; maha-kala-pura-of the Bhumi-purusha; jyotih-brahmajyoti
effulgence; eva-certainly; muktah-liberated; pravishanti-enter.
In the Bhuma-purusha's second statement, He addresses Krishna and Arjuna as
"kalavatirnau". In this compound word, the word "kala" means "expansions", and the
phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samasa",
and it means "O Supreme Lord, who has descended along with all Your vishnu-tattva
expansions". Because the material world is an expansion of the Supreme Lord's energy, the
word "kala" may also be interpreted to mean "in the material world". In this interpretation
the word "kalavatirnau" means "O Lord who has descended to this material world". That the
material world is as expansion of Lord Krishna's energy is confirmed in the Purusha-sukta
prayers: "pado 'sya vishva-bhutani" (The material world is one quarter part of the energy of
the Supreme Personality of Godhead). The word "bhuyah" means “again".
The last part of the Bhuma-purusha's statement is: "Please kill the demons who still remain
on the earth, and liberate them, bringing them quickly back to Me". This means that the
demons who are personally killed by the Personality of Godhead become liberated and enter
the Brahman effulgence emanating from the transcendental body of the Lord's Bhumapurusha expansion.
Text 46
brahma-tejomayam divyam
mahad yad drishöavan asi
aham sa bharata-shreshöha
mat-tejas tat sanatanam
prakritih sa mama para
vyaktavyakta sanatani
tam pravishya bhavantiha
mukta yogavid-uttamah.
iti shri-hari-vamshe 'rjunam prati shri-bhagavad-uktash ca.
brahma-tejah-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yatwhich; drishöavan asi-You have seen; aham-I am; sah-that; bharata-shreshöha-O best of
the descendents of Bharata; mat-My; tejas-splendor; tat-that; sanatanam-eternal;
prakritih-energy; sa-that; mama-My; para-superior; vyakta-manifested; avyakta-and
unmanifested; sanatani-eternal; tam-that; pravishya-entering; bhavanti-become; iha-here;
muktah-liberated; yogavid-uttamah-the best of yogis; iti-thus; shri-hari-vamshe-in the
Hari-vamsha; arjunam prati-to Arjuna; shri-bhagavat-of the Lord; uktah-spoken; ca-and.
This effulgence emanating from the transcendental body of the Personality of Godhead is
described to Arjuna by Lord Krishna in the Hari-vamsha (Vishnu-parva 114.9-10) in the
followingn words:
"My dear Arjuna, O best of the descendants of Maharaja Bharata, this splendid Brahman
effulgence that you have seen is the glowing light emanating from My transcendental form.
I am not different from that splendid effulgence, which is My eternal spiritual potency. This
potency of Mine is sometimes manifest and •
sometimes unmanifest. They who have perfected the practice of ashöanga-yoga may enter
this divine effulgence and attain one of the five kinds of liberation."
Text 47
tvarayetam iti prarthanayam hetu nij-antasya lin-rupam anti ity avyayac caturthya luk,
caturthi ca edhobhyo vrajatitivat kriyarthopapadasya ca karmani sthaninah iti smaranat.
kaöam kritva prasthapayatitivad ubhayor ekanaiva karmananvayah prasiddha eva. tasmad
esha evarthah spashöam akashöo bhavati arthantare tu sambhavaty eka-padatve padacchedah kashöaya kalpyate.
tvarayetam-please hasten; iti-thus; prarthanayam-as a request; hetu-purpose; nij-antasyaof the causative; lin-rupam-in the potential mood; anti-the word "anti"; iti-thus; avyayat-as
an indeclineable; caturthya-with the dative; luk-case ending; caturthi-dative case; ca-and;
edhobhyah-for increasing; vrajati-goes; iti-thus; vat-like; kriya-action; artha-for the
purpose; upapadasya-of a prefix; ca-and; karmani-in action; sthaninah-in the place; itithus; smaranat-from the sutras of Panini; kaöam-glorification; kritva-having done;
prasthapayati-establishes; itivat-in this way; ubhayoh-of the two of them; ekena-by one;
eva-just as; karmana-by action; anvayah-series; prasiddhah-celebrated; eva-certainly;
artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state
of being one line of a verse; pada-chedah-division of the word; kashöaya-for difficulty;
kalpyate-is considered; tasmat-therefore; eshah-this; eva-certainly; arthah-interpretation;
spashöam-clearly; akashöah-without difficulty; bhavati-is.
In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and
the potential mood. The potential is used here to indicate a prayer or appeal. The word
"anti" is an indeclineable prefix with a dative sense, and it is used here to mean "for the
purpose of" in much the same way as the infinitive is used. It means here "for the purpose
of killing the demons, and granting liberation to them (tvarayetam)."
The Bhuma-purusha glorified Krishna and Arjuna, saying “You appear with Your
transcendental potencies and various incarnations and expansions (kalavatirnau). This
interpretation of the word "kalavatirnau" may be accepted if the word is understood as a
tritiya-tatpurusha-samasa. This interpretation is very logical and easy to accept. If one
wants to interpret "kalavatirnau" as two words in the nominative case, and interpret the two
words to mean “Krishna and Arjuna are My expansions", this interpretation will be difficult
for the learned reader to accept.
Text 48
tatha
purna-kamav api yuvam
nara-narayanav rishi
dharmam acaratam sthityai
rishabhau loka-sangraham
tatha-in the same way; purna-fulfilled; kamau-all desires; api-although; yuvam-the two of
you; nara-narayanau rishi-Nara-Narayana Rishis; dharmam-principles of religion; acaratampracticed; sthityai-for the well-being; rishabhau-the best of persons; loka-of living entities;
sangraham-of the multitude.
Someone may quote the following verse (Shrimad-Bhagavatam 10.89.59):
purna-kamav api yuvam
nara-narayanav rishi
dharmam acaratam sthityai
rishabhau loka-sangraham
in an attempt to show that Krishna and Arjuna are actually expansions of Nara and
Narayana Rishis. There is, however, no need to interpret in that way. The actual
interpretation of this verse follows:
"My dear Krishna and Arjuna, You are both great transcendental personalities, and all Your
wishes are always automatically fulfilled. You have both formerly appeared as Nara-and
Narayana Rishis, the best of persons. Appearing as these two sages, you performed
exemplary pious activities for the benefit of all living entities."
Text 49
ity asya na kevalam etad-rupenaiva yuvam loka-hitaya pravrittau, api tu
vaibhavantarenapiti stauti purneti. svayam-bhagavattvena tat-sakhatvena ca rishabhau
sarvavataravatari-shreshöhav api purna-kamav api sthityai loka-rakshanaya lokasangraham lokeshu tat-tad-dharma-pracara-hetukam dharmam acaratam kurvatam
madhye yuvam nara-narayanav rishi ity anayor alpamshatvena vibhutivan-nirdeshah.
uktam caikadashe shri-bhagavata vibhuti-kathana eva narayano muninam ca iti. dharmikamaulitvad dvija-putrartham avashyam eshyatha ity ata eva maya tatha vyavasitam iti
bhavah.
iti-thus; asya-of this; na-not; kevalam-only; etat-rupena-in this way; eva-certainly; yuvamthe two of you; loka-of the living entities; hitaya-for the benefit; pravrittau-engaged; apialthough; tu-also; vaibhava-antarena-with transcendental opulences; api-also; iti-thus;
stauti-offers prayers; purna-iti-beginning with the word "purna"; svayam-bhagavattvenawith the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the
position of friend; ca-also; rishabhau-best; sarva-avatara-avatari-of the origins of all
incarnations; shreshöhau-best; api-also; purna-kamau api sthityai-the phrase "purnakamav api sthityai"; loka-rakshanaya-for the protection of all living entities; loka-of living
entities and planets; sangraham-multitude; lokeshu-among the living entities; tat-tatdharma-of the principles of religion; pracara-preaching; hetukam-for the purpose; dharmam
acaratam-the phrase "dharmam acaratam"; kurvatam-performing; madhye-in the midst;
yuvam-you two; nara-narayanau rishi-Nara-Narayana Rishis; iti-thus; anayoh-of the two;
alpa-small; amshatvena-by an expansion; vibhutivat-full of transcendental opulences;
nirdeshah-indication; uktam-spoken; ekadashe-in the Eleventh Canto of ShrimadBhagavatam; shri-bhagavata-by the Supreme Personality of Godhead; vibhuti-of opulences;
kathane-in the description; eva-certainly; narayanah-Narayana; muninm-of the munis; caalso; iti-thus; dharmika-of saintly persons; maulitvat-because of the status of being the
crown; dvija-of the Brahmana; putra-of the sons; artham-for the benefit; avashyaminevitably; eshyathah-you two will come; iti-thus; atah eva-therefore; maya-by Me; tathain that way; vyavasitam-considered; iti-thus; bhavah-the meaning.
In this verse the Bhuma-purusha glorifies Krishna and Arjuna, who are always engaged in
furthering the well-being of all living entities. Using the word "rishabhau", the Bhumapurusha addresses the Original Personality of Godhead (Krishna), the origin of all the
incarnations of Godhead. With this word the Bhuma-purusha also addresses Shri Krishna's
intimate friend Arjuna. The Bhuma-purusha explains that Shri Krishna and Arjuna formerly
appeared among those engaged in spiritual activities as Their partial incarnations Nara and
Narayana Rishi to benefit the entire world by preaching the principles of actual religious life.
That Narayana Rishi is an expansion of the Original Godhead, Lord Krishna, is confirmed by
Lord Krishna Himself in the Eleventh Canto of Shrimad-Bhagavatam, where Lord Krishna
says: "narayano muninam ca (Among the sages I incarnate as Narayana Rishi)". Because
Krishna and Arjuna had formerly appeared as Nara and Narayana Rishis for the benefit of all
living entities, the Bhuma-purusha was convinced that They were the best of all saintly
persons. For this reason the Bhuma-purusha stole the brahmana's sons, confident that
Krishna and Arjuna would come to rescue them.
Text 50
tatha ca shri-hari-vamshe shri-krishna-vakyam
mad-darshanartham te bala
hritas tena mahatmana
viprartham eshyathe krishno
nagacchad anyatha tv iha iti
tatha-in the same way; ca-also; shri-hari-vamshe-in the Hari-vamsha; shri-krishna-of Shri
Krishna; vakyam-the statement; mat-My; darshana-audience; artham-for the purpose of
attaining; te-these; balah-boys; hritah-were taken; tena-by Him; maha-atmana-the great
soul; vipra-of the Brahmana; artham-for the sake; eshyate-arrived; krishnah-Krishna; nanot; agacchat-arrived; anyatha-otherwise; tu-but; iha-here.
This is also described in the Hari-vamsha (Vishnu-parva 114.8), where Lord Krishna says:
"In order to get the opportunity to see Me, the Bhuma-purusha has stolen these sons of the
brahmana. Although ordinarily I would not agree to come here, I have come for the sake of
a brahmana."
Text 51
atracaratam ity arthe acaratam iti na prasiddham ity atash ca tatha na vyakhyatam. tasman
maha-kalato 'pi shri-krishnasyadhikyam siddham. darshayishyate cedam mrityunjayatantra-prakaranena, tad etan mahimanurupam evoktam
ata-in this connection; acaratam-the word acaratam"; iti-thus; arthe-in the meaning;
acaratam-the word "acaratam"; iti-thus; na-not; prasiddham-perfect; iti-thus; atah-from
this; ca-also; tatha-in the same way; na-not; vyakhyatam-described; tasmat-therefore;
maha-kalatah-than the Bhuma-purusha; api-even; shri-krishnasya-of Shri Krishna;
adhikyam-superiority; siddham-established; darshayishyate-will be revealed; ca-also; idamthis; mrityunjaya-tantra-prakaranena-in a passage of the Mrityunjaya Tantra; tat-that;
etat-this; mahima-glory; anurupam-in connection with this; eva-certainly; uktam-it is said.
In this context we may note that the word "acaratam" in the previously quoted statement of
the Bhuma-purusha is a present active participate in the genetive plural ("of those who are
engaged in activities"). By identifying Shri Krishna as the best of those engaged in spiritual
activities, the Bhuma-purusha has declared that Krishna is superior to everyone, including
the Bhuma-purusha Himself. This fact will be confirmed in a quote from the Mritunjaya
Tantra to appear later in this book, and it is also confirmed in the following quote from
Shrimad-Bhagavatam (10.89.62):
Text 52
nishamya vaishnavam dhama
parthah parama-vismitah
yat kincit paurusham pumsam
mene krishnanubhavitam iti
nishamya-after seeing; vaishnavam-of Lord Vishnu; dhama-the abode; parthah-Arjuna;
parama-vismitah-because greatly astonished; yat-which; kincit-something; paurushamglory and opulence; pumsam-of the all the vishnu-tattva forms of the Personality of
Godhead; mene-considered; krishna-by Shri Krishna; anubhavitam-established.
"When Arjuna saw the opulent abode of Lord Vishnu, he became struck with wonder. Arjuna
was able to understand that all the opulences of the various incarnations of Godhead are
manifest by the mercy of his own friend, Shri Krishna."*
Text 53
atra maha-kalanubhavitam iti tu noktam. evam eva sacokta-lakshano bhagavan shri-krishna
eveti darshayitum akhyantaram aha ekada iti. shri-svami-likhitaitat-prakarana-curnikapi
susangata bhavati.
atra-in this passage; maha-kala-by the Bhuma-purusha; anubhavitam-established; iti-thus;
tu-but; na-not; uktam-said; evam-in this way; eva-certainly; sah-He; ca-and; uktadescribed; lakshanah-qualities; bhagavan-the original Personality of Godhead; shrikrishnah-Shri Krishna; eva-certainly; iti-thus; darshayitum-to reveal; akhya-antaram-in this
account; aha-speaks; ekada-the word "ekada"; iti-thus; shri-svami-by Shridhara Svami;
likhita-written; etat-this; prakarana-chapter; curnika-explanation; susangata-nicely
connected; bhavati-is.
We may note in this connection that this verse does not say "The opulences of the various
incarnations of Godhead are manifest by the mercy of the Bhuma-purusha". In his
commentary, Shridhara Svami nicely explains the purport of this chapter of ShrimadBhagavatam by saying:
"In order to establish that Shri Krishna is the Original Personality of Godhead (bhagavan),
Shukadeva Gosvami has spoken this account of the visit to the Bhuma-purusha."
Text 54
atha parakiyany api viruddhayamanani vakyani tad-anugatarthataya drishyante.
atha-now; parakiyani-in other Vedic literatures; api-also; viruddhayamanani-refuting;
vakyani-statements; tat-to them; anugata-arthataya-with the proper explanation;
drishyante-are seen.
Leaving the sphere of Shrimad-Bhagavatam, the critic of our paribhasha-sutra may push
forward quotes from other Vedic literatures in an attempt to refute our statement that
Krishna is the Original Personality of Godhead. In the following section of this essay, we will
present the proper explanations of all these verses.
Text 55
tatra shri-vishnu-purane
ujjaharatmanah keshau
sita-krishnau maha-mune iti
tatra-there; shri-vishnupurane-in the Vishnu Purana; ujjahara-taking up; atmanah-from
Himself; keshau-two hairs; sita-white; krishnau-and black; maha-mune-O great sage; itithus.
For example, our critic may quote the following verse from Vishnu Purana (5.1.59):
ujjaharatmanah keshau
sita-krishnau maha-mune
Our critic may interpret this verse to mean:
"O great sage, Lord Vishnu then plucked a white and black hair from His own transcendental
body, and these two hairs became His incarnations known as Balarama and Krishna."
Text 56
mahabharate
sa capi keshau harir uccakarta
shuklam ekam aparam capi krishnam
tau capi keshav avishatam yadunam
kule striyau rohinim devakim ca
tayor eko balabhadro babhuva
yo 'sau shvetas tasya devasya keshah
krishno dvitiyah keshavah sambabhuva
kesho yo 'sau varnatah krishna uktah iti
mahabharate-in the Mahabharata; sah-He; ca-also; api-even; keshau-two hairs; harih-Lord
Hari; uccakarta-snatched; shuklam-white; ekam-one; aparam-the other; ca api-also;
krishnam-black; tau-these two; ca api-also; keshau-hairs; avishatam-entered; yadunam-of
the Yadu dynasty; kule-in the family; striyau-two pious ladies; rohinim-Rohini; devakimDevaki; ca-and; tayoh-of the two; ekah-one; balabhadrah-Balarama; babhuva-became; yah
asau-who; shvetah-white; tasya-of Him; devasya-of the Supreme Personality of Godhead;
keshah-hair; krishnah-black; dvitiyah-second; keshavah-Keshava; sambabhuva-became;
keshah-hair; yah asau-which; varnatah-because of color; krishnah-as Krishna; uktah-is
known.
Our critic may also quote the following verses from the Mahabharata:
"Lord Vishnu snatched two hairs, one white and one black, from His head; These two hairs
entered the wombs of Rohini and Devaki, members of the Yadu dynasty. Balarama was born
from Rohini, and Krishna was born of Devaki. Thus Balarama appeared from the first hair,
and Krishna appeared from the second hair."*
Text 57
atra tatparyam shri-svamibhir ittham vivritam-"bhumeh suretara-varutha ity adi padye.
sita-krishna-kesha ity atra sita-krishna-keshatvam shobhaiva, na tu vayah-parinamakritam, avikaritvat. yac ca ujjaharatmanah keshau ity adi. tat tu na keshamatravatarabhiprayam, kintu bhu-bharavatarana-rupam karyam kiyad etat? mat-keshav
eva tat kartum shaktav iti dyotanartham rama-krishnayor varna-sucanartham ca
keshoddharanam iti gamyate. anyatha tatraiva purvapara-virodhapatteh. krishnas tu
bhagavan svayam ity etad-virodhac ca.
atra-in this connection; tatparyam-explanation; shri-svamibhih-by Shridhara Svami; itthamthus; vivritam-presented; bhumeh suretara-varutha-in the verse from ShrimadBhagavatam (2.7.26) which begins "bhumeh suretara-varutha"; iti-adi-padye-in the verse
beginning; sita-krishna-keshah-the description of Krishna and Balarama as black and white
hairs of Lord Vishnu; iti-thus; atra-in this connection; sita-white; krishna-and black;
keshatvam-the state of being hairs; shobha-bodily splendor; eva-certainly; na-not; tu-but;
vayah-of a certain age; parinama-kritam-produced by a transformation; avikaritvat-because
the Supreme is without transformation; yat-which; ca-also; ijjahara atmanah keshau-the
quote "ujjaharatmanah keshau" from the Vishnu Purana; iti-thus; adi-beginning; tat-that;
tu-but; kesha-hair; matra-only; avatara-incarnation; abhiprayam-intention; kintu-but; bhuof the world; bhara-the burden; avatarana-rupam-the relief; karyam-activity; kiyat etathow is this?; mat-My; keshau-"kesas"; eva-certainly; tat-that; kartum-to do; shaktau-able;
iti-thus; dyotana-splendor; artham-meaning; rama-krishnayoh-of Krishna and Balarama;
varna-complexion; sucana-description; artham-meaning; ca-also; keshu-uddharanamdescription of the emenation ofthe "kesha"; iti-thus; gamyate-is explained; anyatha-another
interpretation; tatra-there; eva-certainly; purva-apara-with other passages in the Vedic
literatures; virodha-apatteh-because of contradicting; krishnah tu bhagavan svayam-the
quote "krishnas tu bhagavan svayam" (Bhag. 1.3.28); iti-thus; etat-virodhat-contradicting;
ca-also.
In his commentary on the verse which begins "bhumeh suretara-varutha" (ShrimadBhagavatam 2.7.26), Shridhara Svami gives the proper explanation of these passages from
the Vishnu Purana and Mahabharata:
"Sometimes in the Vedic literatures Krishna and Balarama are described as white and black
`keshas'. In this context the word `kesha' does not mean `hair', but it is used in the sense
of `splendor'. The phrase `sita-krishna-keshau' means Balarama and Krishna who have
beautiful white and black complexions. It does not mean that black and white hairs grew at
a certain time onthe head of the changless Supreme Person.
"The Vishnu Purana explains: `ujjaharatmanah keshau'. This phrase means: `The
Personality of Godhead, in His splendid original forms as Balarama and Krishna, relieved the
burden of the earth.' If one tries to interpret the word `kesha' in these passages as hair,
and contends that Balarama and Krishna are incarnations of two of Lord Vishnu's hairs, he
will contradict the clear statements of many verses in the Vedic literatures, and he will
especially contadict the authoritative statement of the verse `krishnas tu bhagavan svayam'
(Shri Krishna is the Original Personality of Godhead) found in Shrimad-Bhagavatam
(1.3.28)."
Text 58
idam apy atra tatparyam sambhavati nanu devah kim artham mam evavatarayitum
bhavadbhir agrihyate, aniruddhakhya-purusha-prakasha-visheshasya kshiroda-shvetadvipadhamno mama yau keshav iva sva-shiro-dharya-bhutau tav eva shri-vasudevasankarshanau svayam evavatarishyatah. tatash ca bhu-bhara-haranam tabhyam ishatkaram eveti.
idam-this; api-also; atra-in this connection; tatparyam-explanation; sambhavati-arises;
nanu-is it not so?; devah-O demigods; kim artham-whi is it?; mam-Me; eva-certainly;
avatarayitum-to incarnate; bhavadbhih-by you; agrhyate-is appealed; aniruddha-akhyaunknown as Aniruddha; purusha-prakasha-visheshasya-of the specific purushaincarnations; kshira-uda-on the ocean of milk; shvetadvipa-dhamnah-residing in the abode
of Shvetadvipa; mama-My; yau-two; keshau-two hairs; iva-like; sv-shirah-dharya-bhutaugrowing on My head; tau-They; eva-certainly; shri-vasudeva-Vasudeva; sankarshanau-and
Sankarshana; svayam-personally; eva-certainly; avatarishyatah-will incarnate; tatah-from
this; ca-and; bhu-of the earth; bhara-burden; haranam-removing; tabhyam-by Them;
ishat-karam-reduced; eva-certainly; iti-thus.
Even if one insists that the word "kesha" must mean "hair" and cannot mean anything else,
it is not at all necessary that one interpret that Balarama and Krishna are incarnations of
Vishnu. One may also interpret that Vasudeva and Sankarshana are incarnations of a black
and white hair from the head of Lord Krishna. Understood in this way, we may conceive of
the following conversation between Lord Krishna and the demigods, in order to properly
understand these two quotes from the Vishnu Purana and Mahabharata. Lord Krishna may
have said to the demigods:
"My dear demigods, why do you ask Me to personally appear in the material world? I do not
need to personally come, but rather I shall send my expansions of Sankarshana and
Vasudeva, who are like white and black hairs on My head. Sankarshana and Vasudeva will
certainly fulfill your request by removing the burden of the world."
Text 59
atha ujjaharatmanah keshau ity asyaiva shabdartho 'pi muktaphala-öikayam keshau sukhasvaminau, sito rama atmanah sakashad ujjahara uddhritavan. hari-vamshe hi kasyancid
giri-guhayam bhagavan sva-murtim nikshipya garudam ca tatravasthapya svayam atragata
ity uktam. tad uktam, sa devan abhyanujnaya ity adi.
atha-now; ujjaharatmanah keshau-the phrase ujjaharatmanah keshau" from the Vishnu
Purana; iti-thus; asya-of that; eva-certainly; shabda-arthah-the definitions of each word;
api-also; muktaphala-öikayam-in the "Muktaphala-öika" commentary by Bopadeva
Bosvami; keshau-the word "keshau"; sukha-the blissful; svaminau-Personalities of
Godhead; sitah-white; ramah-Balarama; atmanah-the word "ujjahara"; uddhritavanmanifested; hari-vamshe-in the Hari-vamsha; hi-certainly; kasyancit-in a certain; giriguhayam-mountain cave; bhagavan-the Original Personality of Godhead; sva-murtim-own
form; nikshipya-having manifested; garudam-Garuda; ca-also; tatra-there; avasthapyacausing to remain; svayam-personally; atra-here; agatam-arrived; iti-thus; uktamdescribed; tat-that; uktam-said; sa devan abhyanujnaya iti adi-in the verse beginning "sa
devan abhyanujnaya".
The statement "ujjaharatmanah keshau" is explained by Bopadeva Gosvami in his
commentary “muktaphala-öika:
"The word `keshau' consists of the two words `ka' and `ishau'. `Ka' means `blissful' and
`ishau' means the two Personalities of Godhead. In the phrase `sita-krishna-keshau' the
word `sita' is a name of Balarama. This phrase therefore means: `Balarama and Krishna
who are the two blissful Personalities of Godhead'."
The interpretation that these words mean Balarama and Krishna are incarnations of two
hairs of Lord Vishnu is not correct, for it is contradicted by the following explanation found
in the Hari-vamsha:
"After thus instructing the demigods, the Supreme Personality of Godhead travelled on
Garuda to a concealed mountain cave. In that cave the Lord assumed His Original form as
Lord Krishna. Ordering Garuda to wait for Him in that cave, the Lord then descended to
earth in His original form."
Text 60
yais tu yatha-shrutam evedam vyakhyatam, te tu na samyak paramrishöavantah, yatah
sura-matrasyapi nirjaratva-prasiddhih. akala-kalite bhagavati jaranudayena keshashauklyanupapattih. na casya kesheshu naisargika-sita-krishnateti pramanam asti.
yaih-by whom; tu-but; yatha-as; shrutam-heard; eva-certainly; idam-this; vyakhyatamexplained; te-they; tu-but; na-not; samyak-completely; parama-amrishöavantah-pure;
yatah-because; sura-matrasya-of only a demigod; api-even; nirjaratva-of freedom from
old-age; prasiddhih-perfection; akala-kalite-beyond the bondage of time; bhagavati-in the
Original Personality of Godhead; jara-of old-age; anudayena-because of the nonappearance; kesha-of hairs; shauklya-whiteness; anupapattih-non-appearance; na-not; caalso; asya-of Him; kesheshu-among the hairs; naisargika-by nature; sita-whiteness;
krishnata-and blackness; iti-thus; pramanam-transformation; asti-is.
What to speak of the Personality of Godhead, even the inferior demigods are free from the
defects of old-age. Because the Personality of Godhead is always free from the symptoms of
age, His hairs do not turn gray or white with age, as those of a conditioned human being.
The Vedic literatures always describe the hairs of the Supreme Lord as black; there is no
description of white hairs, hairs either naturally white, or turned white with age in the
spiritual body of the Personality of Godhead. For this reason the story of white and black
hairs from the head of Lord Vishnu is not very plausible. The learned will not accept it.
Text 61
ata eva nrisimha-purane krishnavatara-prasange shakti-shabda eva prayujyate, na tu
kesha-shabdah. tatha hi
vasudevac ca devakyam
avatirya yadoh kule
sita-krishne ca tac-chakti
kamsadyan ghatayishyatah ity adina
atah eva-therefore; nrisimha-purane-in the Nrisimha Purana; krishna-avatara-prasange-in
the connection with the account of Lord Krishna's incarnations; shakti-shabdah-the word
"shakti"; eva-certainly; prayujyte-is employed; na-not; tu-but; kesha-shabdah-the word
"kesha"; tatha hi-as it is said; vasudevat-from Vasudeva; ca-and; devakyam-in Devaki;
avatirya-having descended; yadoh kule-in the family of the Yadu dynasty; sita-krishneBalarama and Krishna; ca-and; tat-shakti-full of all transcendental potencies; kamsa-adyanKamsa and many other demons; ghaöayishyatah-will kill; iti adina-in the passage beginning
with these words.
In the descriptions of Krishna and Balarama's descent to this material world, we generally
do not find any mention of the word "kesha" to describe them. In the following quote from
the Nrisimha Purana, They are described as "sita-krishna" (white and black), without any
use of the word "kesha" which our critics are so eager to interpret as "hair":
"Lord Krishna and Balarama, the original black and white forms of the Supreme Personality
of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the
two sons of Vasudeva and Devaki. In the future these two transcendental personalities will
kill King Kamsa and many other demons."
Text 62
astu tarhi amshopalakshanah 'kesha'-shabdah; no, avilupta-sarva-shaktitvena sakshad adipurushatvasyaiva nishcetum shakyatvat krishna-vishnu-adi-shabdanam avisheshatah
paryayatva-pratitesh ca. naivam avatarantarasya kasya vanyasya janma-dinam jayantyakhyayati-prasiddham.
astu-there may be; tarhi-then; amsha-as an expansion; upalakshanah-description; keshashabdah-the word "kesha"; na-not; u-certainly; avilupta-sarva-shaktitvena-because of
being full of all transcendental potencies; sakshat-directly; adi-purushatvasya-the Original
Personality of Godhead, the source of all incarnations; eva-certainly; nishcetum-to
establish; shakyatvat-because of the possibility; krishna-Krishna; vishnu-Vishnu;
shabdanam-of the words; avisheshatah-without distinction; paryayatva-definition; pratitehbecause of faith; ca-also; na-not; evam-in this way; avatara-antarasya-of the other
incarnations; kasya-of which; va-or; anyasya-of another; janma-of birth; dinam-day;
jayanti-"jayanti"; akhyaya-by the name; ati-prasiddham-very celebrated.
Someone may object: Very well then, we shall accept that the word "kesha" means
"expansion," and the keshavatara simply is an explanation of how Krishna is an expansion
of Lord Vishnu.
To this I reply: No. This should not be concluded. Krishna is the Original Personality of
Godhead (adi-purusha), full of all transcendental potencies.
Another objection may be raised: Krishna, Vishnu, and other words are used to indicate the
Personality of Godhead and no distinction is made between them in the Vedic literatures.
Why are you so eager to say that Krishna is the original form and Vishnu is the expansion.
All the forms of the Lord should be considered equal, without any distinction.
To this I reply: Actually Krishna is specifically described as the Original Personality of
Godhead, and the day when He appeared in this world is especially famous, more famous
than the appearance-day of any other form of the Lord.
Text 63
ata evoktam mahabharate
bhagavan vasudevash ca
kirtyate 'tra sanatanah
shasvatam brahma paramam
yogi-dhyeyam niranjanam.
atah eva-therefore; uktam-explained; mahabharate-in the Mahabharata; bhagavan-the
Original Personality of Godhead; vasudevah-Krishna, the son of Vasudeva; ca-and; kirtyateis glorified; atra-in this connection; sanatanah-eternal; shashvatam-eternal; brahmaBrahman; paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation;
niranjanam-free from all material contamination.
This is confirmed in the following verse from the Mahabharata:
"Krishna, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavan).
He is the supreme Brahman, free from all material contamination, and He is the object of
the yogis' meditation. He is glorified in the pages of this book."
Text 64
tasyakala-kalitatvam
yo 'yam kalas tasya te 'vyakta-bandho
ceshöam ahuh
ity adau devaki-devi-vakye.
tasya-of Him; akala-kalitatvam-the state of being beyond the influence of time; yah ayam
kalah tasya te 'vyakta-bandho ceshöam ahuh iti dau-the verse from Shrimad-Bhagavatam
10.3.26 ("yo 'yam kalas tasya te 'vyakta-bandho ceshöam ahush ceshöate yena vishvam
nimeshadir vatsaranto mahiyams tam tveshanam kshema-dhama prapadye"); devaki-deviby Devaki; vakye-in the statement.
That Krishna is beyond the influence of time is confirmed in the following verse spoken by
Devaki-devi (Shrimad-Bhagavatam 10.3.26):
"O Krishna, O inaugurator of the material energy, this wonderful creation works under the
control of powerful time, which is divided into seconds, minutes, hours and years. This
element of time, which extends for many millions of years, is but another form of Lord
Vishnu. For Your pastimes, You act as the controller of time, but You are the reservoir of all
good fortune. Let me offer my full surrender unto Your Lordship."*
Text 65
natah sma te natha sadanghri-pankajam
virinca-vairincya-surendra-vanditam
parayanam kshemam ihecchatam param
na yatra kalahprabhavet parah prabhuh
ity adau shri-dvaraka-vasi-vakye ca prasiddham
natah-bowed down; sma-we had done so; te-unto You; natha-O Lord; sada-always; anghripankajam-the lotus feet; virinca-Brahma , the first living being; vairincya-sons of Brahma
like Sanaka and Sanatana; sura-indra-the King of heaven; vanditam-worshiped by;
parayanam-the supreme; kshemam-welfare; iha-in this life; icchatam-one who so desires;
param-the highest; na-never; yatra-wherein; kalah-inevitable time; prabhavet-can exert its
influence; parah-transcendental; prabhuh-the Supreme Lord; iti-thus; adau-in the passage
beginning; shri dvaraka-of Dvaraka; vasi-of the residents; vakye-in the statement; ca-also;
prasiddham-celebrated.
That Krishna is beyond the influence of time is confirmed in the following statement by the
residents of Dvaraka-puri (Shrimad-Bhagavatam 1.11.6)
"O Lord, You are worshiped by all demigods like Brahma, the four Sanas and even the King
of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest
benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert
its influence upon You."*
Text 66
ato yat prabhasa-khande keshasya balatvam eva ca tat sitimnah kala-krita-palitalakshanatvam eva ca darshitam, tasya sharirinam shushka-vairagya-pratipadanaprakarana-patitatvena sura-matra-nirjarata-prasiddhatvena camukhyarthatvan na svarthe
pramanyam.
atah-therefore; yat-because; prabhasa-khande-in the Prabhasa-khanda; keshasya-of hair;
balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimnah-whiteness; kala-by time;
krita-produced; palita-white hair of old-age; lakshanatvam-characteristic; eva-certainly; caand; darshitam-is revealed; tasya-of Him; sharirinam-of the embodied living entities;
shushka-dry; vairagya-renunciation; pratipadana-prakarana-explanation; patitatvena-by
the fallen status; sura-of the demigods; matra-even; nirjarata-the state of freedom from
old-age; prasiddhatvena-by the fame; ca-also; amukhya-arthatvat-because of accepting the
secondary meaning; na-not; sva-arthe-in the connection; pramanyam-evidence.
The false notion that Krishna and Balarama are incarnations of a black and white hair of
Lord Vishnu is dispelled in the Prabhasa-khanda, which explains that whiteness of hair is
produced in old age, and because even the subordinate demigods, what to speak of Lord
Vishnu, the controller of the demigods, remain always free from old-age, their hair never
turns white with age. It is not possible that Lord Vishnu have white hairs, because He is
beyond the influence of time, and therefore this conception of Lord Vishnu's white hair
pushed forward by the dry renunciants is not acceptable.
Text 67
brahma yena ity arabhya
vishnur yena dashavatara-gahane kshipto maha-sankaöe
rudro yena kapala-panir abhito bhikshaöanam karitah ity adau.
tasmai namah karmane iti garuda-vacanat. kim ca tat-pratipadanaya matsyady-avataranam
matsyadi-shabda-samyena chaloktir eveyam.
brahma yena iti arabhya-in the passage beginning "brahma yena"; vishnuh-Vishnu; yenabecause of which; dasha-ten; avatara-of incarnations; gahane-in the dark abyss; kshiptahthrown; maha-great; sankaöe-difficulty; rudrah-Shiva; yena-by which; kapala-carrying a
skull; panih-in His hand; abhitah bhiksha-aöanam karitah-begging alms; iti-thus; adau-in
the passage beginning; tasmai-to that; namah-I offer my respectful obeisances; karmaneunto karma; iti-thus; garuda-of the Garuda Purana; vacanat-from the statement; kim cafurthermore; tat-that; pratipadanaya-to establish; matsya-Lord Matsya; adi-beginning with;
avataranam-of the incarnations of Godhead; matsya-adi-shabda-of the words "matsya-adi";
samyena-the same; chala-false; uktih-statement; eva-certainly; iyam-this.
Similar other faulty statements may also be found in some portions of the scriptures. For
example, the Garuda Purana explains:
"I offer my respectful obeisances unto the law of karma, because of which Shiva carries a
skull in his hand and wanders about as a beggar, and because of which Vishnu was hurled
into the painful abyss of having to assume ten incarnations within the material world."
The author's intention in this passage was to emphasize the uncheckable power of karma,
although in order to do this he had spoken some things that are not actually true. The
description of Krishna and Balarama as Lord Vishnu's hairs is a similar untrue story.
Text 68
yatha
aho kanaka-dauratmyam
nirvaktum kena shakyate
nama-samyad asau yasya
dhusturo 'pi mada-pradah.
yatha-just as; aho-Oh; kanaka-of gold; dauratmyam-the wickedness; nirvaktum-to be
described; kena-by whom; shakyate-is possible; nama-by name; samyat-because of
equality; asau-this; yasya-of which; dhusturah-dhustura poison; api-even; mada-pradahintoxicating.
The following metaphorical statement in the scriptures may also be quoted to illustrate how
an author may speak something untrue in order to emphasize a point:
"Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the
poisonous drink dhutura."
Text 69
iti shiva-shastriyatvac ca natra vaishnava-siddhanta-viruddhasya tasyopayogah. yata uktam
skanda eva shanmukham prati shri-shivena
shiva-shastre 'pi tad grahyam
bhagavac-chastra-yogi yat iti
anya-tatparyakatvena svatas tatrapramanyad yuktam caitat yatha pankena pankambhah
itivat.
iti-thus; shiva-shastriyatvat-the status of being confirmed in the Shaivite scriptures; caand; na-not; atra-here; vaishnava-in relation to Lord Vishnu; siddhanta-the conclusion;
viruddhasya-opposing; tasya-of that; upayogah-suitability; yatah-because; uktam-spoken;
skande-in the Skanda Purana; eva-certainly; shanmukham-to Karttikeya; prati-to; shrishivena-by Lord Shiva; shiva-shastre-in the Shaivite scriptures; api-although; tat-that;
grahyam-acceptable; bhagavat-shastra-in the Vaishnava scriptures; yogi-found; yat-which;
iti-thus; anya-another; tatparyakatvena-by interpretation; svatah-in their own scripture;
tatra-there; apramanyat-because of not being established; yuktam-suitable; ca-and; etatthis; yatha-just as; pankena-by mud; panka-ambhah-muddy water; iti-thus; vat-just as.
Statements in the Shaivite Puranas should not be accepted unless they are corroborated by
the Vaishnava Puranas. This is confirmed in the Shaivite Puranas (Skanda Purana) where
Lord Shiva says to Karttikeya:
"Statements in the Shaivite Puranas should be accepted only if they are confirmed in the
Vaishnava Puranas."
The followers of Lord Shiva may try to present a different conclusion, but they are simply
contradicting the words of their own master, recorded in their own scripture. From this
statement of Lord Shiva we may understand that the Shaivite Puranas are not a very
reliable source of spiritual information. They are not actually able to purify the conditioned
souls, and their position is described in the following statement of Shrimad-Bhagavatam
(1.8.52):
"It is not possible to filter muddy water through mud or purify a wine-stained pot with
wine."
On should not therefore rely on the impure statements of the Shaivite Puranas.
Text 70
padmottara-khande ca shiva-pratipadakanam purananam api tamasatvam eva darshitam.
matsye 'pi tamasa-kalpa-kathamayatvam iti.
padma-uttara-khande-in the Uttara Khanda of the Padma Purana; ca-also; shivapratipadakanam-of the followers of Lord Shiva; purananam-of the Puranas; api-also;
tamasatvam-ignorance; eva-certainly; darshitam-is delineated; matsye-in the Matsya
Purana; api-also; tamasa-ignorance; kalpa-conception; katha-descriptions; mayatvamconsisting of; iti-thus.
The inferiority of the Shaivite Puranas is confirmed in the Uttara Khanda of the Padma
Purana, which explains that the Shaivite Puranas are intended for those in the mode of
ignorance. The Matsya Purana also confirms that the Shaivite Puranas are full of faulty and
ignorant conclusions.
Text 71
yuktam ca tasya vriddha-sutasya shri-bhagavatam apaöhitavatah shri-baladevavajnatuh
shri-bhagavat-tattvasamyag-janajam vacanam
evam vadanti rajarshe
rishayah kecananvitah. itivat.
etadrisha-shri-bhagavata-vakyena sva-viruddha-puranantara-vacana-badhanam ca.
yuktam-suitable; ca-also; tasya-of him; vriddha-sutasya-of Romaharshana Suta, the father
of Suta Gosvami; shri-bhagavatam-the message of Shrimad-Bhagavatam; apaöhitavatahwithout having properly studied; shri-baladeva-Shri Baladeva; avajatuh-offending; shribhagavat-of the Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete;
jnana-from knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak;
raja-rishe-O saintly king; rishayah-sages; kecana-some; anvitah-endowed; itivat-in this
way; etadrisha-like these; bhagavata-of Shrimad-Bhagavatam; vakyena-by the statement;
sva-self; viruddha-contradicting; purana-Puranas; antara-within; vacana-of statements;
badhanam-refutation; ca-also.
Without understanding the Shrimad-Bhagavatam, one cannot properly understand the
philosophy of spiritual life. An example of this is Romaharshana Suta. Because of not
studying the Bhagavatam, Romaharshana had not properly understood the exalted position
of Lord Balarama. Because of an offense to Lord Balarama, Romaharshana was killed by the
Lord. From this we may understand the importance of Shrimad-Bhagavatam. Without
reference to the Bhagvatam, one cannot conclusively understand the nature of the Absolute
Truth.
That certain sages may sometimes present false conclusions, which may sometimes even
become recorded in the Puranas, is confirmed in the following statement of ShrimadBhagavatam (10.77.30):
"O King, some sages have said that Lord Krishna became bewildered by the mystic jugglery
of Shalva. Such conclusions should not be accepted, for the contradict the conclusion of all
Vedic literatures, Lord Krishna never becomes bewildered."
From this we may understand supreme authority of Shrimad-Bhagavatam. Any scriptural
explanation that contradicts the version of the Bhagavatam should be rejected.
Text 72
yatheha karma-jito lokah kshiyate ity-adi-vakyena.
apama somam amrita abhuma ity-adi-vacana-badhanavaj jeyam.
atrapi yat svavaco virudhyeta nunam te na smaranty uta iti yukti-sad-bhavo drishyate.
yatha-just as; iha-here in the earthly planetary system; karma-jitah-performing the karmakanda regulations; lokah-persons; kshiyate-become destroyed; iti-adi-beginning with these
words; vakyena-by the statement; apama-drinking; somam-soma; amritah-immortal;
abhuma-we become; iti-adi-beginning with these words; vacana-statement; badhanavatcontradicting; jneyam-should be understood; atra-here; api-also; yat-what; sva-own;
vacah-statement; virudhyate-is contradicted; nunam-certainly; te-they; na-do not;
smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhavah-good condition;
drishyate-is seen.
We may sometimes notice contradictions in the instructions of the Shruti. The two quotes
which follow may serve as an example of such a contradiction within the texts of the Shruti.
"By performing the karma-kanda rituals of the Vedas one becomes ruined."
-Chandogya Upanishad 8.1.6
"By performing the karma-kanda rituals of the Vedas we have become demigods eligible to
drink soma-rasa."
-Rig-mantra 8.48.3
If a speaker contradicts himself, then his words are not very much appreciated by the
speaker of Shrimad-Bhagavatam:
"They who are learned are not inclined to accept the statements of one who contradicts
himself."
-Shrimad-Bhagavatam 10.77.30
Text 73
tatraivatmanah sandigdhatvam eva tena sutena vyanjitam
acintyah khalu ye bhava
na tams tarkena yojayet ity adina
tatra-there; eva-certainly; atmanah-of the Supreme; sandigdhatvam-doubt; eva-certainly;
tena-by him; sutena-by Suta Gosvami; vyajitam-expressed; acintyah-inconceivable; khaluindeed; ye-which; bhavah-truths of spiritual reality; na-not; tan-them; tarkena-by logic;
yojayet-may properly know; iti-adina-by the statement beginning with these words.
Suta Gosvami speaks the following verse to reconcile this apparent contradiction in the
statements of the scriptures (Mahabharata, Udyoga-parva):
"The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by
logic and philosophy one cannot expect to properly understand them."
Text 74
kim ca, tatraivottara-granthe candrasya kalankapatti-karana-kathane shri-krishnavataraprasange svayam vishnur evety uktatvat svenaiva virodhash ca.
kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhasa Khanda of the Skanda
Purana; candrasya-of the moon-god; kalanka-of the spots; apatti-misfortune; karanacause; kathane-in the description; shri-krishna-of Shri Krishna; avatara-appearance;
prasange-in that connection; svayam-personally; vishnuh-Lord Vishnu; eva-certainly; itithus; uktatvat-from the statement; svena-by using the word "sva"; virodhah-contradiction;
ca-also.
Also, in the story of Candra-kalankapatti-karana in the Prabhasa-khanda of the Skanda
Purana, in the description of Lord Krishna's appearance, Krishna is described as Lord Vishnu
Himself. By using the words "svayam vishnuh (Vishnu Himself)", the concocted idea that
Krishna is an incarnation of Lord Vishnu's hair is refuted by Vyasadeva.
Text 75
tasman na keshavataratve 'pi tatparyam, kesha-shabdasya balatva-vacanam ca.
tasmat-for this reason; na-not; kesha-of a hair; avataratve-as an incarnation; api-and;
tatparyam-the proper understanding; kesha-shabdasya-of the word "kesha"; balatva-of
foolish and childish persons;{.fn •
2} vacanam-the statement; ca-also.
The idea that Krishna is an incarnation of Lord Vishnu's hair should not be accepted, for it is
thus refuted by Vyasa. Only foolish persons with a childlike mentality will insist that the
word "kesha" in the phrase "keshavatara" from the Vishnu Purana should be interpreted to
mean "a hair".
Text 76
chalato bhagavat-tattvajnanato veti sthitam.
chalatah-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth;
ajanatah-from ignorance; va-or; iti-thus; sthitam-situated.
Because it is contradicted by so many descriptions in the Vedic literatures, the statement
that Lord Krishna is an incarnation of Lord Vishnu's hair must be either a trick to bewilder
the atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual
nature of the Supreme Personality of Godhead.
Text 77
ato vaishnavadi-padyanam shabdottham artham eva pashyamah
amshavo ye prakashante
mama te kesha-samjnitah
sarvajnah keshavam tasman
namahur muni-sattama
iti sahasra-nama-bhashyotthapita-bharata-vacanat kesha-shabdenamshur ucyate.
atah-therefore; vaishnava-of the Vishnu Purana; adi-and other Vedic literatures; padyanamof the verses; shabda-the word; uttham-appearing; eva-certainly; pashyamah-we see;
amshavah-rays of light; ye-which; prakashante-are manifest; mama-My; te-they; keshasamjnitah-known as "kesha"; sarvajnah-omniscient; keshavam-Keshava; tasmat-therefore;
nama-the name; ahuh-speak; muni-sattama-O best of the sages; iti-thus; sahasra-nama-of
the Vishnu-sahasra-nama-stotra; bhashya-in the explanation; utthapita-spoken; bharata-of
the Mahabharata; vacanat-from the statement; kesha-shabdena-by the word "kesha";
amshuh-ray of light; ucyate-is spoken.
The actual meaning of the word "kesha" when used in a name of the Supreme Personality of
Godhead is explained by the Lord in the Mahabharata in the description of the thousand
names of Lord Vishnu. There the Lord Himself says:
"The effulgence of My transcendental body is known by the word `kesha'. O best of the
sages, because I am the source of the Brahman effulgence, the learned devotees, who know
everything, call Me by the name `Keshava'."
Text 78
tatra ca sarvatra keshetara-shabda-prayogan nana-varnamshunam shri-narada-drishöataya
moksha-dharma-prasiddhesh ca. tatha camshutve labdhe tau camsu vasudevasankarshanavatara-sucakataya nirdishöav iti tayor eva syatam iti gamyate. tadiyayor api
tayor aniruddhe 'bhivyaktish ca yujyata eva.
tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; kesha-itara-shabdaprayogat-because of the use of other words; nana-various; varna-colors; amshunam-of
effulgences; shri-narada-of Narada Muni; drishöataya-by the observation; moksha-dharmain the scripture known as Moksha-dharma; prasiddheh-from the conclusion; ca-also; tathain the same way; ca-and; amshutve-in the effulgence; labdhe-attained; tau-two; ca-also;
amshu-splendors; vasudeva-Vasudeva; sankarshana-Sankarshana; avatara-incarnations;
sucakataya-by indicating; nirdishöau-indicated; iti-thus; tayoh-of Them; eva-certainly;
syatam-may be; iti-thus; gamyate-is approached; tadiyayoh-of Their expansions; api-also;
tayoh-of Them; aniruddhe-in Lord Aniruddha; abhivyaktih-manifestation; yujyate-is
suitable; eva-certainly.
We may also note in this connection that although the word "kesha" is used in the Vishnu
Purana, it is not used in the many other descriptions of Lord Krishna's appearance found in
the Vedic literaturs. That the word "kesha" should mean "effulgence" is supported by
Narada Muni's explanation in the Moksha-dharma that the Lord appears in a variety of
forms and colors. The explanation of the Vishnu Purana that the Lord appears as "shuklakrishna-keshau" or "white and black keshas" may be understood to mean that the Lord
appears in white and black forms. This may be understood to refer to Lord Vasudeva and
Lord Sankarshana, or it may also refer to Lord Aniruddha.
Text 79
avatari-tejo-'ntarbhutatvad avatarasya. evam eva sattvam rajas tamah ity adi prathamaskandha-padya-praptam aniruddhakhya-purushavataratvam
avatari-of the Original Source of all Incarnations; tejah-the effulgence; antarbhutatvatbecause of being situated within; avatarasya-of the incarnation; evam-in this way; evacertainly; sattvam rajah tamah iti adi-in the verse beginning "sattvam rajas tamah";
prathama-skandha-of the First Canto of Shrimad-Bhagavatam; padya-praptam-in the verse;
aniruddha-akhya-known as Aniruddha; purusha-avataratvam-as a purusha-incarnation.
Vishnu-tattva expansions of the Personality of Godhead are manifested from the bodily rays
of the Lord. (The complexion of Lord Krishna is blackish, and therefore the direct expansion
of Lord Krishna, which is manifested from His bodily rays, is also blackish: Lord Vasudeva.
Because Lord Sankarshana is manifested from Lord Balarama, His complexion is also the
same as Lord Balarama's: white.)
The Purusha-avatara Lord Aniruddha is described in the Shrimad-Bhagavatam (1.2.23):
"The transcendental Personality of Godhead is indirectly associated with the three modes of
material nature, namely passion, goodness, and ignorance, and just for the material world's
creation, maintenance, and destruction, He accepts the three qualitative forms of Brahma,
Vishnu, and Shiva. Of these three, all human beings can derive ultimate benefit from
Vishnu, the form of the quality of goodness."
Text 80
bhavani-nathaih ity adi pancama-skandha-gadya-praptam sankarshanavataratvam ca
bhavasya sangacchate.
bhavani-nathaih iti adi-in the verse beginning "bhavani-nathaih" "bhavani-nathaih striganarbuda-sahasrair avarudhyamano bhagavatash catur-murter maha-purushasya turiyam
tamasim murtim prakritim atmanah sankarshana-samjnam atma-samadhi-rupena
sannidhapyaitad abhigrinan bhava upadhavati"; pacama-skandha-of the Fifth Canto of
Shrimad-Bhagavatam; gadya-praptam-in the prose passage; sankarshana-of Lord
Sankarshana; avataratvam-the status of an incarnation; ca-and; bhavasya-of Shiva;
sangacchate-is manifested.
That Lord Shiva is an expansion of Lord Sankarshana is confirmed in the following prose
statement of Shrimad-Bhagavatam (5.17.16):
"In Ilavrita-varsha, Lord Shiva is always encircled by ten billion maidservants of goddess
Durga, who minister to him. The quadruple expansion of the Supreme Lord is composed of
Vasudeva, Pradyumna, Aniruddha and Sankarshana. Sankarshana, the fourth expansion, is
certainly transcendental, but because His activities of destruction in the material world are
in the mode of ignorance, He is known as tamasi, the Lord's form in the mode of ignorance.
Lord Shiva knows that Sankarshana is the original cause of his own existence, and thus he
always meditates upon Him in trance by chanting the following mantra."
Text 81
tatash ca ujjahara ity asyayam arthah. atmanah sakashat shri-vasudeva-sankarshanamshabhutau keshau amshu ujjahara uddhritavan prakaöi-kritya darshitavan ity arthah.
tatah-therefore; ca-also; ujjahara iti-of the word "ujjahara"; asya-of it; ayam-this; arthahthe meaning; atmanah-the word "atmanah"; sakashat-understood in the sense of "from
Himself; shri-vasudeva-Vasudeva; sankarshana-and Sankarshana; amsha-bhutau-plenary
expansions; keshau-by the word "keshau"; amshu-two splendid appearances; ujjahara-the
word "ujjahara"; uddhrtavan prakaöi-kritya darshitavan-manifested; iti-thus; arthah-the
meaning.
Therefore the statement of the Vishnu Purana (ujjaharatmanah keshau sita-krishnau mahamune) should be understood in the following way: The word "atmanah" means "from
Himself", the word "keshau" means the two incarnations Vasudeva and Sankarshana, who
have black and white complexions, and the word "ujjahara" means “manifested." The entire
statement means "The Lord then appeared as Vasudeva and Sankarshana, who have black
and white complexions."
Text 82
atrayam sumerur ity eka-desha-darshanenaivakhanda-sumeru-nirdeshavat taddarshanenapi purnasyaivavirbhava-nirdesho jeyah.
atra-here; ayam-this; sumeruh-Mount Sumeru; iti-thus; eka-desha-one side; darshanenaby seeing; eva-certainly; akhanda-the entire; sumeru-Mount Sumeru; nirdeshavat-like the
revelation; tat-of that; darshanena-by the sight; api-also; purnasya-of the whole; evacertainly; avirbhava-appearance; nirdeshah-indication; jeyah-should be known.
Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the
entire mountain, in the same way, by properly understanding this verse from Vishnu
Purana, one will be able to know the actual nature of Lord Krishna's appearance in the
material world.
Text 83
atha sa capi keshau ity adika-vyakhya.
udvavarhe yoga-balenatmanah sakashad vicchidya darshayam asa. sa capi iti ca-shabdah
purvam uktam deva-kartrikam nivedana-rupam artham samuccinoti.
atha-now; sa capi keshau iti adika-on the verse beginning "sa capi keshau"; vyakhyacommentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; sakashatnear; atmanah-from Himself; sakashat-near; viccidya-separating; darshayam asa-revealed;
sah ca api iti-the words "sa capi"; ca-shabdah-the word "ca"; purvam-formerly; uktamspoken; deva-by the demigods; kartrikam-done; nivedana-of an appeal; rupam-in the
form; artham-meaning; samuccinoti-refers.
An explanation of the verses from Mahabharata quoted in Text 56 follows:
In these verses the word "udvavarhe" means that the Lord appears by His own mystic
potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the
previous •
verses.
Text 84
api-shabdas tad-udvarhane shri-bhagavat-sankarshanayor api hetu-kartritvam sucayati.
api-shabdah-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; shribhagavat-of Lord Vasudeva; sankarshanayoh-and Lord Sankarshana; api-also; hetukartritvam-the condition of being the cause; sucayati-indicates.
The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if
Krishna and Balarama had appeared from Lord Vishnu") indicate that in reality Vasudeva
and Sankarshana are emanations of Krishna and Balarama.
Text 85
tau capi iti ca-shabdo 'nukta-samuccayarthatvena bhagavat-sankarshanau svayam
avivishatuh. pashcat tau ca tat tadatmyenavivishatur iti bodhayati. api-shabdo
yatranusyutav amu, so 'pi tad-amsha apiti gamayati. tayor eko balabhadro babhuva ity
adikam tu nara-narayano bhavet. harir eva bhaven narah ity adivat tad-aikyavaptyapekshaya.
tau capi iti-the words tau capi"; ca-shabdah-the word "ca"; anukta-unspoken; samuccaya-
arthatvena-with additional meanings; bhagavat-Vasudeva; sankarshanau-and Sankarshana;
svayam-personally; avivishatuh-entered; pashcat-afterwards; tau-the two; ca-also; tattherefore; tad-atmyena-in Their original forms; avivishatuh-entered; iti-thus; bodhayatiteaches; api-shabdah-the word "api"; yatra-where; anusyutau-joined; amu-the two; sah
api-the same person; tat-His; amshah-expansions; api-also; iti-thus; gamayati-causes to
go; tayoh-from the two; ekah-one; balabhadrah-Balarama; babhuva-became; iti adikametc.; tu-also; nara-narayanah-Nara and Narayana Rishis; bhavet-became; harih-Hari; evacertainly; bhavet-became; narah-Nara; iti adivat-as in the passage beginning; tat-of Them;
aikya-oneness; avapti-attainment; apekshaya-with reference to.
An intricate sequence of events is hinted by the use of the phrase "tau capi (the two of
them, also, also)" in this passage from the Mahabharata. First: Vasudeva and Sankarshana
(the purusha-incarnations) entered the wombs of Devaki and Rohini. Then: Krishna and
Balarama (the original forms of Vasudeva and Sankarshana) entered the wombs of Devaki
and Rohini "also". Then, within the womb of Devaki, Vasudeva and Krishna joined to
become a single Krishna, and within Rohini's womb Sankarshana and Balarama joined to
become a single Balarama. In this way the word “api" (also) refers to the joining of KrishnaVasudeva and Balarama-Sankarshana. In other words, Lord Krishna sent His immediate
vishnu-tattva expansions into the material world before He personally came, and when He
personally came, He and His vishnu-tattva forms became united into a single form. This is
confirmed in the following statements:
1. "tayor eko balabhadro babhuva" (the two of Them then became one Balarama).
2. "nara-narayano bhavet. harir eva bhaven narah" (Nara-Narayana Rishis joined to become
a single Lord Hari).
Text 86
keshavah shri-mathurayam keshava-sthanakhya-maha-yoga-piöhadhipatvena prasiddhah,
sa eva krishna iti.
keshavah-Kesava; shri-mathurayam-in Mathura; keshava-of Lord Keshava; sthana-the
abode; akhya-known as; maha-great; yoga-piöha-sacred place; adhipatvena-as the ruler;
prasiddhah-famous; sah-He; eva-certainly; krishnah-Krishna; iti-thus.
Another meaning of this passage from the Mahabharata which explains that Krishna appears
as a "kesha" is that "Keshava" is specifically the name of Lord Krishna when He appears as
the monarch of Mathura. In this way, the passage from the Mahabharata may be
paraphrased: "The original Krishna then appeared in His feature as Keshava (the monarch
of Mathura)."
Text 87
ata evodaharishyate bhumeh suretara ity adi. shri-nrisimha-purane tu sita-krishne ca macchakti iti tat-tad-varna-nirdeshenamshu-vacaka eva shakti-shabda iti tat-tulyatatparyopekshaya.
atah eva-therefore; udaharishyate-it may be said; bhumeh suretara iti adi-the verse
beginning "bhumeh suretara"; shri-nrisimha-purane-in the Nrisimha Purana; tu-but; sitawhite; krishne-and black; ca-and; mat-my; shakti-potencies; tat-tat-various; varna-colors;
nirdeshena-by describing; amshu-the effulgence; vacakah-describing; eva-certainly; shaktishabdah-by the word "shakti"; iti-thus; tat-with that; tulya-equal; tatparya-understanding;
upekshaya-with reference to this.
In the Shrimad-Bhagavatam (2.7.26) Lord Krishna is described as "sita-krishna-kesha". This
does not mean that Krishna is an incarnation of a black hair from Lord Vishnu. The actual
explanation of this word is found in the Nrisimha Purana, where the Lord explains: "sitakrishne ca mac-chakti" (I appear in many vishnu-tattva forms, which have complexions of
white, black, and many other colors).
Text 88
shrimad-bhagavatasya tu naisha prakriyavakalita. tasmat evam vadanti rajarshe ity adivad
eva sabhimata. kadacid atma-gopanaya bhagavan yad anyatha darshayati, tad eva rishayo
yatha-mati prastuvantiti. tad etad anuvadakasya bhumeh suretara-varutha-ity adau kalaya
sita-krishna-keshah ity asya ca yojana.
shrimad-bhagavatasya-of the Shrimad-Bhagavatam; tu-but; na-not; esha-this; prakriyaavakalita-fault; tasmat-therefore; evam vadanti rajarshe iti adivat-just as the verse
beginning with "evam vadanti rajarshe"; eva-certainly; sa-it; abhimata-may be considered;
kadacit-sometimes; atma-Himself; gopanaya-for concealing; bhagavan-the Original
Personality of Godhead; yat-because; anyatha-otherwise; darshayati-displays Himself; tatfor this reason; eva-certainly; rishayah-the sages; yatha-mati-as far as their realization
permits; prastuvanti-offer prayers; iti-thus; tat-therefore; etat-this; anuvadakasya-of the
speaker; bhumeh suretara-varutha-iti adau-the verse beginning with the words "bhumeh
suretara-varutha"; kalaya sita-krishna-keshah iti-the phrase "kalaya sita-krishna-keshah";
asya-of this; ca-also; yojana-suitable.
Because this phrase from the Bhagavatam (sita-krishna-keshah) is somewhat ambiguous,
the Bhagavatam should not be considered faulty. The phrase from the Bhagavatam
describing Krishna's bewilderment when Shalva tricked Him (evam vadanti rajarshe) is
described as an explanation given by some sages. In other words, although Krishna is never
actually bewildered, some sages said that He was bewildered on that occasion. Therefore
the statements of the Bhagavatam sometimes contain the opinions of certain sages
according to their partial understanding. Sometimes the Original Personality of Godhead
chooses to conceal Himself and He appears to be something that He actually is not. Because
the Lord sometimes does not reveal His actual nature, therefore it is said that the sages
describe Him according to their realization. In other words, the opinions of the sages
sometimes present an incomplete view of the Supreme Lord. It is possible to interpret this
Bhagavatam verse (2.7.26) (which describes the "sita-krishna-keshah") as such a partial
understanding, even though it is recorded in the Bhagavatam.
Text 89
kalaya amshena yah sita-krishna-keshah, sita-krishnau keshau yatra tatha-vidhah, sa eva
sakshad bhagavan jata ity evam kartavyeti.
kalaya-the word "kalaya"; amshena-means "with His expansions; yah-who; sita-krishnakeshah-the phrase "sita-krishna-keshah"; sita-krishna keshau yatra tatha-vidhah-who
expands as the white and black purusha incarnations (Sankarshana and Vasudeva); sah
eva-that very same person; sakshat-directly; bhagavan-the Original Personality of
Godhead; jatah-appeared; iti-thus; evam kartavya iti-in this way it should be understood.
Lord Krishna is therefore the Original Personality of Godhead, and the phrase "kalaya sitakrishna-keshah" means "The Suprme Personality of Godhead, who expands as the white
and black purusha-incarnations (Lord Sankarshana and Lord Vasudeva)."
Text 90
ata eva purusha-narayanasya tathagamana-pratipadaka-shri-hari-vamshi-vakyam api tattejasam akarshana-vivakshayaivoktam. sarvesham praveshash ca tasmin sayuktikam
evodaharaniyah.
atah eva-therefore; purusha-narayanasya-of Lord Narayana; tatha-in the same way;
agamana-Krishna's arrival; pratipadaka-describing; shri-hari-vamsha-vakyam-statement of
the Hari-vamsha; api-and; tat-His; tejasam-potency; akarshana-taking; vivakshaya-with an
intention to describe; uktam-spoken; sarvesham-of all; praveshah-entrance; ca-also;
tasmin-within Him; sa-yuktikam-with good reason; eva-certainly; udaharaniyah-should be
described.
According to the description of Lord Krishna's advent found in the Hari-vamsha (and quoted
in Text 59 of this anuccheda), all the potencies of Lord Narayana are present within the
form of Lord Krishna. Actually, all the forms of the Personality of Godhead are present
within the original form of Krishna.
Text 91
atah padmottara-khande nrisimha-rama-krishneshu shad-gunya-paripuranam ity
avatarantara-sadharanyam api mantavyam. kintv avataranam prasange teshu shreshöhe
vividishite samanyatas tavat sarva-shreshöhas traya uktah. teshv apy uttarottaratradhikyakramabhiprayena shri-krishne shraishöhyam vivakshitam. ata eva shri-vishnu-purane
maitreyena hiranyakashiputvadishu jaya-vijayayos tayor amukti-mukti-karane prishöe shriparasharo 'pi shri-krishnasyaivaty-udbhaöaishvarya-prakasham aha.
atah-therefore; padma-uttara-khande-in the Uttara Khanda of the Padma Purana; nrisimhain Lord Nrisimha; rama-in Lord Rama; krishneshu-and in Lord Krishna; shaö-gunya-of the
six opulences; paripuranam-fullness; iti-thus; avatara-antara-for all the incarnations of
Godhead; sadharanyam-universal feature; api-although; mantavyam-should be considered;
kintu-however; avataranam prasange-among all the incarnations of Godhead; teshu-among
them; shreshöhe-best; vividisite-desired to be known; samanyatah-generally; tavat-to that
extent; sarva-of all; shreshöhah-best; trayah-three; uktah-are described; teshu-among
them; api-even; uttara-uttaratra-adhikya-krama-of each one superior to the preceding one;
abhiprayena-with the intention; shri-krishne-for Lord Krishna; shraishöhyam-superiority;
vivaksitam-is desired to be spoken; atah eva-therefore; shri-vishnu-purane-in the Vishnu
Purana; maitreyena-by Maitreya; hiranyakashiputva-adishu-in the condition of accepting the
forms of Hiranyakashipu and other demons; jaya-of Jaya; vijayoh-and Vijaya; tayoh-of
them; amukti-without liberation; mukti-of liberation; karane-when the cause; prishöe-was
asked; shri-parasharah-Parashara Muni; api-also; shri-krishnasya-of Lord Krishna; evacertainly; ati-great; udbhaöa-extraordinary; aishvarya-opulence and prowess; prakashammanifestation; aha-described.
The Padma Purana Uttara-khanda explains:
nrisimha-rama-krishneshu
shad-gunya-paripuranam
"The six opulences of wealth, strength, fame, •
beauty, knowledge and renunciation are fully present in the forms of Lord Nrisimha, Rama,
and Krishna."
Although all the forms of the Personality of Godhead fully display these six opulences, these
three forms are singled out as especially displaying them. Because the most significant word
"nrisimha-rama-krishneshu" is a dvandva-compound, and because the most important word
is generally placed at the end of a compound-word, we may conclude that because Krishna
is placed at the end of this compound, He is the most important of all the forms of the Lord.
This is confirmed in the Vishnu Purana, where Maitreya Muni asks Parashara Muni why Jaya
and Vijaya, although killed by the hands of Lord Nrisimha, Lord Varaha, and other forms of
the Lord, did not attain liberation, although they both became liberated when killed by the
hand of Lord Krishna. To answer this question, Parashara Muni described Lord Krishna's
supreme position among all the forms of the Personality of Godhead, and His supreme
opulence and power.
Text 92
kim ca shri-krishnam aprapyanyatra tv asuranam muktir na sambhavati.
kim ca-furthermore; ca-also; shri-krishnam-Lord Krishna; aprapya-without attaining;
anyatra-otherwise; tu-but; asuranam-of demons; muktih-liberation; na-not; sambhavati-is
possible.
Generally speaking, demons cannot attain liberation unless they attain the personal
association of Lord Krishna.
Text 93
eva-kara-dvayena svayam eva shri-gitasu tatha sucanat
eva-kara-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly;
shri-gitasu-in the Bhagavad-gita; tatha-in this way; sucanat-from the indication.
This is described in the following verses of Bhagavad-gita (16.19-20), where Lord Krishna
repeats the word "eva" (certainly) twice to emphasize the point:
Text 94
tan aham dvishatah kruran
samsareshu naradhaman
kshipamy ajasram ashubhan
asurishv eva yonishu
tan-those; aham-I; dvishatah-envious; kruran-mischievous; samsareshu-into the ocean of
material existence; naradhaman-the lowest of mankind; kshipami-put; ajasraminnumerable; ashubhan-inauspicious; asurishu-demoniac; eva-certainly; yonishu-in the
wombs.
"Those who are envious and mischievous, who are lowest among men, are cast by Me into
the ocean of material existence, into various demoniac species of life.
Text 95
asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim
asurim-demoniac; yonim-species; apannah-gaining; mudhah-the foolish; janmani janmaniin birth after birth; mam-unto Me; aprapya-without achieving; eva-certainly; kaunteya-O
son of Kunti; tatah-thereafter; yanti-goes; adhamam-condemned; gatim-destination.
"Attaining repeated birth amongst the species of demoniac life, such persons can never
approach Me. Gradually they sink down to the most abominable type of existence."
Text 96
kutracid bhagavad-dveshinam tat-smaranadi-prabhavena shruyatam va muktih. sarvesham
api tad-dveshinam tu mukti-pradatvam anyatravatare 'vatarini va na kaccic ca shruyate.
tasmat tesham api mukti-datritvaya shri-krishna evaishvarya-prakashadhikyam darshayati.
yuktam eva varnayam asa sa shri-parasharah.
kutracit-sometimes; bhagavat-of the Lord; dveshinam-of the enemies; tat-of the Lord;
smarana-adi-by remembrance, or by otherwise rendering service; prabhavena-by the
strength; shruyatam-is heard; va-or; muktih-liberation; sarvesham-of all; api-however; tatdveshinam-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of
granting; anya-other; avatare-during the incarnation; avatarini-the source of incarnations;
va-or; na-not; kaccit-some; ca-and; shruyate-is heard; tasmat-for this reason; tesham-of
them; api-even; mukti-datritvaya-for granting liberation; shri-krishnah-Shri Krishna; evacertainly; aishvarya-opulence; prakasha-manifestation; adhikyam-superiority; darshayatireveals; yuktam-properly; eva-certainly; varnayam asa-described; sah-he; shriparasharah-Parashara Muni.
According to the descriptions of the Vedic literatures, although the enemies of the Supreme
Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving Him in
some capacity, generally they do not all become liberated simply by associating with the
Lord or being killed by Him. By killing and liberating these demons, Lord Krishna reveals His
transcendental opulence, greater than the opulences of any other form of the Personality of
Godhead. These statements are all confirmed by the explanations spoken by Parashara Muni
and recorded in the Vishnu Purana.
Text 97
ata eva sarvam aishvarya-sakshat-karasya mukti-hetutvam uktva punash ca putanadimoksham vicintya kalanemy-adiham ca tad-abhavam ashankya tad apy asahamanas tasya
tu shri-krishnakhyasya bhagavatah paramadbhuta-svabhava evayam ity uvaca sarvantimagadyena
atah eva-therefore; sarvam-completely; aishvarya-opulence; sakshat-karasya-manifesting;
mukti-liberation; hetutvam-the condition of being the cause; uktva-having described;
punah-again; ca-also; putana-of Putana; adi-and others; moksham-the liberation; vicintyaconsidering; kalanemi-of Kalameni; adinam-and others; ca-also; tat-abhavam-the position
of not being liberated; ashankya-suspecting; tat-that; api-also; asahamanah-not tolerating;
tasya-of Him; tu-but; shri-krishna-akhyasya-named Shri Krishna; bhagavatah-of the
Original Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhavahnature; eva-certainly; ayam-this; iti-thus; uvaca-said; sarva-all; antima-at the end;
gadyena-by the prose statement.
When Lord Krishna considered how Putana and other demons had already become liberated,
He began to suspect that perhaps Kalanemi and the other remaining demons would not
attain liberation. This possibility became completely intolerable for the Lord. This
astonishing transcendental nature of the Supreme Personality of Godhead, Lord Krishna, is
described by Parashara Muni at the end of his prose description of the Lord's opulence.
Parashara said (Vishnu Purana 4.15.9):
Text 98
ayam hi bhagavan kirtitah samsmritash ca dveshanubandhenapy akhila-surasuradidurlabham phalam prayacchati, kim uta samyag-bhaktimatam ity anena.
ayam-He; hi-certainly; bhagavan-the Supreme Personality of Godhead; kirtitah-glorified;
samsmritah-remembered; ca-and; dvesha-anubandhena-with hatred; api-even; akhila-by
all; sura-the demigods; asura-demons; adi-and others; durlabham-difficult to attain;
phalam-result; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatam-of the
pure devotees.
"The Supreme Personality of Godhead, Lord Krishna, freely gave liberation to the demons
who, although full of hatred for Him, somehow became immersed in remembering Him or
talking about Him. If the Lord gave to these demons liberation, which is ordinarily very
difficult for them, or even for the demigods or anyone else to achieve, then how shall we be
able to describe the benediction He gave to the pure devotees full of love for Him?"
Text 99
atah shri-bhagavata-mate tayor janma-traya-niyamash ca shri-krishnad eva tan-mokshah
sambhaved ity apekshayaiveti jneyam.
atah-therefore; shri-bhagavata-of the Shrimad-Bhagavatam; mate-in the opinion; tayoh-of
Jaya and Vijaya; janma-traya-niyamah-punishment of taking three births as demons; caand; shri-krishnat-from Shri Krishna; eva-certainly; tat-their; mokshah-liberation;
sambhavet-became possible; iti-thus; apekshaya-in this regard; eva-certainly; iti-thus;
jneyam-it should be understood.
The Shrimad-Bhagavatam explains that Jaya and Vijaya were cursed to take three births as
demons. We may note in this connection that they were ultimately liberated by Krishna.
Their liberation was possible only from the hand of Krishna and not from any other form of
the Lord.
Text 100
ata eva shri-naradenapi tam uddishyaivoktam vairena yam nripatayah ity adina, shribrahmana ca ye ca pralamba-khara-durdara ity adina sarvesham muktidatvam ca tasya
shri-krishnasya nija-prabhavatishayena yatha kathancit smartri-cittakarshanatishayasvabhavat. anyatra tu tatha svabhavo nastiti nasti muktidatvam. ata eva venasyapi vishnudveshinas tadvad aveshabhavan mukty-abhava iti.
atah eva-therefore; shri-naradena-by Narada Muni; api-also; tam uddishya-in this
connection; eva-certainly; uktam-is explained; vairena yam nripatayah iti adina-by the
verse (Bhag. 11.5.48) "vairena yam nripatayah shishupala-paundra-shalvadayo gati-vilasavilokanadyaih dhyayanta akrita-dhiyah shayanasanadau tat-samyam apur anurakta-dhiyam
punah kim"; shri-brahmana-by Lord Brahma ; ca-also; ye ca pralamba-khara-durdara iti
adina-by the verse (Bhag. 2.7.34-35) "ye ca pralamba-khara-dardura-keshy-arishöamallebha-kamsa-yavanah kapi-paundrakadyah anye ca shalva-kuja-balvala-dantavakrasaptoksha-shambara-viduratha-rukmi-mukhyah/"ye va mridhe samiti-shalina atta-capah
kamboja-matsya-kuru-shrijaya-kaikayadyah yasyanty adarshanam alam bala-parthabhima-vyajahvayena harina nilayam tadiyam"; sarvesham-of all; muktidatvam-the position
of granting liberation; ca-and; tasya-of Him; shri-krishnasya-Shri Krishna; nija-prabhavaatishayena-by His great potency; yatha-just as; kathancit-in every way; smaritri-of the
meditator; citta-the mind; akarshana-attracting; atishaya-great; svabhavat-because of
nature; anyatra-otherwise; tu-but; tatha-in that way; sva-own; bhavah-nature; na-not;
asti-is; na-not; asti-is; muktidatvam-the position of granting liberation; atah eva-for this
reason; venasya-of King Vena; api-also; vishnu-for Lord Vishnu; dveshinah-full of hatred;
tadvat-in that way; avesha-entrance; abhavat-because of the non-existence; mukti-of
liberation; abhavah-non-existence; iti-thus.
Even demons who are killed by Lord Krishna, or who think of Him at the time of death in a
spirit of enmity, attain liberation. This is confirmed by Narada Muni in the following verse of
Shrimad-Bhagavatam (11.5.48):
"Kings like Shishupala, Paundraka and Shalva meditated in envy upon the movements,
playful gestures, glances and other attractions displayed by Lord Krishna. Thus fixing their
minds while engaged in lying down, sitting, and in all activities, they attained a status equal
to His. How then to compare with those whose minds are naturally attached to Him in a
favorable mood?"*
It is also confirmed by Lord Brahma in these words (Shrimad-Bhagavatam 2.7.34):
"All demonic personalities like Pralamba, Dhenuka, Baka, Keshi, Arishöa, Canura, Mushöika,
Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like
Shalva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Shambara, Viduratha
and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Shrinjaya and Kekaya, would
all fight vigorously, either with the Lord Hari directly or with Him under His names of
Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the
impersonal brahmajyoti or His personal abode in the Vaikunöha planets."*
By His own transcendental potency, Lord Krishna can grant liberation to anyone, regardless
of how they think of Him. It is only Lord Krishna who will always grant liberation to the
demons killed by Him. If one is thinking of Lord Krishna, even adversely, at the time of
death, he will certainly become liberated. If one hatefully thinks of any other form of the
Lord at the time of death, he may not necessarily become liberated. For example, the
demon Vena was unable to think of the form of Shri Krishna at the time of his death, and
therefore the demon did not attain liberation. One who, at the time of his death meditates
on the Personality of Godhead in a spirit of animosity is only assured of liberation if the
object of his meditation is specifically the form of Shri Krishna.
Text 101
ata evoktam tasmat kenapy upayena manah krishne niveshayet iti.
atah eva-therefore; tasmat-therefore; kenapi-by any; upayena-means; manah-the mind;
krishne-in Krishna; niveshayet-one should fix.
Because liberation is attainable even for one who remembers the form of Shri Krishna even
in a spirit of animosity, it is said in the Shrimad-Bhagavatam (7.1.33):
"Therefore one must somehow think of Krishna, whether in a friendly way, or inimically."
Text 102
tasmad asty eva sarvato 'py ashcaryatama shaktih shri-krishnasyeti siddham.
tasmat-from this evidence; asti-there is; eva-certainly; sarvatah-completely; api-also;
ashcaryatama-most astonishing; shaktih-potency; shri-krishnasya-of Shri Krishna; iti-thus;
siddham-the conclusion.
From these statements we may conclude that Lord Krishna is the master of the most
wonderful transcendental potency.
Text 103
tad evam virodha-pariharena viruddharthanam apy arthanukulyena shri-krishnasya
svayam-bhagavattvam eva dridhi-kritam.
tat-therefore; evam-in this way; virodha-objections; pariharena-by removing; viruddhaarthanam-of the improperly interpreted scriptural passages; artha-anukulyena-by the
proper interpretation; shri-krishna-of Shri Krishna; svayam-bhagavattvam-the status of the
Original Personality of Godhead; eva-certainly; dridhi-kritam-is conclusively proven.
By answering all objections and by giving the proper interpretation of those scriptural
passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I
have firmly established the fact that Lord Krishna is the Original Form of the Personality of
Godhead.
Text 104
tatra ca vedanta-sutradav apy ekasya maha-vakyasya nana-vakya-virodha-pariharenaiva
sthapanaya darshayan napy atraivedrisham ity ashraddheyam. vakyanam durbala-balitvam
eva vicaraniyam, na tu bahv-alpata. drishyate ca loke-ekenapi yuddhe sahasra-parajaya iti.
evam ca bahu-virodha-pariharenaiva svasmin shri-krishnakhye para-brahmani sarvavedabhidheyam aha
tatra-in this connection; ca-also; vedanta-sutra-in the Vedanta-sutra; adau-and other Vedic
literatures; api-also; ekasya-of one; maha-vakyasya-great statement; nana-various; vakyastatements; virodha-opposition; pariharena-by removing; eva-certainly; sthapanaya-of
establishing; darshayan-showing; na-not; api-but; atra-here; eva-certainly; idrisham-in this
way; iti-thus; ashraddha-lack of faith; iyam-this; vakyanam-of statements; durbala-of the
weak; balitvam-strength; eva-certainly; vicaraniyam-to be established; na-not; tu-but;
bahu-of many statements; alpata-weakness; drishyate-is observed; ca-also; loke-in the
world; ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajayah-victor;
iti-thus; evam-in the same way; ; ca-also; bahu-many; virodha-objections; pariharena-by
removing; eva-certainly; svasmin-in Himself; krishna-akhye-named Krishna; parabrahmani-the Supreme Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyamname-aha-says.
Someone may object: By speaking only a few arguments, you have attempted to refute the
great mass of evidence against your theory. I cannot believe your conclusion.
To this I reply: In the Vedanta-sutra and other Vedic literatures many lengthy arguments
are refuted in a few words. The length of an argument is not the criterion of whether it is
true or not. Even in the material world we may see an example of this, for sometimes a
single strong fighter may defeat a thousand soldiers in the battle. In the same way a single
strong argument may defeat thousands of illogical words. All of your arguments are
defeated by Lord Krishna Himself, for He describes Himself as the ultimate meaning of all
the Vedic literatures in the following words (Shrimad-Bhagavatam 11.21.42-43):
Text 105
kim vidhatte kim acashöe
kim anudya vikalpayet
ity asya hridayam loke
nanyo mad veda kashcana
mam vidhatöe 'bhidhatte mam
vikalpyapohyate hy aham
kim-what; vidhatte-direct; kim-what; acashöe-declare; kim-what; anudya-taking as the
object; vikalpayet-may conjecture; iti-thus; asyah-of the Vedic literature; hridayamintention; loke-in this world; na-not; anyah-other; mat-than Me; veda-knows; kashcanaanyone; mam-Me; vidhatte-they ordain; abhidhatte-set forth; mam-Me; vikalpyaspeculating; aphyate-am fixed; hi-certainly; aham-I.
"What is the direction of all Vedic literatures? On whom do they set focus? Who is the
purpose of all speculation? Outside of Me no one knows these things. Now you should know
that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic
literature is to know Me by different speculations, either by indirect understanding or by
dictionary understanding. Everyone is speculating about Me."
Sarva-samvadini Comment
kim vidhatte iti; asya curnika-praghaööake kesha"-shabda-vyakhyane shri-hari-vamshavakyani
tatra sa parvati nama
guha devaih sudurgama
tribhis tasyaiva vikrantair
nityam parvasu pujita
puranam tatra vinyasya
deham harir udara-dhih
atmanam yojayam asa
vasudeva-grihe prabhuh iti.
kim vidhatte iti-Shrimad-Bhagavatam 11.21.42-43 quoted on @ page 234; asya-of this
verse; curnika-praghaööake-in the style of composition known as "curnika"; kesha-shabdaof the word "kesha"; vyakhyane-in the explanation; shri-hari-vamsha-of the Hari-vamsha;
vakyani-the statements; tatra-there; sa-that; parvati-of the mountain; nama-indeed; guhathe cave; devaih-by the demigods; sudurgama-very difficult to be approached; tribhih-by
three; tasya-of Him; eva-certainly; vikrantaih-powerful; nityam-eternally; parvasu-in that
place; pujita-worshipped; puranam-existing from time immemorial; tatra-there; vinyasyaplacing; deham-form; harih-Lord Hari; udara-dhih-magnanimous; atmanam-Himself;
yojayam asa-manifested; vasudeva-of Maharaja Vasudeva; grihe-in the home; prabhuh-the
Supreme Master.
That Lord Krishna is not an incarnation of one of Lord Vishnu's hairs, but is directly the
Original Supreme Personality of Godhead is also confirmed in the following statement of the
Hari-vamsha:
"The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot
approach, then appeared in that mountain cave in His primeval original transcendental
form. After being worshipped by Brahma , Shiva, and Vishnu, the magnanimous Supreme
Lord appeared within the home of Maharaja Vasudeva."
Anuccheda 30
Text 1
öad evam, krishnas tu bhagavan svayam ity etat-pratija-vakyaya maha-virarajayevatmanaiva nirjityatmasat-krita-virodhi-shatarthayapi shobha-visheshena
prekshavatam anandanartham chaturanginim senam ivanyam api vacana-shrenim
upaharami. tatra tasya lilavatara-kartritvam aha
tat-therefore; evam-in this way; krishnah tu bhagavan svayam iti-the statement "krishnas
tu bhagavan svayam (Bhag. 1.3.28); etat-of this; pratija-assertion; vakyaya-for statement;
maha-great; vira-of heros; rajaya-for the ruler; iva-just as; atmana-personally; iva-just as;
nirjitya-having defeated; atmasat-krita-brought under subjugation; virodhi-of those
attempting to refute the arguments; shata-of hundreds; arthaya-meanings; api-even;
shobha-with a beauty; visheshena-specific; prekshavatam-of the observers; anandanaartham-for the delight; chaturanginim-consisting of four parts (footsoldiers, cavalry, chariot
warriors, and warriors riding elephants); senam-army; iva-just like; anyam-the other; apieven; vacana-of words; shrenim-multitude; upharami-I bring; tatra-in this connection;
tasya-of Lord Krishna; lila-avatara-of pastime incarnations; karitritvam-the status as the
original source.
Our paribhasha-sutra (krishna tu bhagavan svayam) now appears as a great heroic king
who has just defeated hundreds of enemies in the form of opposing arguments and
completely brought them under his submission to the great delight of all onlookers. I shall
now bring into view the multitude of arguments that forms the footsoldiers, cavalry, chariot
warriors and elephant-riding warriors of his army. The first division of that army consists of
the arguments to prove that Shri Krishna is the origin of all lila-avataras (pastime
incarnations). At the beginning of this division is the following verse spoken by the
demigods to Lord Krishna (Shrimad-Bhagavatam 10.2.40):
Text 2
matsyashva-kacchapa-nrisimha-varaha-hamsarajanya-vipra-vibudheshu kritavatarah
tvam pasi nas tri-bhuvanam ca yathadhunesha
bharam bhuvo hara yaduttama vandanam te
ity adi spashöam devah shri-bhagavantam.
matsya-the fish incarnation; ashva-the horse incarnation; kacchapa-the tortoise
incarnation; nrisimha-the Narasimha incarnation; varaha-the Varaha incarnation; hamsathe swan incarnation; rajanya-incarnations as Lord Ramacandra and other kshatriyas;
vipra-incarnations as brahmanas like Vamanadeva; vibudheshu-among the demigods; kritaavatarah-appeared as incarnations; tvam-Your Lordship; pasi-please save; nah-us; tribhuvanam ca-and the three worlds; yatha-as well as; adhuna-now; isha-O Supreme Lord;
bharam-burden; bhuvah-of the earth; hara-please diminish; yadu-uttama-O Lord Krishna,
best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; adi-beginning;
spashöam-the meaning is clear; devah-the demigods; shri-bhagavantam-to Lord Krishna.
"O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a
tortoise, Narasimhadeva, a boar, a swan, Lord Ramacandra, Parashurama and, among the
demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Krishna, best of the
Yadus, we respectfully offer our obeisances unto You."*
Anuccheda 31
tatha, sureshv rishishv isha tathaiva ity adi. spashöam, brahma tam.
tatha-in the same way; sureshu rishishu isha tatha eva iti adi-the Shrimad-Bhagavatam
10.14.20 ("sureshv rishishv isha tathaiva nrishv api, tiryakshu yadahsv api te 'janasya,
janmasatam curmada-nigrahaya, prabho vidhatah sad-anugrahaya"); spashöam-clear;
brahma-Brahma ; tam-to Lord Krishna.
This is confirmed in the following verse spoken by Brahma to Lord Krishna (ShrimadBhagavatam 10.14.20):
"O Original Personality of Godhead, O creator of the entire cosmic manifestation, although
You never take birth You nevertheless appear among the demigods, sages, human beings,
animals, and aquatics, in order to crush the false pride of the demons, and bestow Your
mercy to the saintly devotees."*
Anuccheda 32
tatha, bahuni santi namani rupani ca sutasya te ity adi. spashöam. gargah shri-vraja-rajam.
tatha-in the same way; bahuni santi namani rupani ca sutasya te iti adi-the ShrimadBhagavatam (10.8.15) ("bahuni santi namani rupani ca sutasya te, guna-karmanurupani
tany aham veda no janah"); spashöam-clear; gargah-Gargacarya; shri-vraja-rajam-to the
king of Vrajabhumi.
This is also confirmed in the following verse (Shrimad-Bhagavatam 10.8.15) spoken by
Gargacarya to Nanda Maharaja:
"For this son of yours (Krishna) there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in general do not
understand them."*
Anuccheda 33
Text 1
evam yasyavatara jnayante sharireshv asharirinah ity adi. sharirishv asharirina ity api jnane
hetu-garbha-visheshanam. sharirishu madhye 'py avatirnasya satah svayam asharirinah.
evam-in the same way; yasya avatarah jnayante sharireshu asharirinah iti adi-in the
Shrimad-Bhagavatam 10.10.34 ("yasyavatara jnayante sharirshve asharirinah, tais tair
atulyatishayair viryair dehishv asangataih"); sharireshu-among the conditioned souls who
have material bodies; asharirinah-without a material body; iti-thus; api-although; jnane-in
knowledge; hetu-of causes; garbha-the origin; visheshanam-distinguishing characteristic;
sharirishu-among embodied beings; madhye-in the midst; api-although; avatirnasyaincarnated; satah-of the Absolute Truth; svayam-personally; asharirinah-without a material
body.
This is also confirmed in the following verse spoken by Nalakuvara and Manigriva to Lord
Krishna (Shrimad-Bhagavatam 10.10.34):
"Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities
impossible for such creatures to perform: extraordinary, incomparable, transcendental
activities of unlimited power and strength. These bodies of Yours, therefore, are not made
of material elements, but are incarnations of Your Supreme Personality."*
This statement explains that the forms of Lord Krishna are always spiritual.
Text 2
natah param parama yad bhavatah svarupam ity adi dvitiya-sandarbhodaharanapraghaööaka-drishöya jivavad deha-dehi-parthakyabhavena mukhyamatvarthayogat.
kuveratmajau shri-bhagavantam.
natah param parama yad bhavatah svarupam iti adi-Shrimad-Bhagavatam 3.9.3; dvitiyasandarbha-in the second Sandarbha; udaharana-prabhaööaka-drishöya-by the description;
jivavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the
body; parthakya-of separateness; abhavena-because of non-existence; mukhyamatvarthaayogat-because of the inappropriateness; kuvera-atmajau-the two sons of Kuvera; shribhagavantam-to the Supreme Lord.
This is also confirmed in the following verse spoken by Brahma to Lord Krishna (ShrimadBhagavatam 3.9.3):
"O my Lord, I do not see a form superior to Your present form of eternal bliss and
knowledge."*
In the verse beginning "yasyavatarah" (Shrimad-Bhagavatam 10.10.34) we should not
interpret the word “asharirinah" to mean "formless". The actual meaning is that because the
Supreme Lord does not manifest an external material body different from Himself, He is
therefore called “asharirinah". This has already been explained in the second (Bhagavat)
sandarbha. Someone may argue that the word “asharirinah" should be interpreted as
"formless" becuse that is the direct meaning of the word. To this objection I reply: Because
this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme
Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning
("formless") should be rejected, and the secondary meaning of the word ("without an
external material body") should be accepted.
Anuccheda 34
aparam
yat-pada-pankaja-rajah shirasa bibharti
shrir abjajah sagirishah saha loka-palaih
lila-tanuh sva-krita-setu-paripsaya yah
kalo 'dadhat sa bhagavan mama kena tushyet.
spashöam. nagnajit shri-bhagavantam.
aparam-further; yat-whose; pada-feet; pankaja-lotus; rajah-dust; shirasa-on the head;
bibharti-carries; shrir-Lakshmi; abjajah-Brahma; sagirishah-with Shiva; saha-with; lokapalaih-the protectors of the planets; lila-for pastimes; tanuh-form; sva-krita-accepted;
setu-principles of religion; paripsaya-with a desire; yah-who; kalah-time; adadhat-placet;
sah-He; bhagavan-the Supreme Lord; mama-my; kena-by what?; tushyet-may please;
spashöam-clear; nagnajit-Nagnajit; shri-bhagavantam-to the Supreme Personality of
Godhead.
This is also confirmed in the following verse (Shrimad-Bhagavatam 10.58.37) spoken by
King Nagnajit to Lord Krishna:
"O Lord who accepts the form of the various pastime-incarnations in order to protect the
principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakshmi,
Brahma, Shiva, and all the demigods upon their heads, O Supreme Personality of Godhead,
what may I do to please You?"
Anuccheda 35
Text 1
param ca
namas tasmai bhagavate
krishnayakunöha-medhase
yo dhatte sarva-bhutanam
abhavayoshatih kalah
param-in another place (Bhag. 10.87.46); ca-also; namah-I offer my respectful obeisances;
tasmai-to Him; bhagavate-the Original Personality of Godhead; krishnaya-Lord Krishna;
akunöha-medhase-omniscient; yah-who; dhatte-accepts; sarva-of all; bhutanam-living
entities; abhavaya-for the liberation; ushatih-auspicious; kalah-forms of His plenary
expansions.
This is also confirmed in the Shrimad-Bhagavatam (10.87.46), where Narada Muni offers
the following prayer:
"I offer my respectful obeisances to Lord Krishna, the all-knowing Original Personality of
Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His
many incarnations."
Text 2
öika namah iti shri-krishnavatarataya narayanam stauti, ete camsa-kalah pumsah krishnas
tu bhagavan svayam, ity ukteh ity esha. ata eva shruti-stava-shravananantaram tasma eva
namaskarat shruti-stutav api shri-krishna eva stutya ity ayatam.
öika-commentary; ca-also; namah iti-this verse, which begins with the word "namah"; shrikrishna-avatarataya-the appearance of Lord Krishna; narayanam-Narayana Rishi; stautiglorifies; ete camsha-kalah pumsah krishnas tu bhagavan svayam iti ukteh-from the
statement "Krishnas tu bhagavan svayam"; iti esha-the same; atah eva-therefore; shruti-of
the personified Vedas; stava-of the prayers; sravana-hearing; anantaram-after; tasmai-to
Him; eva-certainly; namaskarat-because of obeisances; shruti-of the personified Vedas;
stutau-in the prayers; api-also; shri-krishnah-Shri Krishna; eva-certainly; stutyah-glorified;
iti-thus; ayatam-concluded.
Shridhara Svami explains in his commentary on this verse:
"Speaking to Narayana Rishi, Narada glorified the appearance of Lord Krishna by speaking
this verse, which confirms the truth of the statement "ete camsha-kalah pumsah krishnas tu
bhagavan svayam". In this way, at the end of the Prayers of the Personified Vedas, Narada
Muni affirmed that Lord Krishna is the Original Personality of Godhead, the source of all
incarnations.
Text 3
tathaiva shrutibhir api nibhrita-marun-mano-'ksha-dridha-yoga-yujah ity adi padye nijarimoksha-pradatvady-asadharana-lingena sa eva vyanjitah. spashöam. shri-naradah.
tatha-in the same way; eva-certainly; shrutibhih-by the Personified Vedas; api-also;
nibhrita-marun-mano-'ksha-dridha-yoga-yujah iti adi padye-in the Shrimad-Bhagavatam
10.87.23 "nibhrita-marun-mano 'ksha-dridha-yoga-yujo hridi yan munaya upasate tad
arayo 'pi yayuh smaranat striya uragendra-bhoga-bhuja-danda-vishakta-dhiyo vayam api te
samah samadrisho 'nghri-saroja-sudhah"; nija-own; ari-enemies; moksha-liberation;
pradatva-giving; asadharana-extraordinary; lingena-by the quality; sah-He; eva-certainly;
vyajitah-characterized; spashöam-the rest of the verse is clear; shri naradah-Narada Muni.
Because Lord Krishna grants liberation even to the enemies killed by Him, He is unique
among all the forms of the Personality of Godhead. This is confirmed by the following
statement spoken by the Personified Vedas and repeated by Narada Muni in ShrimadBhagavatam (10.87.23):
"By practicing the mystic yoga system and controlling their breath, the great sages
conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul
within their hearts and ultimately entered into the impersonal Brahman. However, even the
enemies of the Supreme Personality of Godhead attain that position simply by thinking of
the Supreme Lord."*
Anuccheda 36
Text 1
tatha gunavatara-kartritvam aha
ity uddhavenaty-anurakta-cetasa
prishöo jagat-kridanakah sva-shaktibhih
grihita-murti-traya ishvareshvaro
jagada saprema-manohara-smitah
tatha-in the same way; guna-of the modes of material nature; avatara-incarnations;
karitritvam-the state of accepting; aha-describes; iti-thus; uddhavena-by Uddhava; atianurakta-cetasa-in a spirit of unalloyed devotional service; prishöah-inquired; jagat-for
whom the universe; kridanakah-is just like a toy; sva-with His own; shaktibhih-potencies;
grihita-accepted; murti-trayah-the three forms of the guna-avataras; ishvara-ishvarah-the
supreme controller of all controllers; jagada-spoke; sa-prema-affectionate; manoharaenchanting; smitah-with a smile; spashöam-the meaning of the verse is clear.
That Lord Krishna is the source of all the guna-avataras (Vishnu who controls the mode of
goodness, Brahma who controls the mode of passion, and Shiva who controls the mode of
ignorance) is confirmed in the following verse from Shrimad-Bhagavatam (11.29.7):
"When the great pure devotee Uddhava had asked this question, Lord Krishna, who accepts
the forms of the three guna-avataras (Vishnu, Brahma and Shiva), who controls the
universe with His various potencies just as a child controls a toy, and who is the supreme
controller of all the demigods, smiled in a charming and affectionate way and replied to His
devotee's question in the following words."**
Text 2
atra ajanatam tvat-padavim ity udahritam vacanam apy anusandheyam. shri-shukah.
atra-in this connection; ajanatam tvat-padavim-Shrimad-Bhagavatam 10.14.19 ("ajanatam
tvat-padavim anatmany atmatma bhasi vitatya mayam shrishöav ivaham jagato vidhana iva
tvam esho 'nta iva tri-netrah."); iti-thus; udahritam-said; vacanam-statement; api-also;
anusandheyam-should be considered; shri-shukah-Shri Sukadeva Gosvami.
In this connection we may note the following statement spoken by Brahma to Lord Krishna
(Shrimad-Bhagavatam 10.14.19):
"O Lord Krishna, persons who are unaware of Your inconceivable energy cannot understand
that You alone expand Yourself as the creator Brahma, maintainer Vishnu, and annihilator
Shiva. Persons who are not in awareness of things as they are contemplate that I, Brahma,
am the creator, Vishnu is the maintainer, and Lord Shiva is the annihilator. Actually You are
alone everything: creator, maintainer and annihillator."*
Anuccheda 37
Text 1
atha purushavatara-kartritvam apy aha
iti matir upakalpita vitrishna
bhagavati satvata-pungave vibhumni
sva-sukham upagate kvacid vihartum
prakritim upeyushi yad-bhava-pravahah
shri-bhishmah uvaca-Shri Bhishmadeva said; iti-thus; matih-thinking, feeling and willing;
upakalpita-invested; vitrishna-freed from all sense desires; bhagavati-unto the Personality
of Godhead; satvata-pungave-unto the leader of the devotees; vibhumni-unto the great;
sva-sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes;
vihartum-out of transcendental pleasure; prakritim-in the material world; upeyushi-do
accept it; yat-bhava-from whom the creation; pravahah-is made and annihilated.
That Lord Krishna is the origin of the purusha-avataras, who are the creators of the material
universes, is confirmed in the following prayer spoken by Bhishmadeva to Lord Krishna
(Shrimad-Bhagavatam 1.9.32):
"Let me now invest my thinking, feeling and willing, which were so long engaged in different
subjects and occupational duties, in the all-powerful Lord Shri Krishna. He is always selfsatisfied, but sometimes, being the leader of the devotees, He enjoys transcendental
pleasure by descending on the material world, although from Him only the material world is
created."*
Text 2
öika ca parama-phala-rupam shri-krishna-ratim prarthayitum prathamam svakritam
arpayati iti iti vigato bhuma yasmat tasmin. yam apekshyanyatra mahattvam nastity
arthah. tad eva paramaishvaryam aha sva-sukham svarupa-bhutam paramanandam
upagate praptavaty eva. kvacit kadacid vihartum kriditum prakritim upeyushi svikritavati,
na tu svarupa-tirodhanena jivvat paratantryam ity arthah. vihartum ity uktam prapancayati
yad yato bhava-pravahah shrishöi-parampara bhavati ity esha.
öika-commentary; ca-and; parama-ultimate; phala-result; rupam-form; shri-krishna-for
Lord Krishna; ratim-attraction; prarthayitum-to pray; prathamam-first; svakritam-accepted;
arpayati-offers; iti-thus; iti-thus; vigato-gone; bhuma-the Lord; yasmat-from whom;
tasmin-in Him; yam-whom; apekshya-in relation; anyatra-in someone else; mahattvamgreatness; na-not; asti-is; iti-thus; arthah-meaning; tad-this; eva-certainly; paramasupreme; aishvaryam-opulence; aha-said; sva-sukham-own happiness; svarupa-own form;
bhutam-manifested; parama-supreme; anandam-bliss; upagate-attained; praptavati-gives;
eva-indeed; kvacit-somewhere; kadacid-sometime; vihartum-to play; kriditum-to play;
prakritim-nature; upeyushi-attains; svikritavati-accepted; na-not; tu-indeed; svarupa-own
form; tirodhanena-by disappearance; jiv-a jiva; vat-like; paratantryam-independence; itithus; arthah-the meaning; vihartum-to enjoy pastimes; iti-thus; uktam-said; prapancayaticreates; yad-which; yatah-from which; bhava-pravahah-material world; shrishöiparampara-creation; bhavati-is; iti-thus; esha-this.
The following explanation of this verse is found in Shridhara Svami's commentary:
"In this verse Bhishmadeva prays for attraction to Lord Krishna, which he considers the
supreme goal of life, and aside from which there is nothing worth praising. Bhishma also
describes the transcendental opulences of the Lord by using the words `sva-sukham
upagate' (full of all transcendental bliss). Bhishma says `kvacid vihartum prakritim
upeyushi' (The Lord sometimes descends to this material sphere to display His
transcendental pastimes). The Lord appears in this world and again disappears from it
according to His own desire. He is completely independent, and He is not forced to enter the
material sphere, as the conditioned souls are. Indeed, Lord Krishna is actually the creator of
the cosmic manifestation (`yad-bhava-pravahah')."
Text 3
evam eva tam pratyuktam devair apy ekadashe tvattah puman samadhigatya yayasya
viryam, dhatte mahantam iva garbham amogha-viryah. iti.
evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devaih-by the demigods;
api-also; ekadashe-in the Eleventh Canto (Bhag. 11.6.16); tvattah-from You; puman-the
purusha-avatara; samadhigatya-having attained; yaya-by the material potency; asya-of the
universe; viryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbhamthe womb; amogha-infallible; viryah-power.
This is also confirmed in the following prayer spoken by the demigods and recorded in
Shrimad-Bhagavatam (11.6.16):
"O Lord Krishna, You are the originn of the purusha-incarnation who is like the father who
impregnates the womb of material nature."
Text 4
öika ca tvattah purushah viryam shaktim samadhigatya prapya yaya mayaya saha
mahantam dhatte. kam iva asya vishvasya garbham iva ity esha. bhishmah shribhagavantam.
öika-Shridhara Svami's commentary; ca-also; tvattah-the word "from You"; purushah-the
purusha-incarnation; viryam-the word viryam; shaktih-means "potency"; samadhigatya"samadhigatya"; prapya-means "having attained"; yaya-"by which"; mayaya-means "by
maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be
compared?; asya-of this; vishvasya-universe; garbham iva-like the womb; iti-thus; esa-the
commentary; bhishmah-Bhishma; shri-bhagavantam-to the Supreme Personality of
Godhead.
This verse is explained by Shridhara Svami in the following way:
"In this verse the word `tvattah' means `the purusha-avatara is manifested from You', and
the word `viryam' means `potency'. `Samadhigatya' means `having attained' and `yaya'
means `by the material creative potency maya'. In this way the Lord manifests the material
creation (`mahantam dhatte'). To what may this material world be compared? It may be
compared to `asya garbham iva' (like a womb impregnated by the Supreme Lord)."
Anuccheda 38
ata eva bhava-bhayam apahantum ity adau tasyadi-purushatvam shreshöhatvam apy aha,
purusham rishabham adyam krishna-samjnam nato 'smi iti. krishneti samjna tannamatvenati-prasiddhir yasyeti murty-antaram nishidhyate. tan-murter
namaskriyamanatvena ca nitya-siddhatvam darshyate. tatraiva öika-kridbhir api tam vande
paramanandam nandanandana-rupinam ity uktam. shri-shukah.
atah eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove;
iti-thus; adau-beginning; tasya-of Him; adi-purushatvam-the position of being the Original
Personality of Godhead; shreshöhatvam-the position of being the best; api-also; ahadescribes; purusham-person; rishabham-best; adyam-original; krishna-samjnam-named
Krishna; natah asmi-I offer my respectful obeisances to Him; iti-thus; krishna-Krishna; itithus; samja-name; tat-namatvena-by this name; ati-great; prasiddhih-fame; yasya-of
whom; iti-thus; murti-forms; antaram-other; nishidhyate-are eclipsed; tat-murteh-of that
form; namaskriyamanatvena-by offering obeisances; ca-also; nitya-siddhatvam-eternal
perfection; darshyate-is revealed; tatra-there; eva-certainly; öika-kridbhih-by the author of
the commentary; api-also; tam-to Him; vande-I offer my respectful obeisances;
paramanandam-full of transcendental bliss; nanda-of Nanda Maharaja; nandana-the son;
rupinam-with the form; iti-thus; uktam-described; shri-shukah-Shri Shukadeva Gosvami.
Shukadeva Gosvami clearly explains that Lord Krishna is the Supreme Original Personality
of Godhead in the Shrimad-Bhagavatam (11.29.49), where he says:
"I offer my respectful obeisances to Lord Krishna, the Original form of the Personality of
Godhead."
From this it may be observed that Krishna is the most important name of the Lord, and His
two armed form as Krishna is His most important form. This eternal supreme status of Lord
Krishna is revealed in this verse where Shukadeva Gosvami offers His respects to the Lord.
This is also confirmed by Shridhara Svami, the foremost commentator on ShrimadBhagavatam in the following words:
"I offer my respectful obeisances unto the supremely blissful Original Personality of
Godhead, who is known as the son of Maharaja Nanda."
Anuccheda 39
Text 1
tad evam jagrihe ity adi-prakarane yat svayam utprekshitam tac ca shri-svami-sammatyapi
dridhi-kritam.
tat-therefore; evam-in this way; jagrihe iti adi prakarane-in the chapter beginning jagrihe"
(Bhagavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekshitamindicated; tat-that; ca-also; shri-svami-of Shridhara Svami; sammatya-by the opinion; apialso; dridhi-kritam-confirmed.
In this way Shridhara Svami has confirmed the statement of Shrimad-Bhagavatam (Canto
One, Chapter Three) that Shri Krishna is the Original Personality of Godhead.
Text 2
punar api tat-sammatir abhyasyate yatha
shrutvajitam jarasandham
nripater dhyayato harih
ahopayam tam evadya
uddhavo yam uvaca ha.
öika ca adyah harih shri-krishnah ity esha. shri-shukah.
punah-again; api-also; tat-that; sammatih-opinion; abhyasyate-is repeated; yatha-for
example; shrutva-having heard; ajitam-undefeated; jarasandam-Jarasandha; nripateh-of
King Yudhishöhira; dhyayatah-meditating; harih-Hari; aha-spoke; upayam-plan; tam-that;
eva-certainly; adyah-the Original Personality of Godhead; uddhavah-Uddhava; yam-which;
uvaca-spoke; ha-certainly; öika-Shridhara Svami's commentary; ca-also; adyah-the
Original Personality of Godhead; harih-Hari; shri-krishnah-Shri Krishna; iti-thus; esha-the
commentary; shri-shukah-spoken by Shukadeva Gosvami.
That Shri Krishna is the Original Personality of Godhead is also confirmed in the following
verse of Shrimad-Bhagavatam (10.72.15):
"When Shri Krishna, the Original Personality of Godhead, heard from King Yudhishöhira that
the enemy Jarasandha was almost impossible to defeat, Lord Krishna proposed the following
plan, which had already been suggested by Uddhava."
Shridhara Svami explains in his commentary that the word “adyah" (Original Personality of
Godhead) clearly refers to Lord Krishna.
Anuccheda 40
Text 1
kim ca
athaham amsha-bhagena
devakyah putratam shubhe
prapsyami iti.
kim ca-furthermore; atha-therefore; aham-I; amsha-bhagena-by My plenary expansion;
devakyah-of Devaki; putratam-the son; shubhe-O all-auspicious Yogamaya; prapsyami-I
shall become; iti-thus.
This is also confirmed by the following statement spoken by Lord Krishna to His internal
potency Yogamaya (Shrimad-Bhagavatam 10.2.9):
"O all-auspicious Yogamaya, I shall then appear with My full six opulences as the son of
Devaki."*
Text 2
ammsha-bhagena ity atra purnatocitam evartham bahudha yojayadbhir madhye amshena
purusha-rupena mayaya bhago bhajanam ikshanam yasya teneti ca vyacakshanair ante
sarvatha paripurna-rupeneti vivakshitam, krishnas tu bhagavan svayam ity uktatvat, ity
evam hi tair vyakhyatam. shri-bhagavan yogamayam.
amsha-bhagena-by the phrase "amsha-bhagena"; iti-thus; atra-in this connection; purnatafullness; ucitam-is described; eva-certainly; artham-the meaning; bahudha-in many ways;
yojayadbhih-explaining the meaning of this verse; madhye-in the midst; amshena-by the
word "amshena-"; purusha-rupena-in the form of a person; mayaya-of material energy;
bhagah-opulence; bhajanam-possession; ikshanam-appearance; yasya-of whom; tena-by
this; iti-thus; ca-also; vyacakshanaih-by various explanations; ante-at the conclusion;
sarvatha-in all respects; paripurna-perfect and complete; rupena-with a form; iti-thus;
vivakshitam-intended to be described; krishnah tu bhagavan svayam iti uktatvat-because of
the statement "Krishnas tu bhagavan svayam"; iti-thus; evam-in this way; hi-certainly;
taih-by them; vyakhyatam-explained; shri-bhagavan-the Supreme Personality of Godhead;
yogamayam-to Yogamaya.
Shridhara Svami explains that in this verse the word "amsha-bhagena" means
"accompanied by His expansions, the purusha-incarnations". This description confirms the
statement of Shrimad-Bhagavatam (1.3.38): "Krishnas tu bhagavan svayam" (Shri Krishna
is the Original Personality of Godhead, the source of all incarnations of Godhead).
Anuccheda 41
Text 1
evam
yasyamshamshamsha-bhagena
vishvotpatti-layodayah
bhavanti kila vishvatmams
tam tvadyaham gatim gata
evam-in the same way; yasya-of whom; amsha-of a portion; amsha-of a portion; amsha-of
a portion; bhagena-by a tiniy fragment; vishva-of the universe; utpatti-creation; layaannihilation; udayah-mannifestation; bhavanti-comes into being; kila-certainly; vishvaatman-O all-pervading Supersoul; tam-to Him; tva-unto You; adya-O Original Personality of
Godhead; aham-I; gatim gata-take shelter.
This is also confirmed in the following statement spoken by Devaki to Lord Krishna
(Shrimad-Bhagavatam 10.85.31):
"O Lord Krishna, O all-pervading Supersoul, You are the Original Personality of Godhead. By
a tiny fragment of a part of a part of a portion of Your potency the material universes are
created and again annihilated. I surrender unto You and take shelter of You."*
Text 2
öika ca yasyamshah purushas tasyamsho maya tasya amsha gunas tesham bhagena
paramanu-matra-leshena vishvotpatty-adayo bhavanti tam tva tvam gatim sharanam
gatasmi ity esha. shri-devaki-devi shri-bhagavantam.
öika-the commentary; ca-also; yasya-of whom; amshah-the portion; purushah-purushaavatara; tasya-of Him; amshah-the portion; maya-the maya potency; tasyah-of that;
amshah-the parts; gunah-the three modes of nature; tesham-of them; bhagena-by a part;
paramanu-matra-leshena-by an atomic fraction; vishva-utpatti-adayah bhavanti-the
creation, maintenance and destruction of the universes is manifested; tam-to Him; tva-to
You; tvam-to You; gatim-the word "gatim"; sharanam gata asmi-I shall take shelter; itithus; esha-the commentary; shri-devaki-devi-spoken by Devaki-devi; shri-bhagavantam-to
the Supreme Personality of Godhead.
Shridhara Svami explains in his commentary:
"In this verse the first "amsha" (portion) referred to is the purusha-avatara. The portion of
the purusha-avatara is the illusory potency maya, and the portion of maya is the three
modes of material nature. By an atomic fragment of the modes of nature, the material
universes are created, maintained and destroyed. In this way, by a portion of a portion of a
portion of a portion of the Lord's potency the material world is created. In this verse the
word `tva' means `unto You' and the phrase `gatim gatasmi' means `I take shelter'".
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.hee # Shri Krishna-sandarbha
.heo Volume Two #
Anuccheda 42
Text 1
yatha ca
narayanas tvam na hi sarva-dehinam. ity adau.
narayano 'ngam nara-bhu-jalayanat. iti.
yatha-just as; ca-also; narayanah tvam na hi sarva-dehinam iti adau narayanah angam
nara-bhu-jalayanat iti-the following verse from Shrimad-Bhagavatam (10.14.14)"narayanas tvam na hi sarva-dehinam atmasy adhishakhila-loka-sakshi narayano 'ngam
nara-bhu-jalayanat tac capi satyam na tavaiva maya
That Lord Krishna is the origin of the Narayana feature of Godhead is confirmed in the
following statement spoken to Lord Krishna by Brahma (Shrimad-Bhagavatam 10.14.14):
"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 (Garbhodakashayi Vishnu), and that Narayana is Your plenary
portion. All Your plenary portions are transcendental. They are absolute and are not
creations of maya."*
Text 2
öika ca narad udbhuta ye 'rthah, tatha naraj jatam yaj jalam tad ayanat yo narayanah
prasiddhah so 'pi tavangam murtih ity esha. atra sa tavangam, tvam punar angity asau tu
vishado 'rthah; na tu stuti-matram idam.
öika-in the commentary of Shridhara Svami; ca-also; narat-from Nara; udbhutah-born; yethose who; arthah-the meanings; tatha-in the same way; narat-from Nara; jatam-born;
yat-which; jalam-water; tat-that; ayanat-due to the place of refuge; yah-who; narayanahas Narayana; prasiddhah-famous; sah api-that same person; tava-Your; angam-part;
murtih-form; iti-thus; esha-the commentary; atra-in this explanation; sa-He; tava-Your;
angam-part; tvam-You; punah-again; angi-from whom the portion is expanded; asau-He;
tu-also; vishadah-clear; arthah-meaning; na-not; tu-but; stuti-praise; matram-only; idamthis.
Shridhara Svami explains in his commentary:
"This verse explains that Lord Narayana rests on the Garbhodaka Ocean which was
manifested from His own body. It is further explained that that Narayana is a plenary
portion of Lord Krishna."
In this way the meaning of this verse is clear: Krishna is the source of the incarnations of
Godhead. Brahma is speaking correctly, and not simply speaking flattering lies.
Text 3
drishövaghasura-mokshanam prabhavatah praptah param vismayam ity ukta-ritya kvacid
apy avatary-avatarantareshu tadrishasyapi mokshanam adrishöa-caram drishöva vismayam
praptavan brahma.
drishöva-was observing; aghasura-mokshanam-the wonderful killing and deliverance of
Aghasura from material tribulation; prabhavatah-of the all-potent Supreme Person; praptah
param vismayam-had become extremely astonished; iti-thus; ukta-ritya-by this
explanation; kvacit-somewhere; api-and; avatari-of the source of all incarnations; avatara-
antareshu-among the incarnations; tadrishasya-of someone like Aghasura; api-even;
mokshanam-liberation; adrishöa-caram-unprecedented; drishöva-having seen; vismayamamazement; praptavan-attained; brahma-Brahma.
That Krishna is the Original Personality of Godhead is also confirmed in the following
statement of Shrimad-Bhagavatam (10.13.15):
"Brahma had observed the activities of the most powerful Krishna in killing and delivering
Aghasura, and he was astonished."*
Brahma became amazed when he saw that the sinful demon Agha •
had become liberated by the mercy of Krishna. The liberation of Agha could not have been
performed by any other form of the Lord. Only the Original Personality of Godhead, Lord
Krishna, could have liberated such a sinful person.
Text 4
drashöum manju mahitvam anyad api tad-vatsan ito vatsapan nitvanyatra
kurudvahantaradadhat.
ity ukta-ritya tasyaparam api mahatmyam didrikshus tatha-mahatmyam dadarsheti
prakarana-svarasyenapi labdham. na capara-mahatmya-darshanam sambhavati-matram.
drashöum-just to see; manju-very pleasing; mahitvam anyat api-other glories of the Lord
also; tat-vatsan-their calves; itah-than that place where they were; vatsapan-and the
cowherd boystaking care of the calves; nitva-bringing them; anyatra-to a different place;
kurudvaha-O Maharaja Parikshit; antaradadhat-kept hidden and invisible for some time; itithus; ukta-ritya-by this description; tasya-of Him; aparam-superexcellent; api-also;
mahatmyam-glory; didrikshuh-desiring to see; tatha-in the same way; mahatmyam-glory;
dadarsha-saw; iti-thus; prakarana-of this chapter; svarasyena by the superexcellence;
labdham-attained; na-not; ca-also; apara-ordinary; mahatmya-glory; darshanam-sight;
sambhavati-comes into existence; matram-only.
Krishna's supremacy is also described in the following verse (Shrimad-Bhagavatam
10.13.15):
"Brahma wanted to show some of his own power and see the power of Krishna, who was
engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore in
Krishna's absence, Brahma took all the boys and calves to another place. Thus he became
entangled, for in the very near future he would see how powerful Krishna was."*
This verse describes Brahma's desire to see more excellent pastimes of the Lord. This
chapter (Canto 10, Chapter 13) describes how Brahma actually saw the Lord's extraordinary
opulence and glory.
Text 5
tavat sarve vatsa-palah
pashyato 'jasya tat-kshanat
vyadrishyanta ghana-shyamah
pita-kausheya-vasasah
tavat-so long; sarve-all; vatsa-palah-both the calves and the boys tending them;
pashyatah-while he was watching; ajasya-of Lord Brahma ; tat-kshanat-immediately;
vyadrishyanta-were seen; ghana-shyamah-as having a complexion resembling bluish
rainclouds; pita-kausheya-vasasah-and dressed in yellow silk garments.
After Brahma had stolen the boys and calves, Krishna personally expanded to become the
boys and calves Himself. The following verse (Shrimad-Bhagavatam 10.13.46) describes
Brahma's eventual perception that the boys and calves were actually personal expansions of
Krishna:
"Then, while Lord Brahma looked on, all the calves and the boys tending them immediately
appeared to have complexions the color of bluish rainclouds and to be dressed in yellow
silken garments."*
Text 6
ity adina shaktibhir ajadyabhir aishvaryair animadyaish catur vimshati-sankhya-tattvair
mahad-adibhis tat-sahakaribhih kala-svabhavadyais tat-sambhutair brahmandair tad-antarbhuta-srashöribhir brahmadibhir ijivais ca stamba-paryantaih prithak prithag upasitas
tadrisha-brahmandeshvara-koöayah shri-krishnenaiva tat-tad-amshenaivamshenavirbhavya
brahmanam prati sakshad eva darshita ity uktam.
iti adina-by the passage beginning with this verse; shaktibhih-by potencies; aja-adyabhihbeginning with aja; aishvaryaih-by various opulences; animadyaih-by Anima and the other
mystic perfections; catuh-vimshati-sankhya-tattvaih-by the 24 elements enumerated in the
Sankhya philosophy; mahat-adibhih-even by the mahat-tattva and other potencies of the
Lord; tat-sahakaribhih-by the Lord's assistants; kala-svabhava-adyaih-by personified time
and other potencies; tat-sambhutaih-created by the Lord; brahmandaih-by universes; tatantah-bhuta-within them; srashtribhih-by the creators; brahma-adibhih-headed by Brahma
; jivaih-by the living entities; ca-and; stamba-paryantaih-down to the blades of grass;
prithak prithak-by each of them; upasitah-worshipped; tadrisha-like this; brahmanda-of
universes; ishvara-of controllers; koöayah-millions; shri-krishnena-by Shri Krishna; evacertainly; tat-tat-amshena eva amshena-by portions of portions; avirbhavya-manifesting;
brahmanam prati-to Brahma ; sakshat-directly; eva-darshitah-revealed; iti-thus; uktamdescribed.
This passage from Shrimad-Bhagavatam describes how millions of Lord Krishna's vishnutattva expansions were shown to Brahma by Lord Krishna, who manifested Them as merely
a portion of a portion of His potency. These vishnu-tattva expansions were all the masters
of all the material universes and they were being worshiped by the Lord various potencies,
headed by Aja, by all personified opulences, by the mystic perfections, headed by Anima, by
the 24 material elements enumerated by the Sankhya philosophy, by the mahat-tattva and
other potencies, by the Lord's assistants and associates, by personified time and other
potencies of the Lord, by the various material universes manifested by the time potency, by
innumerable Brahmas and other demigods entrusted with the details of universal creation,
and by all the individual living entities (jivas), even down to the blades of grass.
Text 7
tad idrisham eva krishnas tu bhagavan svayam ity atra vishkrita-sarva-shaktitvad ity etat
svami-vyakhyanasyasadharanam bijam bhavet.
tat-that; idrisham-in this way; eva-certainly; krishnah tu bhagavan svayam-Shri Krishna is
the Original Personality of Godhead; iti-thus; atra-in this context; vishkrita-sarvashaktitvat-because of being the original source of all potencies; iti-thus; etat-that; svamivyakhyanasya-of the commentary of Shridhara Svami; asadharanam-extraordinary; bijamsource; bhavet-is.
In His commentary on this verse, Shrila Shridhara Svami confirms that all transcendental
potencies are manifested from Lord Krishna, and Lord Krishna is the original source of
everything. In order to substantiate these points, Shridhara Svami quotes the "krishnas tu
bhagavan svayam (Shri Krishna is the Original Personality of Godhead) statement of
Shrimad-Bhagavatam (1.3.28).
Text 8
vishva-rupa-darshanadinam tat-tad-brahmandantaryami-purushanam ekatarenapi
shakyatvat. tasmad viraö-purushayor iva purusha-bhagavator api jagrihe paurusham rupam
ity adav upasanartham eva tair abheda-vyakhya kriteti gamyate. vastutas tu
paramashrayatvena shri-krishna eva tair angi-krito 'sti; yatha
vishva-rupa-of the Universal Form; darshana-of the sight; adinam-and other extraordinary
activities; tat-tat-of the various; brahmanda-universes; antaryami-purushanam-of the allpervading Supersouls; ekatarena-as one; api-also; shakyatvat-because of being the master
of all potencies; tasmat-therefore; viraö-of the Universal Form; purushayoh-and the
purusha-avataras; iva-just like; purusha-of the Purusha-avataras; bhagavatoh-and of the
Supreme Personality of Godhead; api-also; jagrihe paurusham rupam-"The Supreme
Personality of Godhead accepted the form of the purusha-avatara"; iti-thus; adau-in the
passage beginning; upasana-worshipping; artham-for the purpose; eva-certainly; taih-by
the learned commentator; abheda-being non-different; vyakhya-explanation; krita-is done;
iti-thus; gamyate-is understood; vastutah-actually; tu-but; parama-supreme;
ashrayatvena-as the shelter of eveything; shri-krishnah-Shri Krishna; eva-certainly; taih-by
him; angi-kritah-accepted; asti-is; yatha-just as.
Shri Krishna is the all-powerful master of all potencies, and He is not different from His
manifestations as the Universal Form and as the all-pervading Supersoul who is manifested
everywhere throughout the expanse of innumerable material universes. In his commentary
on the verse "jagrihe paurusham rupam (The Original Personality of Godhead then accepted
the form of the purusha-avatara) (Shrimad-Bhagavatam 1.3.1), Shridhara Svami explains
that the purusha-avatara is actually not different from the Universal Form, and the Original
Personality of Godhead is also not different from the purusha-avatara. Actually, Lord
Krishna is the shelter upon whom everything rests. Shridhara Svami confirms this in the
introductory verses of his commentary on the Tenth Canto of Shrimad-Bhagavatam
(Bhavartha-dipika 10.1.1-2) in the following words:
Text 9
vishva-sarga-visargadinava-lakshana-lakshitam
shri-krishnakhyam param dhama
jagad-dhama namami tat
vishva-of the material universes; sarga-primary creation; visarga-secondary creation; adibeginning with; nava-nine; lakshana-characteristics; lakshitam-characterized; shri-krishnaShri Krishna; akhyam-named; param-the supreme; dhama-abode; jagat-of the universe;
dhama-the abode; namami-I offer my respectful obeisances; tat-to Him.
"I offer my respectful obeisances to Shri Krishna, the Supreme Personality of Godhead, the
ultimate source of all the universes. That Shri Krishna is described in the first nine Cantos of
Shrimad-Bhagavatam (which contain descriptions of nine subjects, beginning with primary
and secondary creation of the material universes).
Text 10
dashame dashamam lakshyam
ashritasraya-vigraham
kridad-yadu-kulambhodhau
paranandam udiryate. iti.
dashame-in the Tenth Canto; dashamam-the tenth subject matter; lakshyam-to be seen;
ashrita-of the sheltered; ashraya-of the shelter; vigraham-who is the form; kridat-playing;
yadu-kula-of the Yadu dynasty; ambhodhau-in the ocean; para-supreme; anandam-bliss;
udiryate-is describd.
"The Tenth Canto of Shrimad-Bhagavatam reveals the tenth object, the Supreme
Personality of Godhead who is the shelter of the surrendered souls. He is known as Shri
Krishna, and He enjoyed transcendental bliss, performing pastimes in the ocean known as
the family of Maharaja Yadu."*
Text 11
yady anyesham api paramashrayatvam tan-matam, tada dashama ity anarthakam syat.
tasmat narayano 'ngam iti yuktam evoktam. brahma shri-bhagavantam.
yadi-if; anyesham-of other forms of the Supreme; api-also; parama-ashrayatvam-the
ultimate shelter; tat-of them; matam-is considered; tada-then; dashamah iti-Shridhara
Svami's introduction to the Tenth Canto beginning with the word "dashame"; anarthakamuseless; syat-may be; tasmat-from this; narayanah angam; the phrase "narayano 'ngam"
from Brahma 's prayers (10.14.14); iti-thus; yuktam-properly; eva-certainly; uktamspoken; brahma-Brahma ; shri-bhagavantam-to the Supreme Personality of Godhead.
In these verses Shridhara Svami clearly describes Lord Krishna as the Original Personality of
Godhead, the supreme shelter of everyone. If one wishes to consider another form of God
as the original form, then he must reject these verses of Shridhara Svami as useless and
without meaning. That Krishna is the Original Form of the Godhead is confirmed in the
following words of Lord Brahma:
narayano 'ngam
"O Krishna, Lord Narayana is Your plenary portion)."
Anuccheda 43
Text 1
avtara-prasange 'pi tathaiva spashöam.
avatara-of the incarnations; prasange-in connection; api-also; tatha-in the same way; eva-
certainly; spashöam-clearly.
That Shri Krishna is the Original source of all the incarnations of Godhead is confirmed in
the following description found in Shrimad-Bhagavatam (10.1.21-23):
Text 2
giram samadhau gagane samiritam
nishamya vedhas tridashan uvaca ha
gam paurushim me shrinutamarah punar
vidhiyatam ashu tathaiva ma ciram
giram-a vibration of words; samadhau-in trance; gagane-in the sky; samiritam-vibrated;
nishamya-hearing; vedhah-Lord Brahma ; tridashan-unto the demigods; uvaca-said; ha-oh;
gam-the order; paurushim-received from the Supreme Person; me-from me; shrinuta-just
hear; amarah-O demigods; punah-again; vidhiyatam-execute; ashu-immediately; tatha
eva-just so; ma-do not; ciram-delay.
"While in trance, Lord Brahma heard the words of Lord Vishnu vibrating in the sky. Thus he
told the demigods: O demigods, hear from me the order of Kshirodakashayi Vishnu, the
Supreme Person, and execute it attentively without delay.*
Text 3
puraiva pumsavadhrito dhara-jvaro
bhavadbhir amshair yadushupajanyatam
sa yavad urvya bharam ishvareshvarah
sva-kala-shaktya kshapayamsh cared bhuvi
pura-even before this; eva-indeed; pumsa-by the Supreme Personality of Godhead;
avadhritah-was certainly known; dhara-jvarah-the distress on the earth; bhavadbhih-by
your good selves; amshaih-expanding as plenary portions; yadushu-in the family of King
Yadu; upajanyatam-take your birth and appear there; sah-He (the Supreme Personality of
Godhead); yavat-as long as; urvyah-of the earth; bharam-the burden; ishvara-ishvarah-the
Lord of lords; sva-kala-shaktya-by His own potency the time factor; kshapayan-diminishing;
caret-should move; bhuvi-on the surface of the earth.
"Lord Brahma informed the demigods: Before we submitted our petition to the Lord, He was
already aware of the distress on earth. Consequently, for as long as the Lord moves on
earth to diminish its burden by His own potency in the form of time, all of you demigods
should appear through plenary portions as sons and grandsons in the family of the Yadus.*
Text 4
vasudeva-grihe sakshad
bhagavan purushah parah
janishyate tat-priyartham
shambhavantu sura-striyah
vasudeva-grihe-in the house of Vasudeva (who would be the father of Krishna when the
Lord appeared); sakshat-personally; bhagavan-the Supreme Personality of Godhead, who
has full potency; purushah-the original person; parah-who is transcendental; janishyate-will
appear; tat-priya-artham-and for His satisfaction; sambhavantu-should take birth; surastriyah-all the wives of the demigods.
"The Original Supreme Personality of Godhead, Shri Krishna, who has full potency, will
personally appear as the son of Vasudeva. Therefore all the wives of the demigods should
also appear in order to satisfy Him."*
Text 5
"paurushim purushena shrijami tan-niyukto 'ham ity ady anusarat purushabhinnena vishnurupena kshirodashayina svayam evoktam gam vacam. purushasyaiva vacam anuvadati.
puraiveti.
paurushim-the word "paurushim"; purushena-means "by the purusha-avatara; shrijami tatniyuktah aham iti adi-the following verse from Shrimad-Bhagavatam (2.6.32)- shrijami tanniyukto 'ham haro harati tad-vashah vishvam purusha-rupena paripati tri-shakti-dhrik;
anusarat-from this; purusha-from the Purusha-avatara; abhinnena-non-different; vishnurupena-in the form of Lord Vishnu; kshirodasayina-resting on the Causal Ocean; svayampersonally; eva-certainly; uktam-spoken; gam vacam-the word (instruction); purushasya-of
the purusha-avatara; eva-certainly; vacam-statement; anuvadati-repeats; pura itibeginning with the word "pura".
In this verse (Text 2) the word "paurushim" means "by the purusha-avatara". In the
passage beginning with the word "pura" (Texts 3 and 4) Brahma repeats the message
originally spoken by the purusha-avatara. That Shri Krishna appears as the purusha-avatara
Lord Vishnu is confirmed in the following statement of Lord Brahma (Bhag. 2.6.32):
"By Krishna's will, I create, and Lord Shiva destroys. Krishna Himself, in His eternal form as
the purusha-incarnation maintains everything. He is the powerful controller of these three
energies."*
Text 6
pumsa adi-purushena krishnah svayam samabhavat paramah puman yah ity anusarat
svayam-bhagavata shri-krishnenety arthah. amshaih shri-krishnamsha-bhutais tatparshadaih shridama-sudama-shrimad-uddhava-satyaky-adibhih saha. ittham eva
pracuryenoktam
pumsa-the word "pumsa"; adi-purushena-Original Person; krishnah-Krishna; svayampersonally; samabhavat-is; paramah puman-the Supreme Personality of Godhead; yahwho; iti anusarat-from this passage; svayam-bhagavata-the Original Personality of
Godhead; shri-krishnena-by Shri Krishna; iti-thus; arthah-the meaning; amshaih-shrikrishna-of Shri Krishna; amsha-bhutaih-portions of the portions; tat-parshadaih-His
associates; shridama-Shridhama; sudama-Sudama; shrimat-uddhava-Uddhava; satyakiSatyaki; adibhih-and others; saha-along with; ittham-thus; pracuryena-elaborately; uktamdescribed.
We may note, however, that the word "pumsa" in verse 22 means "by Shri Krishna, the
Original Supreme Personality of Godhead". This is confirmed in the words of Brahmasamhita (5.39): "Shri Krishna is the Original Supreme Personality of Godhead".
The word "amshaih" used in Text 3 may be understood to mean that Shridama, Sudama,
Uddhava, Satyaki, and other associates of the Lord are all actually demigods, who are
considered to be like the limbs of the Supreme Personality of Godhead. This is elaborately
explained in the following verse (Shrimad-Bhagavatam 10.1.62-63):
Text 7
nandadya ye vraje gopa
yash camisham ca yoshitah
vrishnayo vasudevadya
devaky-adya yadu-striyah
sarve vai devata-praya
ubhayor api bharata
jnatayo bandhu-suhrido
ye ca kamsam anuvratah
nanda-adyah-beginning from Nanda Maharaja; ye-all of which persons; vraje-in
Vrindavana; gopah-the cowherd men; yah-which; ca-and; amisham-of all those (inhabitants
of Vrindavana); ca-as well; as; yoshitah-the women; vrishnayah-members of the Vrishni
family; vasudeva-adyah-headed by Vasudeva; devaki-adyah-headed by Devaki; yadustriyah-all the women of the Yadu dynasty; sarve-all of them; vai-indeed; devata-prayahwere inhabitants of heaven; ubhayoh-of both Nanda Maharaja and Vasudeva; api-indeed;
bharata-O Maharaja Parikshit; jnatayah-the relatives; bandhu-friends; suhridah-wellwishers; ye-all of whom; ca-and; kamsam anuvratah-even though apparently followers of
Kamsa.
"The inhabitants of Vrindavana, headed by Nanda Maharaja and including his associate
cowherd men and their wives, were none but denizens of the heavenly planets, O Maharaja
Parikshit, best of the descendants of Bharata, and so too were the descendants of the
Vrishni dynasty, headed by Vasudeva, and Devaki and the other women of the dynasty of
Yadu. The friends, relatives and well-wishers of both Nanda Maharaja and Vasudeva and
even those who externally appeared to be followers of Kamsa were all demigods."*
Text 8
adi-purushatvam eva vyanakti sa iti, sarvantaryamitvat. purushah tavad ishvarah, tasyapy
amshitvat sa adi-purushah shri-krishnah punah ishvareshvarah, tryadhisha-shabdat. tatha
ca dashamasya pancashititama eva shrimad-anakadundubhinoktam
adi-purushatvam-the position as the Original Supreme Personality of Godhead; evacertainly; vyanakti-reveals; sah iti-in the passage beginning with the word "sah (Chapter 85
of the Tenth Canto of Shrimad-Bhagavatam); sarva-antaryamitvat-because of being the allpervading Supersoul; purushah-Supreme Lord; tavat-to that extent; ishvarah-controller;
tasya-of Him; api-also; amshitvat-because of being the origin of all expansions; sah-He;
adi-purushah-the Original Personality of Godhead; shri-krishnah-Shri Krishna; punah-again;
ishvara-ishvarah-the controller of all controllers; tri-adhisha-shabdat-from the word
"tryadhisha (master of the three planetary systems)"; tatha-in the same way; ca-also;
dashamasya-of the Tenth Canto; pancasititame-in the 85th Chapter; eva-certainly; shrimatanakadundubhina-by Vasudeva; uktam-spoken.
In the 85th Chapter of the Tenth Canto of Shrimad-Bhagavatam, Shri Krishna is described
as the all-pervading Supersoul. He is addressed as "purusha" and “tryadhisha" which
indicate that He is the Personality of Godhead, and He is also addressed as "ishvareshvara"
which indicates that He is the original source of all incarnations of Godhead. This is
summarized in the following statement of Maharaja Vasudeva (Shrimad-Bhagavatam
10.85.18):
Text 9
yuvam na nah sutau sakshat
pradhana-purusheshvarau. iti
yuvam na nah sutau sakshat pradhana purusheshvarau iti-the verse "yuvam na nah sutau
sakshat pradhana-purusheshvarau bhu-bhara- kshatra-kshapana avatirnau tathattha ha.
"My dear Krishna and Balarama, I know that neither of You are my sons; You are the
original chief and progenitor, the Original Personalities of Godhead, known as Pradhana and
Purusha. But You have appeared on the surface of this globe in order to minimize the
burden of the world by killing the kshatriya kings who are unnecessarily increasing their
military strength."*
Text 10
sva-kala-shaktya sva-shaktya kala-shaktya ca; ishvareshvaratve ca hetuh sakshat svayam
eva bhagavan iti. tad alam mayi tat-prarthanayeti bhavah.
sva-kala-shaktya-the phrase"sv-kala-shaktya"; sva-shaktya-His own potency; kala-shaktyathe time-potency; ca-also; ishvara-ishvaratve-in the state of being the supreme controller;
ca-also; hetuh-the reason; sakshat-the word "sakshat"; svayam-directly; bhagavan-the
Supreme Personality of Godhead; iti-thus; tat-therefore; alam-there is no need; mayi-to
me; tat-prarthanaya-for this appeal; bhavah-the meaning.
In the quote from Shrimad-Bhagavatam (10.1.22) found in Anuccheda 43, the word "svakala-shaktya" means "by His own potency the time-factor". In that same verse the word
"ishvareshvarah" means "the Original Personality of Godhead." By repeating the Supreme
Lord's instructions in these verses, Brahma intends to say to the demigods: "There is no
need to make any further request in this matter, because the Personality of Godhead will
solve the difficulty."
Text 11
tat-priyartham tat-prityai; sura-striyah shrimad-upendra-preyasya-adi-rupah kashcit
sambhavantu milita bhavantu, sakshad avataratah shri-bhagavato nityanapayi-mahashakti-rupasu tat-preyasishv apy avatarantishu shri-bhagavati tad-amshantaravat ta api
pravishantv ity arthah. tat-priyanam tasam eva dasyadi-prayojanaya jayantam iti va.
tat-priyartham-the word "tat-priyartham"; tat-prityai-for His satisfaction; sura-striyah-the
word "sura-striyah"; shrimat-upendra-preyasi-adi-rupah-The consorts of the Supreme
Lord's various incarnations, such as the incarnation of Upendra; kashcit-some;
sambhavantu-the word "sambhavantu"; militah-assembled; bhavantu-should be; sakshatdirectly; avataratah-incarnating; shri-bhagavatah-of the Supreme Personality of Godhead;
nitya-eternal; anapayi-consort; maha-great; shakti-potencies; rupasu-in the forms of; tatpreyasishu-His consorts; api-also; avatarantishu-incarnating; shri-bhagavati-when the
Supreme Lord; tat-amsha-antara-vat-just as His plenary portions; tah-they; api-also;
pravishantu-should enter; iti-thus; arthah-the meaning; tat-priyanam tasam-of the Lord's
consorts; eva-certainly; dasya-adi-of various services; prayojanaya-for the purpose;
jayantam-should take birth; iti-thus; va-or.
The word "tat-priyartham" used in Shrimad-Bhagavatam 10.1.23 (quoted in Anuccheda 43)
means "for the Supreme Lord's satisfaction". The word "sura-striyah" in this verse refers to
the eternal consorts of the various incarnations (such as Lord Vamana and others) of the
Supreme Personality of Godhead. When Lord Krishna, the Original form of the Personality of
Godhead appears, then all the plenary expansions of Godhead also appear along with Him,
and all the goddesses of fortune, who are the consorts of the Lord's various incarnations
also appear along with Him. The word "sura-striyah" may also refer to the wives of the
demigods who accompany the Supreme Lord's consorts in order to serve them in various
ways.
Text 12
anena tair aprarthitasyapy asyarthasyadeshena parama-bhaktabhis tabhir lila-vishesha eva
bhagavatah svayam avatitirshayam karanam. bharavataranam tv anushangikam eva
bhavishyatiti vyajitam.
anena-by this; taih-by them; aprarthitasya-not requested; api-although; asya-of Him;
arthasya-of the purpose; adeshena-by the order; parama-bhaktabhih-great devotees;
tabhih-with them; lila-visheshah-a specific pastime; eva-certainly; bhagavatah-of the
Supreme Personality of Godhead; svayam-personally; avatitirshayam-in the desire to
descend to the material world; karanam-the cause; bhara-the burden of the earth;
avataranam-removal; tu-also; anusangikam-in connection; eva-certainly; bhavishyati-will
be; iti-thus; vyajitam-manifested.
The actual reason for the Supreme Lord's appearance in this world is not the reason
expressed by the demigods in their prayers. The Lord actually appeared to perform certain
specific pastimes with His great devotees, the gopis, and His activity of rescuing the earth
from the burden of so many demonic kings was merely incidental to that primary reason for
His descent.
Text 13
tad evam shrutinam ca dandakaranya-vasi-muninam cagni-putranam shri-gopikaditvapraptir yat shruyate, tad api purvavad eva mantavyam iti.
tat-that; evam-in the same way; shrutinam-of the Personified Vedas; ca-and;
dandakaranya-vasi-residing in the Dandakaranya forest; muninam-of the sages; ca-and;
agni-of Agni; putranam-of the sons; shri-gopikatva-the state of beingn gopis in Vrindavana;
praptih-attainment; yat-which; shruyate-is heard; tat-that; api-also; purvavat-as before;
eva-certainly; mantavyam-should be considered; iti-thus.
The Personified Vedas, the sages residing at Dandakaranya, and the sons of the demigod
Agni, all became gopis in Vrindavana.
Text 14
atra prasiddharthe
nayam shriyo 'nga u nitanta-rateh prasadah
svar-yoshitam nalina-gandha-rucam kuto 'nyah
iti virudhyeta.
atra-in this matter; prasiddha-perfect; arthe-in the meaning; na-not; ayam-this; shriyah-of
the goddess of fortune; ange-on the chest; u-also; nitanta-rateh-who is very intimately
related; prasadah-the favor; svah-of the heavenly planets; yoshitam-of women; nalina-of
the lotus flower; gandha-having the aroma; rucam-and bodily luster; kutah-much less;
anyah-others; iti-thus; virudhyeta-praised.
The actual meaning of this phrase (sura-striyah) is explained in the following verse
(Shrimad-Bhagavatam 10.47.60) which describes the exalted position of the gopis in
Vrindavana:
"When Lord Krishna was dancing with the gopis in the rasa-lila, the gopis were embraced by
the arms of the Lord. This transcendental favor was never bestowed upon the goddess of
fortune or the other consorts in the spiritual world. Indeed, never was such a thing
imagined by the most beautiful girls in the heavenly planets whose bodily luster and aroma
resemble the lotus flower. And what to speak of worldly women who are very beautiful
according to the material estimation."*
Text 15
na ca sura-strinam sambhava-vakyam shri-mahishi-vrinda-param tasam api tan nija-shaktirupatvena darshayishyamanatvat. shri-shukah.
na-not; ca-also; sura-strinam-the women of the heavenly planets; sambhava-vakyamdescription; shri-mahishi-vrinda-than the goddesses of fortune; param-superior; tasam-of
them; api-also; tat-His; nija-own; shakti-potency; rupatvena-in the form;
darshayishyamanatvat-because of revealing; shri-shukah-spoken by Shri Shukadeva
Gosvami.
We may therefore understand that the phrase "sura-striyah" refers neither to the wives of
the demigods, nor the goddesses of fortune, nor the queens of Dvaraka, but to the gopis,
who are the internal potencies of Lord Krishna.
Brahma Samhita
Text 11
The Three Purushas
sahasra-shirsha purushah
sahasrakshah sahasra-pat
sahasra-bahur vishvatma
sahasramshah sahasra-suh
The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads,
eyes, and hands. He is the source of thousands of thousands of avataras in His thousands of
thousands of subjective portions. He is the creator of thousands of thousands of individual
souls.
Text 12
Lord Maha-Vishnu
narayanah sa bhagavan
apas tasmat sanatanat
avirasit karanarno
nidhih sankarshanatmakah
yoga-nidram gatas tasmin
sahasramshah svayam mahan
The same Maha-Vishnu is spoken of by the name of "Narayana" in this mundane world.
From that eternal Person has sprung the vast expanse of water of the spiritual Causal
Ocean. The subjective portion of Sankarshana who abides in para-vyoma, the above
supreme purusha with thousands of subjective portions, reposes in the state of divine sleep
[yoga-nidra] in the waters of the spiritual Causal Ocean.
Text 13
Birth of the Universes
tad-roma-bila-jaleshu
bijam sankarshanasya ca
haimany andani jatani
maha-bhutavritani tu
The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu are born as
so many golden sperms. These sperms are covered with five great elements.
Text 14
Garbhodakashayi Vishnu
praty-andam evam ekamshad
ekamshad vishati svayam
sahasra-murdha vishvatma
maha-vishnuh sanatanah
The same Maha-Vishnu entered into each universe as His own separate subjective portions.
The divine portions that entered into each universe are possessed of His majestic extension,
i.e., they are the eternal universal soul Maha-Vishnu, possessing thou sands of thousands of
heads.
Text 15
Vishnu, Brahma and Shambhu
vamangad asrijad vishnum
dakshinangat prajapatim
jyotir-linga-mayam shambhum
kurca-deshad avasrijat
The same Maha-Vishnu created Vishnu from His left limb; Brahma, the first progenitor of
beings, from His right limb; and from the space between His two eyebrows, Shambhu, the
divine masculine manifested halo.
Text 16
Shambhu in Relation to Jivas
ahankaratmakam vishvam
tasmad etad vyajayata
The function of Shambhu in relation to jivas is that this universe enshrining the mundane
egotistic principle has originated from Shambhu.
Text 17
Preservation, Creation, and Destruction
atha tais tri-vidhair veshair
lilam udvahatah kila
yoga-nidra bhagavati
tasya shrir iva sangata
Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu,
Prajapati and Shambhu, entering into the mundane universe plays the pastimes of
preservation, creation and destruction of this world. This pastime is contained in the
mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu,
prefers to consort with the goddess Yoga-nidra, the constituent of His own spiritual [cit]
potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.
Text 18
Brahma's Origin
sisrikshayam tato nabhes
tasya padmam viniryayau
tan-nalam hema-nalinam
brahmano lokam adbhutam
When Vishnu lying in the ocean of milk wills to create this universe, a golden lotus springs
from His navel-pit. The golden lotus with its stem is the abode of Brahma representing
Brahmaloka or Satyaloka.
Text 19
Development of the Universes
tattvani purva-rudhani
karanani parasparam
samavayaprayogac ca
vibhinnani prithak prithak
cic-chaktya sajjamano 'tha
bhagavan adi-purushah
yojayan mayaya devo
yoga-nidram akalpayat
Before their conglomeration the primary elements in their nascent state remained originally
separate entities. Non-application of the conglomerating process is the cause of their
separate existence. Divine Maha-Vishnu, primal Godhead, through association with His own
spiritual [cit] potency, moved Maya and by the application of the conglomerating principle
created those different entities in their state of cooperation. And after that He Himself
consorted with Yoga-nidra by way of His eternal dalliance with His spiritual [cit] potency.
Text 20
Garbodakashayi Vishnu Enters the Universe
yojayitva tu tany eva
pravivesha svayam guham
guham pravishte tasmims tu
jivatma pratibudhyate
By conglomerating all those separate entities He manifested the innumerable mundane
universes and Himself entered into the inmost recess of every extended conglomerate
[virad-vigraha]. At that time those jivas who had lain dormant during the cataclysm were
awakened.
Text 21
The Soul
sa nityo nitya-sambandhah
prakritish ca paraiva sa
The same jiva is eternal and is for eternity and without a beginning joined to the Supreme
Lord by the tie of an eternal kinship. He is transcendental spiritual potency.
Text 22
The Divine Lotus
evam sarvatma-sambandham
nabhyam padmam harer abhut
tatra brahmabhavad bhuyash
catur-vedi catur-mukhah
The divine lotus which springs from the navel-pit of Vishnu is in every way related by the
spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.
Text 39
ramadi-murtishu kala-niyamena tishtham
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
"I worship Govinda, the primeval Lord, who manifests Himself personally as Krishna and
also as the many incarnations in this world, such as Rama, Nrsimha, and Vamana, who are
His subjective portions."
Text 43
goloka-namni nija-dhamni tale ca tasya
devi-mahesha-hari-dhamasu teshu teshu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusham tam aham bhajami
"I worship Govinda, the primeval Lord, who has allotted their respective authorities to the
rulers of the three graded realms-namely, Devi-dhama, the mundane world; Maheshadhama, the abode of shiva; and, above that, Hari-dhama, the abode of Hari. And above
them all is Krishna's own realm, Goloka."
Text 46
diparcir eva hi dashantaram abhyupetya
dipayate vivrita-hetu-samana-dharma
yas tadrig eva hi ca vishnutaya vibhati
govindam adi-purusham tam aham bhajami
"When the flame of one candle is expanded to another candle and placed in a different
position, it burns separately, and its illumination is as powerful as the original candle's.
Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different
Vishnu forms, who are all as luminous, powerful, and opulent as He. Let me worship that
Supreme Personality of Godhead, Govinda."
Text 47
yah karanarnava-jale bhajati sma yoganidram ananta-jagad-anda-sa-roma-kupah
adahara-shaktim avalambya param sva-murtim
govindam adi-purusham tam aham bhajami
"I worship Govinda, the primeval Lord, who assumes His own great subjective form, which
bears the name shesha, replete with the all-accommodating potency and reposing in the
Causal Ocean with the infinity of the worlds in the pores of His hair, enjoys creative sleep
[yoga-nidra].
Text 48
yasyaika-nishvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
vishnur mahan sa iha yasya kala-vishesho
govindam adi-purusham tam aham bhajami
"Brahma and other lords of the mundane worlds, appearing from the pores of hair of MahaVishnu, remain alive as long as the duration of one exhalation of Maha-Vishnu's breath. I
adore the primeval Lord, Govinda, of whose subjective personality Maha-Vishnu is the
portion of a plenary portion."
Scriptures By Acharyas and Devotees >> Bhaktivinoda Thakura >> Brahma Samhita >>
Brahma-Samhita >>
Brahma-samhita
Bs 5.1
TEXT 1
TEXT
ishvarah paramah krishnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
ishvarah—the controller; paramah—supreme; krishnah—Lord Krishna; sat—comprising
eternal existence; cit—absolute knowledge; ananda—and absolute bliss; vigrahah—whose
form; anadih—without beginning; adih—the origin; govindah—Lord Govinda; sarva-karanakaranam—the cause of all causes.
TRANSLATION
Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful
spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all
causes.
PURPORT
Krishna is the exalted Supreme entity having His eternal name, eternal form, eternal
attribution and eternal pastimes. The very name “Krishna” implies His love-attracting
designation, expressing by His eternal nomenclature the acme of entity. His eternal
beautiful heavenly blue-tinged body glowing with the intensity of ever-existing knowledge
has a flute in both His hands. As His inconceivable spiritual energy is all-extending, still He
maintains His all-charming medium size by His qualifying spiritual instrumentals. His allaccommodating supreme subjectivity is nicely manifested in His eternal form. The
concentrated all-time presence, uncovered knowledge and inebriating felicity have their
beauty in Him. The mundane manifestive portion of His own Self is known as all-pervading
Paramatma, Ishvara (Superior Lord) or Vishnu (All-fostering). Hence it is evident that
Krishna is sole Supreme Godhead. His unrivaled or unique spiritual body of superexcellent
charm is eternally unveiled with innumerable spiritual instrumentals (senses) and
unreckonable attributes keeping their signifying location properly, adjusting at the same
time by His inconceivable conciliative powers. This beautiful spiritual figure is identical with
Krishna and the spiritual entity of Krishna is identical with His own figure.
The very intensely blended entity of eternal presence of felicitous cognition is the charming
targeted holding or transcendental icon. It follows that the conception of the
indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of
cognitive bliss, is merely a penumbra of intensely blended glow of the three concomitants,
viz., the blissful, the substantive and the cognitive. This transcendental manifestive icon
Krishna in His original face is primordial background of magnitudinal infinite Brahman and of
the all-pervasive oversoul. Krishna as truly visioned in His variegated pastimes, such as
owner of transcendental cows, chief of cowherds, consort of milk-maids, ruler of the
terrestrial abode Gokula and object of worship by transcendental residents of Goloka
beauties, is Govinda. He is the root cause of all causes who are the predominating and
predominated agents of the universe. The glance of His projected fractional portion in the
sacred originating water viz., the personal oversoul or Paramatma, gives rise to a secondary
potency—nature who creates this mundane universe. This oversoul’s intermediate energy
brings forth the individual souls analogously to the emanated rays of the sun.
This book is a treatise of Krishna; so the preamble is enacted by chanting His name in the
beginning.
Bs 5.5
TEXT 5
TEXT
catur-asram tat-paritah
shvetadvipakhyam adbhutam
catur-asram catur-murtesh
catur-dhama catush-kritam
caturbhih purusharthaish ca
caturbhir hetubhir vritam
shulair dashabhir anaddham
urdhvadho dig-vidikshv api
ashtabhir nidhibhir jushtam
ashtabhih siddhibhis tatha
manu-rupaish ca dashabhir
dik-palaih parito vritam
shyamair gauraish ca raktaish ca
shuklaish ca parshadarshabhaih
shobhitam shaktibhis tabhir
adbhutabhih samantatah
SYNONYMS
catuh-asram—-quadrangular place; tat—that (Gokula); paritah—surrounding; shvetadvipa—Shvetadvipa (the white island); akhyam—named; adbhutam—mysterious; catuhasram—quadrangular; catuh-murteh—of the four primary expansions (Vasudeva,
Sankarshana, Pradyumna and Aniruddha); catuh-dhama—consisting of four abodes; catuhkritam—divided into four parts; caturbhih—by the four; purusha-arthaih—human
requirements; ca—and; caturbhih—by the four; hetubhih—causes, or bases of achievement;
vritam—enveloped; shulaih—with tridents; dashabhih—ten; anaddham—fixed; urdhvaadhah—upwards and downwards (the zenith and nadir); dik—(in) the directions (north,
south, east, and west); vidikshu—and in the intermediate directions (northeast, southeast,
southwest, and northwest); api—also; ashtabhih—with the eight; nidhibhih—jewels;
jushtam—endowed; ashtabhih—with the eight; siddhibhih—mystic perfections (anima,
laghima, prapti, prakamya, mahima, ishitva, vashitva, and kamavasayita); tatha—also;
manu-rupaih—in the form of mantras; ca—and; dashabhih—by ten; dik-palaih—protectors
of the directions; paritah—all around; vritam—surrounded; shyamaih—blue; gauraih—
yellow; ca—and; raktaih—red; ca—and; shuklaih—white; ca—also; parshada-rishabhaih—
with the topmost associates; shobhitam—shining; shaktibhih—with potencies; tabhih—
those; adbhutabhih—extraordinary; samantatah—on all sides.
TRANSLATION
[The surrounding external plane of Gokula is described in this verse.] There is a mysterious
quadrangular place named Shvetadvipa surrounding the outskirts of Gokula. Shvetadvipa is
divided into four parts on all sides. The abode of Vasudeva, Sankarshana, Pradyumna and
Aniruddha are separately located in each of these four parts. These four divided abodes are
enveloped by the fourfold human requirements such as piety, wealth, passion and
liberation, as also by the four Vedas, viz., Rig, Sama, Yajur and Atharva, which deal with
the mantra and which are the bases of achievements of the fourfold mundane requirements.
Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight
directions are decorated with the eight jewels of Mahapadma, Padma, Shankha, Makara,
Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors [dik-palas] of the ten
directions in the form of mantra. The associates of the hues of blue, yellow, red and white
and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.
PURPORT
Primarily Gokula is the seat of transcendental love and devotion. Hence Yamuna, Shri
Govardhana, Shri Radha-kunda, etc., of the terrestrial Vraja-mandala lie within Gokula.
Again, all the majesties of Vaikuntha are manifested there extending in all directions. The
pastimes of the four propagating manifestations are all there in their proper places. The
paravyoma Vaikuntha has got its extension from the display of the four propagating
manifestations. Salvation as of Vaikuntha, and piety. wealth and passion pertaining to
worldly people, are in the proper places in Gokula as their original seed, i.e., primary cause.
The Vedas also are engaged in singing the song of the Lord of Gokula. There are ten
tridents in ten directions to prevent and disappoint those who are aspirants for having an
entrance into Goloka through meditations without the grace of Krishna. Self-conceited
people who try to reach this region through the paths of yoga (meditation) and jnana
(empiric knowledge) are baffled in their attempts, being pierced by the ten tridents. Selfannihilation has its excellence in Brahma-dhama which represents the outside covering of
Goloka in the shape of tridents. Shula means a trident; the mundane threefold attributes
and the threefold divisions of time represent the trident. Ashtanga-yogis i.e. ascetics who
practice the eightfold yoga, are the nondifferentiative liberationists who, trying to approach
in the direction of Goloka, fall headlong into the pits of disappointment by being pierced and
cut asunder by these tridents placed in ten directions. Those who proceed towards the
direction of Goloka through the channel of devotion alloyed with majestic ideas, are
fascinated with the charms of Vaikuntha which is the outer covering plane of Shri Goloka, at
the sight of the eight perfections, viz., anima, etc., and majesties like mahapadma, etc.
Those who are less forward in their intelligence relapse to the sevenfold world falling under
the control of the ten protectors (of the ten directions) in the guise of mantras. In this wise,
Goloka has become unknowable and inaccessible. It is only the divine selves of Godhead,
the propounders of the divine dispensations for the different ages, who are always forward
there to favor the approaching devotees who seek entry into the realm of Goloka through
the channel of pure devotional love. These divine forms of Godhead are surrounded there
with attendants of their respective natures. Shvetadvipa in Goloka is their place of abode.
Hence Shrila Thakura Vrindavana the manifest Vyasa of chaitanya-lila, has described the
village of Navadvipa as bearing the name of Shvetadvipa. In this Shvetadvipa the
concluding portions of the pastimes of Gokula exist eternally as the pastimes of Navadvipa.
Hence the region of Navadvipa, Vraja and the realm of Goloka are one and the same
indivisible entity; the difference only lies in the manifestations of the infinite variety of
sentiments, corresponding to the diverse nature of their devotional love. There is in this a
most hidden principle which only the greatest souls who are possessed of the highest
transcendental love, are enabled to realize by the direct grace of Krishna. The truth is as
follows: In this mundane world there are fourteen spheres disposed in the graded order of
high and low. Persons living with wives and children hankering for the pleasure-giving effect
of their fruitive actions, move up and down within the limits of the three worlds of Bhuh,
Bhuvah and Svah. Brahmacaris of great austerities, ascetics and persons addicted to
hypothetical truth, persons of a neutral disposition adopting nonfruitive works by an
aptitude which seeks to be free from all mundane desires, move up and down within the
limits of the worlds of Mahah, Janah, Tapah and Satya. Above these worlds lies the abode of
four-headed Brahma, above which lies the unlimited realm of Vaikuntha of Vishnu,
Kshirodakashayi, lying in the ocean of milk. paramahamsa-sannyasis and the demons killed
by Shri Hari, by crossing the Viraja, i.e., by passing beyond the fourteen worlds, enter into
the luminous realm of Brahman and attain to nirvana in the form of temporary abeyance of
the temporal ego. But the devotee actuated by knowledge (jnana-bhakta), the devotee
actuated by the pure devotional aptitude (shuddha-bhakta), the devotee imbued with loving
devotion (prema-bhakta), the devotee actuated by pure love (premapara-bhakta), and the
devotee impelled by overwhelming love (prematura-bhakta), who serve the majesty of
Godhead, have their locations in Vaikuntha, i.e., the transcendental realm of Shri Narayana.
The devotees who are imbued with all-love and who walk in the footsteps of the spiritual
maids of Vraja, alone attain to the realm of Goloka. The different locations of the devotees
in Goloka according to the respective differences in the nature of their rasa, i.e., mellow
quality. are settled by the inconceivable power of Krishna. The pure devotees following the
devotees of Vraja and those following the pure devotees of Navadvipa are located in the
realm of Krishna and Gaura respectively. The identical devotees of Vraja and Navadvipa
simultaneously attain to the pleasures of service in the realm of Krishna and Gaura. Shri
Jiva Gosvami writes in his work Gopala-campu that “the supreme transcendental realm is
called Goloka being the abode of go, transcendental cows, and gopa, transcendental
cowherds. This is the seat of the rasa pastimes of the absolute Shri Krishna. Again the
realm is called Shvetadvipa owing to the realization of some of the rasas which are the
inconceivable manifestation derived from the untouched purity of that supreme realm. The
twofold entities of the supreme Goloka and the supreme Shvetadvipa are indivisibly the
realm of Goloka.” The gist of the whole matter is this—Goloka as Shvetadvipa is eternally
manifest because the pleasures of enjoyment of the rasa could not be had in its entirety in
the pastimes of Krishna in Vraja. He accepts the emotion and effulgence of His
predominated moiety. Shri Radhika, and makes an eternal pastime for the enjoyment of
krishna-rasa there. Shri Krishnacandra coveting to taste the following pleasures, viz., to
realize (1) the nature of the greatness of love of Shri Radha; (2) the nature of the
wonderful sweetness of His love of which Shri Radhika has got the taste; (3) the nature of
the exquisite joy that accrues to Shri Radha by Her realization of the sweetness of His love,
took His birth, like the moon, in the ocean of the womb of Shri Shaci-devi. The esoteric
desire of Shri Jiva Gosvami Prabhu is herein made manifest. In the Veda it is also said, “Let
me tell you the mystery. In Navadvipa, the identical realm of Goloka, on the bank of the
Ganges, Gaurachandra who is Govinda, the entity of pure cognition, who has two hands,
who is the soul of all souls, who has the supreme great personality as the great meditative
sannyasin and who is beyond the threefold mundane attributes, makes the process of pure
unalloyed devotion manifest in this mundane world. He is sole Godhead. He is the source of
all forms, the Supreme Soul and is Godhead manifesting Himself in yellow, red, blue and
white colors. He is the direct entity of pure cognition full of the spiritual (cit) potency. He is
the figure of the devotee. He is the bestower of devotion and cognizable by devotion alone.
The selfsame Gaurachandra, who is no other than Krishna Himself, in order to taste the rasa
of the pastimes of Radha-Krishna in Goloka, is manifest in the eternal realm of Navadvipa
identical with Goloka.” This is also clear from the Vedic declarations, viz., asan varnas
trayah, krishna-varnam tvishakrishnam, yatha pashyah pashyati rukma-varnam, mahan
prabhur vai and various other statements of the theistic scriptures. Just as Shri Krishna had
His birth in the mundane Gokula through the agency of Yogamaya who is the primal energy
of the Supreme Lord, so with her help He manifests the lila of His birth in the womb of
Shaci-devi in Navadvipa on this mundane plane. These are the absolute truths of spiritual
science and not the outcome of imaginary speculation under the thraldom of the deluding
energy of Godhead.
Bs 5.15
TEXT 15
TEXT
vamangad ashrijad vishnum
dakshinangat prajapatim
jyotir-linga-mayam shambhum
kurca-deshad avashrijat
SYNONYMS
vama-angat—from His left limb; ashrijat—He created; vishnum—Lord Vishnu; dakshinaangat—from His right limb; prajapatim—Hiranyagarbha Brahma; jyotih-linga—the divine
masculine manifested halo; mayam-“comprising; shambhum—Shambhu; kurca-deshat—
from the space between His two eyebrows; avashrijat—He created.
TRANSLATION
The same Maha-Vishnu created Vishnu from His left limb, Brahma, the first progenitor of
beings, from His right limb and, from the space between His two eyebrows, Shambhu, the
divine masculine manifested halo.
PURPORT
The divine purusha, lying in the ocean of milk, the same who is the regulator of all
individual souls, is Shri Vishnu; and Hiranyagarbha, the seminal principle, the portion of the
Supreme Lord, is the prime progenitor who is different from the four-faced Brahma. This
same Hiranyagarbha is the principle of seminal creating energy of every Brahma belonging
to each of the infinity of universes. The divine masculine manifested halo, Shambhu, is the
plenary manifestation of his prototype Shambhu, the same as the primary divine masculine
generative symbol Shambhu whose nature has already been described. Vishnu is the
integral subjective portion of Maha-Vishnu. Hence He is the great Lord of all the other lords.
The progenitor (Brahma) and Shambhu are the dislocated portions of Maha-Vishnu. Hence
they are gods with delegated functions. His own potency being on the left side of Godhead,
Vishnu appears in the left limb of Maha-Vishnu from the unalloyed essence of His spiritual
(cit) potency. Vishnu, who is Godhead Himself, is the inner guiding oversoul of every
individual soul. He is the Personality of Godhead described in the Vedas as being of the
measure of a thumb. He is the nourisher. The karmis (elevationists) worship Him as
Narayana, the Lord of sacrifices, and the yogis desire to merge their identities in Him as
Paramatma, by the process of their meditative trance.
Bs 5.17
TEXT 17
TEXT
atha tais tri-vidhair veshair
lilam udvahatah kila
yoga-nidra bhagavati
tasya shrir iva sangata
SYNONYMS
atha—thereupon; taih—with those; tri-vidhaih—threefold; veshaih—forms; lilam—pastimes;
udvahatah—carrying on; kila—indeed; yoga-nidra—Yoganidra; bhagavati—full of the
ecstatic trance of eternal bliss; tasya—of Him; shrih—the goddess of fortune; iva—like;
sangata—consorted with.
TRANSLATION
Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu,
Prajapati and Shambhu, entering into the mundane universe, plays the pastimes of
preservation, creation and destruction of this world. This pastime is contained in the
mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu,
prefers to consort with the goddess Yoganidra, the constituent of His own spiritual [cit]
potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.
PURPORT
The dislocated portions of the Divinity. viz., Prajapati and Shambhu, both identifying
themselves as entities who are separate from the divine essence, sport with their respective
nonspiritual (acit) consorts, viz., Savitri-devi and Uma-devi, the perverted reflections of the
spiritual (cit) potency. The Supreme Lord Vishnu is the only Lord of the spiritual (cit)
potency. Rama or Lakshmi.
Bs 5.32
TEXT 32
TEXT
angani yasya sakalendriya-vritti-manti
pashyanti panti kalayanti ciram jaganti
ananda-chinmaya-sad-ujjvala-vigrahasya
govindam adi-purusham tam aham bhajami
SYNONYMS
angani—the limbs; yasya—of whom; sakala-indriya—of all the organs; vritti-manti—
possessing the functions; pashyanti—see; panti—maintain; kalayanti—manifest; ciram—
eternally,; jaganti—the universes; ananda—bliss; cit—truth; maya—full of; sat—
substantiality; ujjvala—full of dazzling splendor; vigrahasya—whose form; govindam—
Govinda; adi-purusham—the original person; tam—Him; aham—I; bhajami—worship.
TRANSLATION
I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth,
substantiality and is thus full of the most dazzling splendor. Each of the limbs of that
transcendental figure possesses in Himself, the full-fledged functions of all the organs, and
eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.
PURPORT
For want of a taste of things spiritual, a grave doubt arises in the minds of those who are
enchained by worldly knowledge. On hearing a narration of the pastimes of Krishna they
think that the truth (tattva) regarding Krishna is the mental concoction of certain learned
scholars, created by their imaginative brains out of material drawn from the mundane
principles. With the object of removing this harmful doubt, Brahma in this and the three
following shlokas, after distinguishing between the two things, viz., spirit and matter, in a
rational manner, has tried to make one understand the pure lila of Krishna, obtained by his
unmixed ecstatic trance. Brahma wants to say that the form of Krishna is all “existence, allknowledge and all-bliss, whereas all mundane experiences are full of palpable ignorance.
Although there is specific difference between the two, the fundamental truth is that spiritual
affairs constitute the absolute source. Specification and variegatedness are ever present in
it. By them are established the transcendental abode, form, name, quality and sports of
Krishna. It is only by a person, possessed of pure spiritual knowledge and freedom from any
relationship with Maya, that those amorous pastimes of Krishna can at all be appreciated.
The spiritual abode, the seat of pastimes, emanated from the cit potency and formed of
cintamani (transcendental philosopher’s stone), and the figure of Krishna, are all spiritual.
Just as Maya is the perverted reflection of the spiritual potency. the variegatedness created
by Maya (ignorance) is also a perverted reflection of spiritual variegatedness. So a mere
semblance of the spiritual variegatedness is only noticed in this mundane world.
Notwithstanding such semblance the two are wholly different from one another. The
unwholesomeness of matter is its defect; but in the spirit there is variegatedness which is
free from any fault or contamination. The soul and the body of Krishna are identical,
whereas the body and soul of fallen creatures are not so. In the spiritual sphere there is no
such difference as that between the body and soul, between the limbs and their proprietor,
between the attributes and the object possessing them, of this world. But such difference
really exists in the case of conditioned souls. Limbed though Krishna is, His every limb is the
whole entity. He performs all varieties of divine spiritual functions with every one of His
limbs. Hence He is an indivisible whole and a perfect transcendental entity. Both jiva-soul
and Krishna are transcendental. So they belong to the same category. But they differ in this
that the transcendental attributes exist in the jiva-soul in infinitesimally small degrees,
whereas in Krishna they are found in their fullest perfection. Those attributes manifest
themselves in their proper infinitesimality only when the jiva-soul attains his unadulterated
spiritual status. The jiva-soul attains the nearest approach to the absolute identity only
when the spiritual force of ecstatic energy appears in him by the grace of Krishna. Still
Krishna remains the object of universal homage by reason of His possession of certain
unique attributes. These fourfold unrivaled attributes do not manifest themselves in
Narayana, the Lord of Vaikuntha or in primeval purusha-avataras, or in the highest deities
such as Shiva, not to speak of jivas.
Bs 5.39
TEXT 39
TEXT
ramadi-murtishu kala-niyamena tishthan
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
SYNONYMS
rama-adi—the incarnation of Lord Rama, etc.; murtishu—in different forms; kalaniyamena—by the order of plenary portions; tishthan—existing; nana—various; avataram—
incarnations; akarot—executed; bhuvaneshu—within the worlds; kintu—but; krishnah—Lord
Krishna; svayam—personally; samabhavat—appeared; paramah—the supreme; puman—
person; yah—who; govindam—Govinda; adi-purusham—the original person; tam—Him;
aham—I; bhajami—worship.
TRANSLATION
I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and
the different avataras in the world in the forms of Rama, Nrisimha, Vamana, etc., as His
subjective portions.
PURPORT
His subjective portions as the avataras, viz., Rama, etc., appear from Vaikuntha and His
own form Krishna manifests Himself with Vraja in this world, from Goloka. The underlying
sense is that Krishna Chaitanya, identical with Krishna Himself, also brings about by His
appearance the direct manifestation of Godhead Himself.
Bs 5.43
TEXT 43
TEXT
goloka-namni nija-dhamni tale ca tasya
devi mahesha-hari-dhamasu teshu teshu
te te prabhava-nicaya vihitash ca yena
govindam adi-purusham tam aham bhajami
SYNONYMS
goloka-namni—in the planet known as Goloka Vrindavana; nija-dhamni—the personal abode
of the Supreme Personality of Godhead; tale—in the part underneath; ca—also; tasya—of
that; devi—of the goddess Durga; mahesha—of Lord Shiva; hari—of Narayana; dhamasu—
in the planets; teshu teshu—in each of them; te te—those respective; prabhava-nicayah—
opulences; vihitah—established; ca—also; yena—by whom; govindam—Govinda; adipurusham—the original person; tam—Him; aham—I; bhajami—worship.
TRANSLATION
Lowest of all is located Devi-dhama [mundane world], next above it is Mahesha-dhama
[abode of Mahesha]; above Mahesha-dhama is placed Hari-dhama [abode of Hari] and
above them all is located Krishna’s own realm named Goloka. I adore the primeval Lord
Govinda, who has allotted their respective authorities to the rulers of those graded realms.
PURPORT
The realm of Goloka stands highest above all others. Brahma looking up to the higher
position of Goloka is speaking of the other realms from the point of view of his own realm:
the first in order is this mundane world called Devi-dhama consisting of the fourteen worlds,
viz., Satyaloka, etc.; next above Devi-dhama is located Shiva-dhama one portion of which,
called Mahakala-dhama, is enveloped in darkness; interpenetrating this portion of Shivadhama there shines the Sadashivaloka, full of great light. Above the same appears Haridhama or the transcendental Vaikunthaloka. The potency of Devi-dhama, in the form of the
extension of Maya, and that of Shivaloka, consisting of time, space and matter, are the
potency of the separated particles pervaded by the penumbral reflection of the subjective
portion of the Divinity. But Hari-dhama is ever resplendent with transcendental majesty and
the great splendor of all-sweetness predominates over all other majesties in Goloka. The
Supreme Lord Govinda by his own direct and indirect power has constituted those
respective potencies of those realms.
Bs 5.46
TEXT 46
TEXT
diparcir eva hi dashantaram abhyupetya
dipayate vivrita-hetu-samana-dharma
yas tadrig eva hi ca vishnutaya vibhati
govindam adi-purusham tam aham bhajami
SYNONYMS
dipa-arcih—the flame of a lamp; eva—as; hi—certainly; dasha-antaram—another lamp;
abhyupetya—expanding; dipayate—illuminates; vivrita-hetu—with its expanded cause;
samana-dharma—equally powerful; yah—who; tadrik—similarly; eva—indeed; hi—certainly;
ca—also; vishnutaya—by His expansion as Lord Vishnu; vibhati—illuminates; govindam—
Govinda; adi-purusham—the original person; tam—Him; aham—I; bhajami—worship.
TRANSLATION
The light of one candle being communicated to other candles, although it burns separately
in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself
equally in the same mobile manner in His various manifestations.
PURPORT
The presiding Deities of Hari-dhama, viz., Hari, Narayana, Vishnu, etc., the subjective
portions of Krishna, are being described. The majestic manifestation of Krishna is Narayana,
Lord of Vaikuntha, whose subjective portion is Karanodakashayi Vishnu, the prime cause,
whose portion is Garbhodakashayi. Kshirodakashayi is again the subjective portion of
Garbhodakashayi Vishnu. The word “Vishnu” indicates all-pervading, omnipresent and
omniscient personality. In this shloka the activities of the subjective portions of the Divinity
are enunciated by the specification of the nature of Kshirodakashayi Vishnu. The personality
of Vishnu, the embodied form of the manifestive quality (sattva-guna) is quite distinct from
that of Shambhu who is adulterated with mundane qualities. Vishnu’s subjective personality
is on a level with that of Govinda. Both consist of the unadulterated substantive principle.
Vishnu in the form of the manifest causal principle is identical with Govinda as regards
quality. The manifestive quality (sattva-guna) that is found to exist in the triple mundane
quality, is an adulterated entity. being alloyed with the qualities of mundane activity and
inertia. Brahma is the dislocated portion of the Divinity. manifested in the principle of
mundane action, endowed with the functional nature of His subjective portion; and
Shambhu is the dislocated portion of the Divinity manifested in the principle of mundane
inertia possessing similarly the functional nature of His subjective portion. The reason for
their being dislocated portions is that the two principles of mundane action and inertia being
altogether wanting in the spiritual essence any entities, that are manifested in them, are
located at a great distance from the Divinity Himself or His facsimiles. Although the
mundane manifestive quality is of the adulterated kind, Vishnu, the manifestation of the
Divinity in the mundane manifestive quality. makes His appearance in the unadulterated
manifestive principle which is a constituent of the mundane manifestive quality. Hence
Vishnu is the full subjective portion and belongs to the category of the superior ishvaras. He
is the Lord of the deluding potency and not alloyed with her. Vishnu is the agent of
Govinda’s own subjective nature in the form of the prime cause. All the majestic attributes
of Govinda, aggregating sixty in number, are fully present in His majestic manifestation,
Narayana. Brahma and Shiva are entities adulterated with mundane qualities. Though
Vishnu is also divine appearance in mundane quality (guna-avatara), still He is not
adulterated. The appearance of Narayana in the form of Maha-Vishnu, the appearance of
Maha-Vishnu in the form of Garbhodakashayi and the appearance of Vishnu in the form of
Kshirodakashayi, are examples of the ubiquitous function of the Divinity. Vishnu is Godhead
Himself, and the two other guna-avataras and all the other gods are entities possessing
authority in subordination to Him. From the subjective majestic manifestation of the
supreme self-luminous Govinda emanate Karanodakashayi, Garbhodakashayi,
Kshirodakashayi and all other derivative subjective divine descents (avataras) such as
Rama, etc., analogous to communicated light appearing in different candles, shining by the
operation of the spiritual potency of Govinda.
Bs 5.48
TEXT 48
TEXT
yasyaika-nishvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
vishnur mahan sa iha yasya kala-vishesho
govindam adi-purusham tam aham bhajami
SYNONYMS
yasya—whose; eka—one; nishvasita—of breath; kalam—time; atha—thus; avalambya—
taking shelter of; jivanti—live; loma-vila-jah—grown from the hair holes; jagat-andanathah—the masters of the universes (the Brahmas); vishnuh mahan—the Supreme Lord
Maha-Vishnu; sah—that; iha—here; yasya—whose; kala-visheshah—particular plenary
portion or expansion; govindam—Govinda; adi-purusham—the original person; tam—Him;
aham—I; bhajami—worship.
TRANSLATION
Brahma and other lords of the mundane worlds, appearing from the pores of hair of MahaVishnu, remain alive as long as the duration of one exhalation of the latter [Maha-Vishnu]. I
adore the primeval Lord Govinda of whose subjective personality Maha-Vishnu is the portion
of portion.
PURPORT
The supreme majesty of the subjective nature of Vishnu is shown here.
Scriptures By Acharyas and Devotees >> Jiva Goswami >> Brahma Samhita Commentary >>
Shrila Jiva Goswami’s
Brahma-samhita Commentary
Text 1
ishvarah paramah krishnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
ishvarah--the controller;; paramah--supreme;; krishnah--Lord Krishna;; sat--comprising
eternal existence;; cit--absolute knowledge;; ananda--and absolute bliss;; vigrahah--whose
form;; anadih--without beginning;; adih--the origin;; govindah--Lord Govinda;; sarvakarana-karanam--the cause of all causes.
Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful
spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all
causes.**
Commentary by Shrila Jiva Gosvami
Mangalacarana
shri-krishna-rupa-mahima
mama citte mahiyatam
yasya prasadad vyak-kartum
icchami brahma-samhitam
Within my heart I worship the splendor of Lord Krishna's transcendental form. I desire that
by Lord Krishna's mercy I will be able to explain the verses of Brahma-samhita.
duryojanapi yuktartha
su-vicarad rishi-smritih
vicare tu mamatra syad
rishinam sa rishir gatih
Although the Brahma-samhita is a very difficult book, the commentaries of the sages have
made it easy to understand. My words follow their explanations.
yadyapy adhyaya-shata-yuk
samhita sa tathapy asau
adhyayah sutra-rupatvat
tasyah sarvangatam gatah
Although the Brahma-samhita contains one hundred chapters, because this chapter briefly
describes Lord Krishna's transcendental form, it is the best.
shrimad-bhagavatadyeshu
drishtam yan mrishta-buddhibhih
tad evatra paramrishtam
tato hrishtam mano mama
The same transcendental sweetness the pure-hearted devotees see in shrimad-Bhagavatam
and other Vaishnava-shastras is also present in the Brahma-samhita. For this reason my
heart is now happy.
yad yac chri-krishna-sandarbhe
vistarad vinirupitam
atra tat punar amrishya
vyakhyatum sprishyate maya
After due reflection, in this book I have lightly touched on the same topics more elaborately
explained in my Shri Krishna- sandarbha.
1. Krishna
Shrimad Bhagavatam (1.3.28) explains:
"All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead.*
Brahma-samhita begins with a similar declaration of the supremacy of Lord Krishna. In this
verse the Supreme Personality of Godhead is specifically identified as Lord Krishna. As the
name Lord Krishna is spoken first in the passage beginning "Krishnavatarotsava" and other
statements of Shrila Sukadeva Gosvami and other great souls, as the name of Krishna is
given first in the statement "krishnaya vasudevaya devaki-nandanaya" of the Sama
Upanisad, as the name of Krishna is given first in Garga Muni's revelation of the Lord's holy
names, and as the example "payasa kumbham purayati" is also given, in the same way this
verse of Brahma-samhita gives the name Krishna first because the form of Lord Krishna is
the origin of all other forms of Godhead.
That Krishna is the most important name of the Supreme Personality of Godhead is
explained in the Padma Purana, Prabhasa-khanda, where, in a conversation between Narada
and Kusadhvaja, the following words of the Supreme Personality of Godhead are repeated:
"O Arjuna, of all My holy names, Krishna is the most important."
The importance of the name Krishna is also confirmed in the Brahmanda Purana, Shri
Krishnastottara-sata-nama-stotra, where Lord Krishna says:
"The pious results derived from chanting the thousand names of Lord Vishnu three times
can be attained by only one repetition of the holy name of Krishna."*
In the first verse of Brahma-samhita the name "Govinda" is also given. This name is given
to Lord Krishna because He is the master of the spiritual surabhi cows. Because Lord
Krishna is all-powerful, the first verse of Brahma-samhita describes Him as "isvara". Lord
Krishna is also described in these words of Shrimad-Bhagavatam (10.8.13 and 15).
"Your son Krishna appears as an incarnations in every millennium. In the past He assumed
three different colours: white, red, and yellow, and now He has appeared in a blackish
colour."*
"From this son of yours there are many forms and names according to His transcendental
qualities and activities. These are known to me, but people in general do not understand
them."*
In these verses the word "asya" (of Him) refers to Lord Krishna "anuyugam means "in every
millennium", "tanuh" means "the forms of various incarnations", "grhnatah" means
"manifests", "varnas trayah" means "the colours beginning with white", and "asan" means
"manifested. In these verses Garga Muni says, "In Satya yuga and other yugas the Lord
appeared in a white form and forms of other colours, but now (idanim) He has appeared in
His original form, the form of Lord Krishna (krishnatam gatah). Because Lord Krishna is the
original, the best form of the Personality of Godhead, the name Krishna is the most
important of His names, and the other forms of Godhead (bahuni rupani) are manifested
from the original form, Krishna. That the transcendental qualities of the name Krishna make
it the most important of God's names is confirmed in the following statement of Vaishnava
literature:
********************************* (Missing)
In this way the name Krishna is described. The verse of Vaishnava literature does not
accept any other name as the most important name of God. In the Astadasaksara-mantravyakhya of both the Upasana Tantra and the Gautamiya Tantra the following similar verse
may be seen:
"The word "krs" means 'eternal transcendental existence" and 'na' means "spiritual
pleasure". When the verb "krs" is added to the affix "na", it becomes Krishna, which
indicates the eternally blissful Absolute Truth."
The word "bhu" comes from the verb "bhu", which may mean "to be" or "to attract". In the
quotation from Vaishnava literature the word is interpreted to mean "attraction" and in the
quote from Gautamiya Tantra, "bhu" is interpreted to mean "existence".
The word "bhu" may thus be interpreted to mean "existence", but in this case it may not be
interpreted to mean "movement" or "generalness". The primary meaning is "attraction". The
secondary meaning is "existence". The meanings "movement" and "generalness" cannot be
accepted here.
The word "nirvrtti" means "bliss". The phrase "tayor aikyam" means "when the two syllables
are placed together into a word". "Param brahma" means "the substance that is the
greatest of all". In the phrase "krishna ity abhidhiyate" an alternate reading replaces the
word "abhidhiyate" with "iryate" (is named).
Aside from these varied considerations, the primary meaning of the two syllables Krishna is
that "krs" means "attraction" and "na" means "transcendental bliss". The word "krs"
meaning "attracting" should be understood to mean " that which attracts", just as in the
adage "ayur ghrtam" (ghee is long life) ghee is equated with long life because eating foods
cooked in ghee makes one long-lived.
Various explanations of the word "param brahma" are given in the scriptures. For example,
the Vishnu Purana declares:
"The wise know that the word 'param brahma' means 'He who is the greatest' and 'He who
nourishes and protects all living entities'".
The Gautamiya Tantra also gives the following explanation of the word "param brahma":
"The word 'krs' means 'eternal transcendental existence' and 'na' means 'spiritual pleasure'.
These two syllables, meaning eternal existence and spiritual pleasure, are joined to become
the word 'Krishna', the name of the param brahma."
The advaitavadis (monists) think the phrase "satta-svanandayor yogat" in this verse means
"distinction such as eternal existence and transcendental bliss lose their separateness and
become one in the impersonal absolute." Because the words "sat" and "ananda" have
different meanings, and because, even if these two words are taken to be synonyms, their
repetition in a sentence is meaningless (as if we were to repeat the word "vrksa" and "taru",
which both mean "tree" within a single sentence), the conclusion of the impersonalists must
be false.
The word "sat" (eternal) is used here to mean "the Supreme Eternal, who is the source of
all other eternals". This is described in these words of the Sruti-sastra:
"O noble student, in the beginning only the eternal existed."
The verse from the Gautamiya Tantra may be explained in the following way. The first half
of the verse describes Lord Krishna, who is all-attractive and full of transcendental bliss. The
second half of the first states that because Lord Krishna is blissful and all-attractive He
delights all living entities. For this reason the scriptures declare:
"Because they find transcendental bliss in Him, the devotees have fallen in love with Shri
Krishna."
In this way the word Krishna should be understood to mean "He who is full of
transcendental bliss, and whose handsome form and transcendental qualities attract all
living entities." For this reason popular usage interprets the word "devakinandana" to mean
"He who pleases Devaki." Shri Krishna's delighting everyone may be seen in the following
statement of the Vasudeva Upanisad:
"Lord Krishna, the son of Devaki delights everyone".
"Lord Krishna is independently perfect, eternally changeless, and the origin of all
transcendental bliss."
For these reasons the popular explanation of the word Devakinandana (He who pleases
Devaki) should be accepted and not rejected in favour of the views of pedantic
grammarians. This is confirmed by the following statement of great scholars:
"When popular usage interprets a word in a way very appropriate to the object it describes,
that interpretation should be accepted. When scientific etymology interprets a word in a way
not appropriate to the object described, that meaning should not be accepted."
That Shri Krishna is the Supreme Brahman is affirmed in the words of ShrimadBhagavatam:
"The form of the Supreme Brahman is the humanlike form of Shri Krishna."
In Shrimad-Bhagavatam (10.14.32) is also said:
"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of
Vrajabhumi! There is no limit to their fortune because the Absolute Truth, the source of
transcendental bliss, the eternal Supreme Brahma, has become their friend."*
In the Vishnu Purana it is said:
"The Supreme Brahman, who has a humanlike form and who bears the name Krishna, has
descended to this world."
In the Bhagavad-gita (14.27) Lord Krishna declares:
"I am the basis of the impersonal Brahman."*
In the Gopala-tapani Upanisad it is said:
"The cowherd boy Krishna is the Supreme Brahman."
Isvara
Now let us return to the first verse of Brahma-samhita. Now that we have explained the
word "Krishna", we will proceed to the word "isvara". "Isvara" means "the supreme
controller of everyone". This is seen in the following description of the word Krishna in the
Gautamiya Tantra:
"The Supreme Personality of Godhead, the supreme controller, controls (krs) all moving and
unmoving beings. Therefore He is name 'Krishna'".
In this verse the word "kala" means "controller". It is derived from the verb "kal", which
means "to control". That Shri Krishna is the supreme controller is also confirmed by the
following words of Shrimad-Bhagavatam (3.2.21):
"Lord Shri Krishna is the Lord of all kinds of threes and is independently supreme by
achievement of all kinds of fortune. He is worshipped by the eternal maintainers of the
creation, who offer Him the paraphernalia of worship by touching their millions of helmets to
His feet."*
In Bhagavad-gita (10.42) Lord Krishna declares:
"With a single fragment of Myself I pervade and support this entire universe."*
In the Gopala-tapani Upanisad it is said:
"Shri Krishna is the worshipable and all-pervading supreme controller."
Parama
Now that the word "isvara" has been explained, we will describe the word "parama". "Para"
means "supreme" and "ma" means "mother". The "para-mas" therefore are the goddesses
of fortune who are Lord Krishna's internal potencies. They are described in these words of
Shrimad-Bhagavatam (10.59.43).
"Full of transcendental bliss, Lord Krishna enjoyed pastimes with the beautiful gopis, who
were all goddesses of fortune."
In Shrimad-Bhagavatam (10.47.60) it is also said:
"When Lord Shri Krishna was dancing with the gopis in the rasa-lila, the gopis were
embraced by the arms of the Lord. This transcendental favour was never bestowed upon the
goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a
thing even imagined by the most beautiful girls in the heavenly planets whose bodily lustre
and aroma resemble the lotus flower. And what to speak of worldly women who are very
beautiful according to material estimation."*
In Shrimad-Bhagavatam (10.33.6) it is also said:
"Although the son of Devaki, the Supreme Personality of Godhead, is also the reservoir of all
kinds of beauty, when He is among the gopis He nonetheless becomes more beautiful, for
He resembles a marakata jewel surrounded by gold and other jewels."*
In the Brahma-samhita (56) it is said:
"In Svetadvipa the Laksmis in their unalloyed spiritual essence practice the amorous service
of the Supreme Lord Krishna as their only lover."**
In the Gopala-tapani Upanisad it is said:
:Lord Krishna is worshipped by the goddess of fortune."
Adi
Shri Krishna is described as "adi" (the origin of all). This is explained in the following words
of Shrimad-Bhagavatam (10.72.15):
"Hearing that Jarasandha had not been defeated, Maharaja Yudhisthira began to think of a
plan to defeat him. At that time Lord Hari, who is the origin of all, spoke the plan that had
already been formulated by Uddhava."
"The word "hari" refers to Shri Krishna, who is the origin of all."
That Shri Krishna is the Supreme and the origin of all is declared in these words of ShrimadBhagavatam:
"I offer my respectful obeisances to Shri Krishna, the Supreme Personality of Godhead who
is the origin of all."
Anadi
Then again, Shri Krishna is not "adi" but "anadi" (He who has no origin). This is described in
Gopala-tapani Upanisad, which declares:
"Shri Krishna is the chief eternal among many eternals."
Sarva-karana-karanam
Next, the word "sarva-karana-karanam" means "the prime cause of all causes". This means
that He is the creator of the universes and the origin of the purusa-avatara. This is
described in Shrimad-Bhagavatam (10.85.31) where Devaki tells Lord Krishna:
"O Lord of the universe, O original Supreme Person, by a portion of a portion of a portion of
Yourself You create, maintain and destroy the material universes. Now I take shelter of
You."
Shridhara Svami comments on this verse in these words: "The first portion mentioned here
is the purusa-avatara. A portion of Him is the illusory potency maya. A portion of maya is
the modes of nature. By a portion of the modes of nature the universes are created,
maintained and destroyed. "tva" means 'of You' and 'gatim gata' means 'I take shelter'."
That Shri Krishna is the origin of the purusa-avatara is also described in the following prayer
of Lord Brahma (Shrimad-Bhagavatam 10.14.14):
"O Lord Krishna, Narayana refers to one whose abode is in the water born from Nara
(Garbhodakasayi Vishnu) and that Narayana is Your plenary portion."*
The word Narayana is also explained in these words:
"Manifested from Lord Garbhodakasayi Vishnu (Nara), the inert material elements are called
'nara'. Because the Supreme Personality of Godhead is the ultimate resting place (ayana) of
these material elements (nara), He is known as Narayana."
These words, then, mean "O Lord, Narayana is a portion of Your body." That Shri Krishna is
the origin of the purusa-avatara, a portion of whom creates, maintains and destroys the
universes is also confirmed in Bhagavad-gita (10.42), where Lord Krishna declares:
"With a single fragment of Myself I pervade and support this entire universe."*
By all of this the proper explanation of the word Krishna is given. By the two syllables "krs"
and "na" the blissful Supreme Personality of Godhead is described. By the word "isvara" and
other words Lord Krishna's transcendental potencies are described. He is declared to be the
Supreme, who has no rival, who is the prime cause of all causes, and who is the master of
His internal potencies. His potencies are described in these words of the Sruti-sastra:
"The Supreme Brahman is full of transcendental bliss."
In the Sruti-sastra it is also said:
"Who can find transcendental bliss if he does not find it in the Supreme Personality of
Godhead?"
In the Svetasvatara Upanisad (6.8) it is said:
"The Supreme Personality of Godhead does not possess bodily form like that of an ordinary
living entity. There is no difference between His body and His soul. He is absolute. All His
senses are transcendental. Any one of His senses can perform the action of any other
sense. Therefore, no one is greater than Him or equal to Him. His potencies are
multifarious, and thus His deeds are automatically performed as a natural sequence."*
Sac-cid-ananda-vigraha
At this point someone may raise the following objection: "If Krishna is all-attractive and
filled with supreme transcendental bliss, then must He not be formless? After all, forms do
not contain transcendental bliss."
To this objection the following reply may be given: Yes. That is true. Material forms do not
contain transcendental bliss. However, Lord Krishna's wonderful form is filled with perfect
transcendental bliss. This is described in the first verse of Brahma-samhita in the word "saccid-ananda-vigraha" (He has an eternal, blissful spiritual body). This truth is also confirmed
in the following words of Shrimad-Bhagavatam (10.14.22):
"O Krishna, Your eternal transcendental form is full of knowledge and bliss."
In the Gopala-tapani Upanisad and the Hayasirsa-pancaratra it is said:
"I offer my respectful obeisances to Lord Krishna, whose transcendental form is eternal and
full of knowledge and bliss, and who rescues His devotees from distress."
In the Brahmanda Purana, Astottara-sata-nama-stotra, it is said:
"Lord Krishna's transcendental form is eternal and full of knowledge and bliss. Lord Krishna
delights the residents of Nanda Maharaja's land of Vraja."
Sat
In these verses the word "sat" should be understood to mean "eternal and unchanging".
That Lord Krishna's form is eternal and unchanging is confirmed by the following words of
the demigods in Shrimad-Bhagavatam (10.2.26):
"O Lord Krishna, You never deviate from Your vow, which is always perfect because
whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in
the three phases of cosmic manifestation: creation, maintenance and annihilation, You are
the Supreme Truth."*
In the Shrimad-Bhagavatam (10.3.25) Devaki explains:
"After millions of years, at the time of cosmic annihilation, when everything, manifested and
unmanifested is annihilated by the force of time, the five gross elements enter into the
subtle conception, and the manifested categories enter into the unmanifested substance. At
that time, You alone remain, and You are known as Ananta Sesa-naga."*
In Shrimad-Bhagavatam (10.3.27), Devaki also declares:
"No one in this material world has become free from the four principles of birth, death, old
age and disease, even by fleeing to various planets. But now that You have appeared, My
Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your
lotus feet by Your mercy, are sleeping in full mental peace."*
In the scriptures it is also said:
"O Lord Krishna, in the beginning You alone were manifest."
Lord Brahma also declares:
"In the end only the Supreme Brahman, who is free from all dualities, remains."
In Bhagavad-gita (14.27) Lord Krishna declares:
"And I am the basis of the impersonal Brahman, which is immortal, imperishable, and
eternal, and is the constitutional position of ultimate happiness."*
In the Bhagavad-gita (15.18) Lord Krishna also declares:
"Because I am transcendental, beyond both the fallible and the infallible, and because I am
the greatest, I am celebrated both in the world and in he Vedas as that Supreme Person."*
In the Gopala-tapani Upanisad it is said:
"The Supreme Personality of Godhead is always free from the material transformations of
birth, death, old age, and disease. He is eternal and unchanging. He cannot be cut to pieces
or killed by anyone. He stays in Vrndavana. He stays among the cows. He protects the
cows. He stays among the cowherd people."
In the Gopala-tapani Upanisad it is also said:
"Death fears Lord Krishna."
In this verse the word "saurya" means "the land of Vrndavana". "Surya" means "the sungod", "sauri" means "the Yamuna river, who is the daughter of the sun-god", and "saurya"
means "the land of Vrndavana, through which the Yamuna flows."
Cit
In this first verse of Brahma-samhita the word "cit" refers to Lord Krishna's spiritual form,
which He reveals to others when He wishes." This form is described by Lord Brahma in
these words (Shrimad-Bhagavatam 10.1.4.23):
"You are the Supreme soul, Absolute Truth, and the Supreme original person. You are the
Supreme, one without a second. You are the source of the original brahmajyoti."*
This form of Krishna is also described in these word of Gopala-tapani Upanisad:
"It is Krishna who in the beginning instructed Brahma in Vedic knowledge and who
disseminated Vedic knowledge in the past. They who aspire to become liberated surrender
to Him, the Supreme Personality of Godhead who gives transcendental knowledge to His
devotees."*
In the Sruti-sastra it is said:
"With material eyes one cannot see the form of the Supreme Personality of Godhead."
In the Svetasvatara Upanisad it is said:
"By His own will the Supreme Personality of Godhead reveals Himself to whomever He
chooses."
Ananda
Next we will discuss the explanation that Lord Krishna's transcendental body is full of bliss
(ananda). Lord Krishna's form is full of bliss because His limbs are the abode of the
boundless love. That Shri Krishna is the blissful Supreme Personality of Godhead is
explained in the questions and answers of Shrimad-Bhagavatam 10.14.49-58. It is also
explained in these words of Maharaja Vasudeva (Shrimad-Bhagavatam 10.3.13):
"My Lord, You are the blissful Supreme Person, beyond material existence, and You are the
Supersoul. Your form can be perceived by transcendental knowledge, by which You can be
understood as the Supreme Personality of Godhead. I now understand Your position
perfectly."*
In the Sruti-sastra it is also said:
"The form of the supreme Personality of Godhead is full of bliss."
In this way it is proved that Lord Krishna has a perfect, eternal, blissful, spiritual body, he
does not have a material body like that of a conditioned soul. This is described in ShrimadBhagavatam (10.14.55) where Shrila Sukadeva Gosvami says:
"You should know Krishna as the original soul of all atmas (living entities). For the benefit of
the whole universe, He has, out of His causeless mercy, appeared as an ordinary human
being. He has done this with the strength of His own internal potency."*
This verse states that by Lord Krishna's mercy He manifests pastimes like those of an
ordinary human being who has a material body. The word "mayaya" in this verse may be
taken to mean "by His mercy". The Visva-prakasa dictionary declares:
"The word 'maya' may mean either 'illusion' or 'mercy'."
Govinda
Lord Krishna enjoys many different pastimes in His transcendental form. Sometimes He
accepts the role of a king in the Vrsni dynasty, and sometimes He becomes Govinda, the
protector of the surabhi cows. This is described in Shrimad-Bhagavatam (12.11.25):
"O Krishna, O friend of Arjuna, O chief among the descendants of Vrsni, You are the
destroyer of those political parties that are disturbing elements on this earth. Your prowess
never deteriorates. You are the proprietor of the transcendental abode, and Your most
sacred glories, which are sung by Vrndavana's cowherd men and women and their servants,
bestow all auspiciousness just by being heard. O Lord, please protect Your devotees."***
By His own wish the Supreme Personality of Godhead manifests His worshipable form of
Govinda and enjoys specific transcendental pastimes with specific eternal associates. The
Govinda feature of the Lord will be glorified in Brahma-samhita beginning with text 29.
Govinda is also described in Shrimad-Bhagavatam (10.27.20-23), where, in the beginning
of Govinda-abhiseka, the surabhi cow prayed:
"O Lord of the universe, You are our king, our Indra."
When the abhiseka was completed, Shrimad-Bhagavatam explains:
"Then the surabhi cows gave the Lord the name Govinda."
After narrating these pastimes, Shrila Sukadeva Gosvami prayed:
"May Lord Govinda, the king of the surabhi cows, be pleased with us."
Although Lord Krishna is the master and shelter of everyone, He is especially the master of
the surabhi cows. For this reason the name Govinda should not be taken lightly. The
importance of the cows is described in these words of the Go-sukta:
"Vedic yajnas are performed to worship the cows. The demigods rise out of respect for the
cows. The four Vedas, six Vedangas, and the pada method of recitation are all manifested
from the cows."
Lord Krishna is thus the master of the surabhi cows, who are liberated souls descended to
this world from the Goloka Vrndavana planet in the spiritual sky. Lord Brahma also worships
the Govinda feature of the Lord, as Brahma himself declares in these words of the Gopalatapani Upanisad (1.38):
"By offering prayers in the company of the Maruts and other demigods, I always please the
Supreme Personality of Godhead, Lord Govinda, whose form is eternal and full of knowledge
and bliss, and who sits beneath a kalpa-vrksa tree."
The glorious surabhi cows and other residents of Vrndavana are also glorified in these words
spoken by Brahma (Shrimad-Bhagavatam 10.14.34).
"My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any
sort of birth within this Vrndavana forest so that I may be able to be favoured by the dust of
the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just
as the humble grass in this land, that will be a glorious birth for me. But if I am not so
fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth
outside the immediate area of Vrndavana so that when the devotees go out they will walk
over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I
will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full
of Krishna consciousness. They do not know anything but Mukunda. All the Vedas are
indeed searching after the lotus feet of Krishna."*
Lord Krishna is also known as Nandanandana (the son of Maharaja Nanda). This feature of
the Lord is described in these words (Shrimad-Bhagavatam 10.14.1) of Brahma:
"My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead.
Therefore I am offering my humble obeisances and prayers just to please You. Your bodily
features are of the colour of clouds filled with water. You are glittering with silver electric
flashes emanating from Your yellow garments. Let me offer my respectful repeated
obeisances unto the son of Maharaja Nanda who is standing before me with conchshell
earrings and peacock feather on His head. His face is beautiful. He is wearing a helmet,
garlanded by forest flowers, and He stands with a morsel of food in His hand. He is
decorated with cane, flute, and a bugle made o buffalo horn. He stands before me with
small lotus feet."*
In this way Govinda and the other transcendental names of the Lord are explained. To
conclude this description of Lord Krishna as the "isvara" (controller) and "paramesvara"
(supreme controller), we will now quote the Gautamiya Tantra's explanation of the
dvadasaksara-mantra:
"In the dvadasaksara-mantra the word gopi means 'material nature' and 'jana' means 'the
original feature of the mahat-tattva'. The word 'vallabha' means 'the Supreme Personality of
Godhead, who is the shelter of both material nature and the mahat-tattva, who is full of
transcendental bliss, who is effulgent, and who, because He is the original creator of
everything and because He is all-pervading within the material creation, is known as 'isvara'
(the controller).
"Another interpretation is that the word 'gopi' means 'the material nature' and 'jana' means
'the Lord's Vishnu-tattva expansions'. The word 'vallabha' means 'dear to them both' and it
refers to Lord Krishna, the Supreme Personality of Godhead, who is the master of all causes
and effects and who is glorified in the Vedas.
"Another interpretation is that the word 'gopijana' means 'the gopis, who attained spiritual
perfection after many births.' Lord Krishna is thus their husband. In this way Lord Krishna,
who is the son of Nanda Maharaja, and who delights the three worlds, is described."
In these verse the word "prakrti" means "the potency named Maya, who creates the
material universes." The word "tattva-samuhaka" means "the original feature of the mahattattva, the Supreme Personality of Godhead, who is referred to by the words "anayor
asrayah" and "sandranandam param jyotih" is described as "vallabhah". The word "prakrtih"
(used in the second verse) means the Maha-Laksmi potency, who is manifested from the
Supreme Lord's own form, who is beyond the touch of the material energy, and who
appears in the spiritual world of Vaikuntha." "Amsa-mandalam" means "the Lord's three
primary Vishnu expansions beginning with Lord Sankarsana." The phrase "aneka-janmasiddhanam" refers to the beginningless cycle of births described by Lord Krishna in these
words of Bhagavad-gita (4.5):
"Many births both you and I have passed, O Arjuna."*
In this last interpretation the word "vallabha" should be understood to mean "Lord Krishna,
the son of Maharaja Nanda". Maharaja Nanda's fatherhood of Lord Krishna is thus
explained. Garga Muni told Maharaja Nanda (Shrimad-Bhagavatam (10.8.14):
"For many reasons, this beautiful son of yours sometimes appeared previously as the son of
Vasudeva."*
Because He appeared in Vasudeva's heart, Lord Krishna is also the son of Maharaja
Vasudeva. This is described in the following words (Shrimad-Bhagavatam 10.2.16):
"The Supreme Personality of Godhead entered the mind of Vasudeva in full opulence."*
Lord Krishna is also the son of Vraja's king because at the same moment when He appeared
before Vasudeva, Lord Krishna also appeared before Nanda Maharaja. This fact is described
in many scriptures. Therefore the parental love Nanda Maharaja bears for Lord Krishna is
very appropriate. Lord Krishna was born as the son of Vasudeva and the son of Nanda at
the same moment just as Lord Varaha simultaneously was manifested on Varahaloka and as
the son of Brahma. Maharaja Nanda's love for Krishna was pure and unmixed, but Maharaja
Vasudeva's love was mixed with knowledge of his son's divinity and transcendental
opulence. Therefore the explanation in Shrimad-Bhagavatam 10.8.14 is appropriate. In this
way Lord Krishna is seen in the twelve syllable mantra.
2 (The spiritual place of transcendental pastimes of Krishna is portrayed in the second
verse). The superexcellent station of Krishna, 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 Krishna.**
Commentary by Shrila Jiva Gosvami
Next the author describes the eternal abode of Shri Krishna. He describes it as a thousandpetal lotus flower in this verse, and later, in text 56, he will describe it as a lotus flower
made of cintamani jewels.
In this second verse the word "mahat" means "superexcellent" and "padam" means
"station". "Mahat" may also be taken to mean "the Supreme Personality of Godhead, Shri
Krishna", and "padam" may mean "His abode of Maha-Vaikuntha". In this way the meanings
may be interpreted in various ways.
In popular usage the word "gokula" is taken to mean "a place of gopas". Because this
interpretation is very appropriate (rudhir yogam apaharati) it should be accepted. It is this
interpretation of the word "gokula" that is accepted when the Tenth Canto of ShrimadBhagavatam explains:
bhagavan gokulesvarah
"The Supreme Personality of Godhead is the king of Gokula."
In the latter part of Brahma-samhita also, Gokula will be described as a transcendental
realm where Shri Krishna resides with Nanda, Yasoda, and the other cowherd people. In this
verse the word "ananta" means "Lord Baladeva", "amsena" means "with a portion of His
bodily effulgence", and "sambhavam" means "is eternally manifested". This is also described
in the Tantras. In this way it is understood that the abode of Shri Krishna is manifested
from a portion of the potency of Lord Baladeva, who is known as Ananta.
3 The whorl of that transcendental lotus is the realm wherein dwells Krishna. It is a
hexagonal figure, the abode of the indwelling predominated and predominating aspect of
the Absolute. Like a diamond the central supporting figure of self-luminous Krishna stands
as the transcendental source of all potencies. The holy name is manifested in a hexagonal
figure with sixfold divisions.**
Commentary by Shrila Jiva Gosvami
In these two verse the author describes the primary place of the great eighteen-syllable
mantra, which is worshipped by all other mantras. The yantra pattern described here is
worthy of the most respectful worship. The pattern is described as a hexagon eclipsing the
bija-syllable (klim) inscribed in a diamond (vajra-kilakam). The word "ca" indicates the four
(catur) other words of the mantra also written in diamond around the bija-syllable. In this
way the six words of the mantra are inscribed on the six parts of the hexagon.
The word "prakrti" indicates the place where the mantra is written. Because Shri Krishna is
its creator, that prakrti is also Shri Krishna Himself. The word "purusa" indicates Shri
Krishna in His aspect as the supreme controller. Both "prakrti" and "purusa" are this
situated within the hexagon. Shri Krishna may be considered in four ways: 1. as the origin
of the mantra; 2. as the syllables of the mantra; 3. as the supreme controller; and 4. as the
ultimate object of worship. Shri Krishna's nature as the origin of the mantra and the
supreme controller have already been described here. Shri Krishna position as the supreme
controller was described in the first verse of this Brahma-samhita in the words "isvarah
paramah krishnah". Lord Krishna's identity as the syllables of the mantra will be described
later in the Brahma-samhita in the words "kamah krishnaya". Shri Krishna's identity with
the sacred mantra is also explained in the following words of the Hayasirsa-pancaratra:
"The wise know there is no difference between the Supreme Personality of Godhead and the
mantras that contain His holy name. There is no difference between the Supreme Person
and His holy name."
This is confirmed by the following words of Gopala-tapani Upanisad (1.16):
"Although originally one, air becomes the five life-airs in the bodies of all living entities. In
the same way Lord Krishna becomes this five-word mantra."
Sometimes Goddess Durga is also described as the supreme controller. This is also correct
because there is no difference between the potencies and Lord Krishna, the master of all
potencies. This is confirmed by the following words of the Gautamiya Tantra:
"Krishna is Durga. Durga is Krishna. One who sees that they are different will not become
liberated from the cycle of repeated birth and death."
Durga is the personal potency of Lord Krishna, and therefore she is Lord Krishna Himself.
For this reason Durga should not be considered manifested from a portion of the Lord's
illusory potency Maya. This fact is confirmed by the following statement of the Nirukti:
"Even if one continually worships her, Durga is still difficult to understand."
Durga is also described in Narada-pancaratra, in the following conversation of Sruti and
Vidya:
"Durga is the supreme goddess. She is an incarnation of the Supreme Personality of
Godhead. She is the transcendental potency of the Lord. She is manifested from the form of
Lord Maha-Vishnu.
"Simply by understanding her one immediately attains the Supreme Personality of Godhead.
It is not otherwise.
"She is identical with Gokula's queen Shri Radha, who possesses a great treasure of love for
Krishna. By her grace the Supreme Personality of Godhead, the master of all living entities,
is easily understood.
"She is the potency of personified devotional service. She worships Her beloved Supreme
Lord. Because She is understood only with great difficulty, the saintly devotees call her
"durga" (difficult to understand). She is the personal potency of the Supreme Personality of
Godhead and she is always filled with the nectar of love for Him.
"From her is manifested the maha-maya potency, the controller of all conditioned souls,
who covers them with illusion. By this maha-maya potency the residents of the entire world
are bewildered into thinking themselves identical with their external material bodies."
In the Sammohana Tantra, Durga herself declares:
"I am Durga. I possess all virtues. I am not different from Shri Radha, the eternal, supreme
goddess of fortune."
In this way the word "durga" is explained. In this verse of Brahma-samhita the words
"premananda" and "mahananda" refer to the fullest development of transcendental bliss.
"Jyoti-rupena" means "self-manifested", and "manuna" means "by the mantra". The mantra
is accompanied by the bija-syllable (kama-bijena sangatam). The kama-bija syllable in this
mantra elaborately described in another passage where the independence of the Supreme
Personality of Godhead is explained.
4 The whorl of that eternal realm Gokula is the hexagonal abode of Krishna. Its petals are
the abodes of gopis who are part and parcel of Krishna to whom they are most lovingly
devoted and are similar in essence. The petals shine beautifully like so many walls. The
extended leaves of that lotus are the gardenlike dhama, i.e. spiritual abode of Shri Radhika,
the most beloved of Krishna.**
Commentary by Shrila Jiva Gosvami
The surrounding features of that abode are described in this half-verse. The word "kinjalka"
here means "the outer petals" and "tad-amsanam" means "His parts and parcels, who are
naturally full of love for Him". All this describes the realm named Gokula (Gokulakhya)
which is also described in these words of Shrila Sukadeva Gosvami (Shrimad-Bhagavatam
10.36.15):
"In this way Lord Krishna killed the bull demon Arista. Then, accompanied by Balarama and
glorified by His relatives, Lord Krishna, who is a festival of bliss for the gopis' eyes, entered
the village of Gokula."
The words "patrani shriyam" mean "the leaves of that lotus are the garden abodes of Shri
Radha and the other gopi lovers of Lord Krishna." Because the gopis are specifically
described in the mantra written in this abode, it should be understood that the word
"shriyam" here refers to the gopis. Among the gopis Shri Radha is the leader. This is
described in the following words of Shri Gautamiya Tantra:
"The transcendental goddess Shrimati Radharani is the direct counterpart of Lord Shri
Krishna. She is the central figure for all the goddesses of fortune. She possesses all the
attraction to attract the all-attractive Personality of Godhead. She is the primeval internal
potency of the Lord."*
Shri Radha is also described in these words of the Matsya Purana:
"Shri Radha is the goddess who rules Vrndavana forest."
In the Rk-parisista it is said:
"Lord Krishna always stays with Shri Radha. Shri Radha always stays with Lord Krishna."
The word "gostha" here means "the place where many large extended leaves and petals
meet". Because it is like a great unbroken lotus flower, and also because it is the abode
(stha) of the surabhi cows (go), the land of Gokula is also known as Gostha.
The abode of Gokula is also described in these words of the scriptures:
"Lord Krishna's abode is a thousand-petal lotus flower. Many goddesses of fortune reside on
that flower's leaves, and the gopas reside in the petals in the middle of that lotus. I worship
Lord Krishna, the Supreme Personality of Godhead, the master of all transcendental
potencies, who also resides in that lotus flower."
In this verse the reading "gosankhaih" is correct. An alternate reading "gosankhya" has the
same meaning. They both mean :with the gopas". This is confirmed by the following words
of Amara-kosa:
"Gopala. gosankhya, godugdha, abhira, and ballava are synonyms for the word gopa."
The word "kavataih: (within the gates) here means "in the midst of the lotus petals". The
phrase "the Supreme Personality of Godhead, the master of all transcendental potencies"
here refers to Shri Krishna.
5 (The surrounding external plane of Gokula is described in this verse). There is a
mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula.
Svetadvipa is divided into four parts on all sides. The abode of Vasudeva, Sankarsana,
Pradyumna and Aniruddha are separately located in each of these four parts. These four
divided abodes are enveloped by the fourfold human requirements such as piety, wealth,
passion and liberation, as also by the four Vedas, viz., Rg, Sama, Yajur, and Atharva, which
deal with the mantra and which are the bases of achievements of the fourfold mundane
requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir.
The eight directions are decorated with the eight jewels of Mahapadma, Padma, Sankha,
Makara, Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors (dik-palas) of the
ten directions in the form of mantra. The associates of the hues of blue, yellow, red and
white and the extraordinary potencies bearing the names of Vimala, etc., shine on all
sides.**
Commentary by Shrila Jiva Gosvami
In the four verses that comprise text 5, the author describes the surrounding external plane
of Gokula. The word "chaturasram" here refers to the quadrangular place named Svetadvipa
surrounding the outskirts of Gokula. This Svetadvipa is another name for Gokula. Although
this Svetadvipa is within the boundary of Gokula, because it is a specific part of Gokula it is
given a separate name. This quadrangular place should therefore be known to be the place
named Vrndavana. Vrndavana is described in the Svayambhuvagama-sastra, in the passage
beginning "dhyayet tatra visuddhatma idam sarvam kramena vai", in these words:
"Vrndavana is filled with beautiful flowers, trees and birds. In this way one should meditate
on Vrndavana."
Vrndavana is also described in the Vamana Purana, where the Personified Vedas offer the
following prayers to the Supreme Personality of Godhead:
"In ancient times the great sages saw Your blissful transcendental form. O Lord, if You wish
to grant us a benediction, then please reveal to us that same transcendental form.
"Hearing these words, the Supreme Personality of Godhead revealed to them the land of
Gokula, which is beyond the touch of material energy. Within that Gokula-dhama he
revealed the eternal, blissful, transcendental kalpavrksa-tree forest named Vrndavana."
The words "chaturasram catur-murteh" refer to the quadruple expansions of Vasudeva,
Sankarsana, Pradyumna, and Aniruddha. "Catur-dhama catus-krtam" refers to the four
abodes placed in four directions to accommodate the Lord's different pastimes. "Hetubhih"
refers to the four purusarthas (piety, wealth, passion and liberation). "Manu-rupaih" refers
to the mantras of the Sama, Rg, Yajur and Atharva Vedas chanted by Indra and his
followers. "Saktibhih" refers to Vimala-devi and other potencies of the Lord. The planet of
the Supreme Personality of Godhead is also described in these words of ShrimadBhagavatam (10.28.10-17):
"Nanda Maharaja had been astonished to see for the first time the great opulence of
Varuna, the ruler of the ocean planet, and also to see how Varuna and his servants had
offered such humble respect to Krishna. Nanda described all this to his fellow cowherd
men.***
"Hearing about Krishna's pastimes with Varuna, the cowherd men considered that Krishna
must be the Supreme Lord, and their minds, O king, were filled with eagerness. They
thought, 'Will the Supreme Lord bestow upon us His transcendental abode?'***
"Because He sees everything, Lord Krishna, the Supreme Personality of Godhead,
automatically understood what the cowherd men were conjecturing. Wanting to show His
compassion to them by fulfilling their desires, the Lord thought as follows.***
"Lord Krishna thought: Certainly people in this world are wandering among higher and lower
destinations, which they achieve through activities performed according to their desires and
without full knowledge. Thus people do no know their real destination.***
"Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead
Hari revealed to the cowherd men His abode, which is beyond material darkness.***
"Lord Krishna revealed the indestructible spiritual effulgence, which is unlimited, conscious,
and eternal. Sages see that spiritual effulgence in trance, when their consciousness is free
of the modes of material nature.***
"The cowherd men were brought by Lord Krishna to the Brahma-hrada, made to submerge
in the water, and then lifted up. From the same vantage point that Akrura saw the spiritual
world, the cowherd men saw the planet of the Absolute Truth.***
"Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw
that transcendental abode. They were especially amazed to see Krishna Himself there,
surrounded by the Personified Vedas, who were offering Him prayers.***
In these verses the word "atindriyam" means "never seen before", "sva-gatim" means "own
abode", "suksman" means "difficult to understand", and "upadhasyat" means "the people of
Vraja desired that Lord Krishna would take them to His own spiritual abode". Understanding
their desire, the Lord then mercifully (krpaya) considered (acintayat) how their desire might
be fulfilled (sankalpa-siddhaye). The word "janah" here means "O, My friends and relatives,
the residents of Vraja". In Shrimad-Bhagavatam (3.29.13) the Supreme Personality of
Godhead declares:
"A pure devotee does not accept any kind of liberation, salokya, sarsti, samipya, sarupya, or
ekatva, even though they are offered by the Supreme Personality of Godhead."*
In either the spiritual or material worlds no devotees are said to be greater devotees than
the people of Vraja. That the people of Vraja are the dear friends and relatives are
described in these words of Lord Krishna:
"The people of Vraja are My friends. They have taken shelter of Me and they consider Me
their Lord and master. I will now protect them with My mystic power. I vow that I will
rescue them."
The word "etasmin loke" means "in this material world", and "uccavaca" means "engaged in
ignorant materialistic activities, the conditioned souls rotate in various species of life,
becoming sometimes a demigod and sometimes an animal", and "svam gatim brahman"
means "Overcome by ignorance, they do not understand the existence of the spiritual
world". This means, "because they have no knowledge of My transcendental pastimes in this
world, they remain in ignorance". Knowledge of Lord's Krishna's pastimes in this world frees
one from the bonds of material ignorance. That is described in these words of ShrimadBhagavatam (10.11.58):
"In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about the
pastimes of Krishna and Balarama with great transcendental pleasure, and they could not
even perceive material tribulations."*
From this statement of the Tenth Canto of Shrimad-Bhagavatam we may understand that
the Lord's pastimes in this world are completely unlike the ignorant materialistic activities of
the conditioned souls. The words "svam loka" mean "the Goloka planet that the Lord
revealed to the gopas. Because of the manifestation of the Lord's personal transcendental
potency, the Goloka planet is "tamasah param" (above the darkness of the material world).
In the verse beginning with the word "satyam", the author explains that the Goloka planet
is eternal and full of knowledge and bliss. Here someone may protest: "Why do you insist
that these words describe Shri Vrndavana? They may describe many other places in the
spiritual world as well." To answer this question the author speaks the next verse, where he
specifically describes the geography of Vrndavana. In that verse he says, "Lord Krishna took
them to Brahma-hrada (also known as Akrura-tirtha). They entered (magna) the water and
then rose (uddhrta) again out of the water, and then they saw their own abode in the
spiritual world (brahmano lokam). In other words, the spiritual planet they saw was Goloka.
That the word "brahmaloka" may be used to mean "the spiritual world" is confirmed by
these words of Shrimad-Bhagavatam (2.5.39):
"Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual
planets (brahmaloka), however, are eternal."*
Someone may ask, "What is Brahma-hrada?" The author answers this question with the
words "yatrakruro 'dhyagat pura" (where Akrura was later shown the spiritual world). The
author mentions this point to establish the glory of this sacred place.
The word "svam gatim" means "their abode", or in other words "the planet of the gopas",
the intention being clearly possessive (sasthi-vibhakti). For this reason it should be
understood that the planet described here is Goloka. The use of the word "Krishna" in the
last verse also affirms that the spiritual planet described here is Goloka and not any other
planet in the Vaikuntha planetary system. The Goloka planet is also described in the Harivamsa, where the demigod Indra says:
"Above the moon and above Svargaloka is the spiritual world of Vaikuntha, which is served
by the sages and brahmanas, and which is the abode of effulgent liberated souls.
"Above Vaikuntha is Goloka, the planet of surabhi cows. It is splendid and all-pervading.
Lord Krishna stays there. The great liberated souls stay there.
"We do not know of any realm higher than this. We asked grandfather Brahma and he also
did not know.
"They who control their senses and perform pious deeds go to Svargaloka. They who
perform spiritual austerities go to the spiritual world of Vaikuntha.
"Goloka, the realm of surabhi cows, is very difficult to attain. O hero, you are always active
in service to Lord Krishna, therefore you are qualified to enter Goloka."
In these verse the author explains that Goloka is above all other planets. The phrase
"svargad urdhvam" means that Goloka is above the three material planetary systems.
"Soma-gatih" means that Goloka is above the moon". "Jyotisam" means that it is above
Dhruvaloka. "Sadhyas tam palayanti" means that it is not the residence of the demigods in
the upper material planets. It is above that residence. Goloka is the transcendental abode of
surabhi cows.
Here someone may protest: "You say this planet is all-pervading (sa hi sarva-gatah). It is
not possible for a planet of surabhi cows to be all-pervading".
To this objection I reply: The influence of the inconceivable internal potency of the Supreme
Lord make it possible for Goloka to be all-pervading. This all-pervasiveness is not possible
for other, for ordinary places. Because Goloka is above all other planets, Indra became
struck with wonder to see it. His wonder is expressed by the word "api" in the phrase
"tatrapi tava gatih", and it is also expressed in the phrase "yam no vidmo vayam sarve". In
this way it is proved that Goloka is not a material planet that is a residence for ordinary
cows. Goloka is also described in the Moksa-dharma, Narayaniyopakhyana, where the
Supreme Personality of Godhead says:
"Appearing in many different forms, O son of Kunti, I wander on this earth, on Brahmaloka,
and on the eternal planet of Goloka."
The word "svargaloka" used in these verses of Hari-vamsa is explained in these words of
Shrimad-Bhagavatam (2.5.42):
"Others may divide the whole planetary system into three divisions, namely the lower
planetary systems on the legs (up to the earth), the middle planetary systems on the navel,
and the upper planetary systems (svarloka) from the chest to the head of the Supreme
Personality."*
In this verse the word "svarloka" means "the five planets beginning with Svarloka and
reaching up to Satyaloka". "Urdhvam" means "above that". "Brahmaloka" may mean the
great (brahma) planet because it is eternal and full of knowledge and bliss, or it may mean
"the planet of the Supreme Brahman, the Supreme Personality of Godhead". This
interpretation of the word "brahmaloka" is confirmed by the following statement of
Shrimad-Bhagavatam (2.5.39):
"Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual
planets (brahmaloka), however, are eternal."*
Shridhara Svami comments on this verse in the following words:
"Brahmaloka here means Vaikunthaloka. "Sanatana" means "eternal", or "not within the
realm of the created material world"."
This definition of "brahmaloka" is also confirmed by the following words of the Sruti-sastra:
"The spiritual world (brahmaloka) is the residence of the Supreme Personality of Godhead."
The phrase "brahmarsi-gana-sevitah" means that the Goloka planet is worshipped by the
brahmanas, Personified Vedas, the sages headed by Narada, and the ganas headed by
Garuda and Visvaksena. The eternal residents of that Brahmaloka are described in the
words "tatra soma-gatih" (Lord Siva resides there with His wife Uma)."
Lord Siva himself describes the Goloka planet in these words of the Rudra-gita in ShrimadBhagavatam (4.24.29):
"A person who executes his occupational duty properly for one hundred births becomes
qualified to occupy the post of Brahma, and if he becomes more qualified, he can approach
Lord Siva. A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed
devotional service is immediately promoted to the spiritual planets. Lord Siva and other
demigods attain these planets after the destruction of this material world."*
The word "soma" is a sasthi-tatpurusa-samasa as described by Panini in the sutras
beginning "supam su-luk". The word "jyotih" refers to the Brahman effulgence of the
liberated impersonalists. Not all transcendentalists are impersonalists, however. The
devotees, who reject the liberation attained by "mahatmanam". The devotees are described
in these words of Shrimad-Bhagavatam (6.14.5):
"O sage, among many millions who are liberated and perfect in knowledge of liberation, one
may be a devotee of Lord Narayana, or Krishna. Such devotees, who are fully peaceful, are
extremely rare."*
In the Bhagavad-gita (6.47) Lord Krishna declares:
"And of all yogis, the one with great faith who always abides in Me, thinks of Me within
Himself and renders transcendental loving service to Me, he is most intimately united with
Me in yoga and is the highest of all. that is My opinion."*
In this way the greatness of the devotees is proved. The word "tasya" means "of
Brahmaloka" and the words "upari gavam lokah" refer to Goloka. The word "sadhyah" refers
to the class of material demigods who protect the various directions leading to Goloka. They
are described in these words of the Sruti-sastra:
"The Sadhya demigods guard the approach to the spiritual sky."
In the Padma Purana, Uttara-khanda's description of Maha-Vaikuntha it is said:
"The splendid and eternal sadhyas and visvadevas guard the approach to the spiritual sky."
In order to attain perfection in devotional service the sadhyas carefully protect the gopas,
gopis, and other residents of Goloka, who are all glorified in the following prayer of Brahma
(Shrimad-Bhagavatam 10.1.4.34):
"My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any
sort of birth within this Vrndavana forest so that I may be able to be favoured by the dust of
the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just
as the humble grass in this land, that will be a glorious birth for me. But if I am not so
fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth
outside the immediate area of Vrndavana so that when the devotees for out they will walk
over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I
will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full
of Krishna consciousness. They do not know anything but Mukunda. All the Vedas are
indeed searching after the lotus feet of Krishna."*
The all-pervasiveness of Goloka is described in the phrase "sa hi sarva-gatah", where "hi"
means "certainly" "sah" refers to Goloka, and "sarva-gatah" means "present everywhere in
both material and spiritual worlds, in the same way that Lord Narayana is also present
there". As the Second Canto of Shrimad-Bhagavatam describes Brahma's vision of
Vaikunthaloka, so this passage describes the spiritual realm inhabited by the Vrajavasis.
The word "mahan" refers to the transcendental form of the Supreme Personality of
Godhead. This is described in the following words of the Sruti-sastra:
"The transcendental form of the Supreme Personality of Godhead is great (mahan)".
The word "mahakasam" refers to the spiritual sky known as Paravyoma. This is described in
the following words of the Nyaya-siddhi:
"The spiritual sky is manifested from the transcendental form of the Supreme Personality of
Godhead."
The word "tad-gatah" means "manifesting a spiritual form and entering the spiritual world of
Vaikuntha as Ajamila did." "Upary upari" means "above everything else", "tatra" means "in
Shri Goloka", and "tava gatih" means "where the Supreme Personality of Godhead, in His
form as Govinda enjoys transcendental pastimes". This is not an ordinary place, but is
"tapomayi", or "full of transcendental opulence". This interpretation of the word "tapomayi"
is confirmed by these words of the Sahasra-nama-bhasya:
"'Tapah' here means 'transcendental opulence'".
In the Sruti-sastra it is said:
"The spiritual sky is full of transcendental opulence'."
Because Goloka cannot be understood by the philosophical speculations of Brahma and
other philosophers, the words "yam na vidmo vayam sarve" (we cannot understand Goloka)
were spoken. Now we will explain the origin of the word "goloka". This is given in the verse
beginning with the word "gatih". In this passage the word "brahme" means "in the realm of
Brahmaloka", "tapasi" means "fixing the mind on Shri Krishna", and "yuktanam" means "of
the pure devotees". This explanation of the word "tapah" is confirmed by the following
words of the Sruti-sastra:
"Tapah means awareness of the Supreme Personality of Godhead."
"Brahmaloka" here means "Vaikunthaloka" and "para" means "beyond the influence of
material energy". "Gavam" means "of the cows who reside in Vraja". These cows are
described in the following words of the Tenth Canto of Shrimad-Bhagavatam:
"He protected the cows from the heat of the day."
The exalted status of these cows and the other residents of Goloka is only attained by
persons who have pure love for Lord Krishna. It cannot be attained by performing severe
austerities or by any method, and for this reason the word "duraroha" (Goloka is very
difficult to attain) is spoken. Here the word "dhrtah" means "protected". By lifting
Govardhana Hill and by performing many other pastimes, Lord Krishna protected Goloka.
Goloka is also described in these words of the Rg Veda:
"O Krishna and Balarama, we aspire to attain that place where You enjoy transcendental
pastimes, and where there are beautiful surabhi cows with large horns. The Vedas describe
that place as the transcendental abode of the Supreme Personality of Godhead, who fulfils
all desires."
In this verse the word "tah" means "these", "vam" means "of You both", or in other words
"of Krishna and Balarama", "vastuni" means "places of pastimes", "gomadhyai" means "to
attain", and "usmasi" means "we desire". The question may be asked: "How may the
pastime places be more elaborately described?" The answer is given in the phrase beginning
with the word "yatra". "Yatra" means "in which places", and "bhuri-srngyah" means "cows
with large horns". The word "bhuri" is explained in the passage from the Upanisads:
"The word 'bhuri' here means 'great' not 'numerous'. The dictionary explains: The word
bhuri means either numerous or great."
"Ayasah" here means "beautiful". This is confirmed by the Amara-kosa, which gives the
following definition:
"The word 'ayah' here means beautiful'".
The word "ayasah" here uses the affix 'asah" as in the word "devasah". "Vrsnah" means
"fulfilling all desires", "atra" means "in this place celebrated in the Vedas as Goloka',
"urugayasya" means "of the Supreme Personality of Godhead", "bhuri' means "manifested
in many ways", and "aha" means "the Vedas declares". An example of this Vedic description
is found in the following words of the Madhyandina Yajur Veda:
"We aspire to go to the transcendental abode of Lord Vishnu, which is filled with many
wonders."
In these words, and in many other passages of the Vedas, the realm of Goloka is described.
6 The Lord of Gokula is the transcendental Supreme Godhead, the own Self of eternal
ecstasies. He is the superior of all superiors and is busily engaged in the enjoyments of the
transcendental realm and has no association with His mundane potency.**
Commentary by Shrila Jiva Gosvami
Now we will explain the words of this verse. Just as the non-difference of the virat-purusa
(universal form) and the antaryami (the all-pervading Supersoul) was explained in the
Purusa-sukta and other passages of the scriptures, in the same way the author of the
Brahma-samhita speaks this verse to establish the identity of Goloka and its superintending
Deity.
In this verse the word "devah" means Shri Govinda, the presiding Deity of Goloka". The
word "sad-anandadah" (eternal and full of bliss) describes His transcendental form. This is
described in the following words of Sruti-sastra:
"The form of the Supreme Personality of Godhead is full of transcendental knowledge and
bliss."
The word "atmaramasya" "of He who does not need anyone else to obtain happiness",
"prakrtya" means "with the material potency maya", and "na samaagamah" means "has no
association". This is described in the following words of Shrimad-Bhagavatam (2.9.10):
"In that personal abode of the Lord, the material modes of passion and ignorance do not
prevail, nor is there any of their influence in goodness. There is no predominance of time, so
what to speak of the illusory external energy. It cannot enter that region."*
7 Krishna never consorts with His illusory energy. Still her connection is not entirely cut off
from the Absolute Truth. When He intends to create the material world the amorous
pastime, in which He engages by consorting with His own spiritual (cit) potency Rama by
casting His glance at the deluding energy in the shape of sending His time energy, is an
auxiliary activity.**
Commentary by Shrila Jiva Gosvami
In this verse the author explains that the purusa-avatara, who appears in the material world
and is a partial expansion of Lord Krishna, does not manifest the same features as Lord
Krishna. This is true because when the material world becomes unmanifested, then the
purusa-avatara declines to manifest His transcendental form. All this is described in the
verse beginning with the word "yasyamsamsamsa-bhagena".
Here someone may object: "Is it not true that because He is in contact with the material
energy, as are the conditioned souls, the purusa-avatara should not be considered to be an
expansion of the Supreme Personality of Godhead." To answer this objection the author has
spoken the second half of this verse. The word "atmana" here means "by the Supreme
Personality of Godhead who is present in the material world", "ramaya" means "with His
personal potency", and "reme" means "enjoys pastimes". The external potency maya
assumes a different function, for she serves the Lord in a different capacity. The Lord's
internal potency Rama is described by Lord Brahma in the following words (ShrimadBhagavatam 3.9.23):
"The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered
souls. His activities are always enacted through His internal potency, Rama, or the goddess
of fortune."*
Arjuna prays to the Supreme Personality of Godhead (Shrimad-Bhagavatam 1.7.23):
"You are the original Personality of Godhead who expands Himself all over the creations and
is transcendental to material energy. You have cast away the effects of the material energy
by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental
knowledge."*
Here someone may ask: "Without the Lord's first ordering the illusory potency maya, how is
it possible for the material world to be created?" The author of Brahma-samhita answers
this question in this verse. Here the word "sisrksaya" means "with a desire to create",
"tyakta" means "sent for the purpose of creation", and "kalah" means "He manifests time
for this purpose". The prabhava form of the Lord is thus described in Shrimad-Bhagavatam
(3.26.16):
“The influence of the Supreme Personality of Godhead is felt in the time factor, which
causes fear of death due to the false ego of the deluded soul who has contacted material
nature."*
In Shrimad-Bhagavatam (3.5.26) it is also said:
"The Supreme Living Being in His feature as the transcendental purusa incarnation, who is
the Lord's plenary expansion, impregnates the material nature of three modes and thus by
the influence of eternal time the living entities appear."*
8 (The secondary process of association with Maya is described). Rama-devi, the spiritual
(cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The
divine plenary portion of Krishna creates the mundane world. At creation there appears a
divine halo of the nature of His own subjective portion (svamsa). This halo is divine
Sambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the
dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the
subjective portion of divinity who functions as progenitor of the mundane world, subject to
the supreme regulatrix (niyati). The conceiving potency in regard to mundane creation
makes her appearance out of the supreme regulatrix. She is Maya the limited, non absolute
(apara) potency, the symbol of mundane feminine productivity. The intercourse of these
two brings forth the faculty of perverted cognition, the reflection of the seed of the
procreative desire of the Supreme Lord.**
Commentary by Shrila Jiva Gosvami
Here someone may ask: "Who is Rama?" To answer this question the author speaks this
half-verse, beginning with the word "niyatih". "Niyatih" means "the Supreme Lord's personal
potency who acts as a controller", and "devi" means "the effulgent goddess who appears by
her own desire". She is described in the following words of Shrimad-Bhagavatam
(12.11.20):
"The goddess of fortune, Shri, who never leaves the Lord's side, appears with Him in this
world as the representation of His internal potency."***
Shrila Shridhara Svami comments on this verse in these words:
"This potency is the constant companion of the Supreme Personality of Godhead. The
reason for this is given in the phrase "saksad atmanah", which means that because she is
personally manifested from the transcendental body of the Supreme Personality of
Godhead, she is not different from Him."
Because the word "saksat" is used here, this explanation cannot be taken to describe the
external potency Maya, who is described in the following words of Shrimad-Bhagavatam
(2.5.13):
"The illusory energy of the Lord cannot take precedence, being ashamed of her position."*
That Rama-devi is the constant companion of the Lord is described in these words of Vishnu
Purana:
"Goddess Shri is Lord Vishnu's constant companion. She is the mother of the universes. O
best of brahmanas, as Lord Vishnu is all-pervading, so also is Goddess Shri."
It is also said:
"As Lord Vishnu, the master of the universes and the supreme controller of the demigods,
incarnations in the material world, so also does His constant companion Goddess Shri."
Here someone may object: is it said somewhere that there is a cause of Siva and Durga?
The answer is that as the universal form is manifested from Lord Vishnu, so also are Siva
and Durga. That is confirmed in this verse by the word "tal-lingam". In the Vishnu Purana it
is said:
"The potency of the material world is manifested from a part of a part of a million-millionth
part of Lord Vishnu."
Thus a small part of Lord Vishnu's spiritual effulgence is manifested as the linga described
here. That linga is Sambhu. A specific manifestation of that is called Sambhu. That is the
means. This will be further described in text 45 of the Brahma-samhita. The "yoni" or
unmanifested maya receives the seed. The word "apara" indicated that the "yoni" is the
potency known as "pradhana". This is the desire (Kamah" of the partial expansion of Lord
Hari "hareh". for the purpose of creation, the Lord desires to glance. That is the meaning.
From this comes the seed of the mahat-tattva. This is explained in the following words of
the Sruti-sastra:
"The Lord desired: Let there be creation. And then there was creation."
This is also confirmed in Shrimad-Bhagavatam 3.5.26 (which was quoted at the end of the
commentary on text 7).
9 All offspring of the consort of the great lord (Mahesvara) of this mundane world are of the
nature of the embodiment of the mundane masculine and feminine generative organs.**
Commentary by Shrila Jiva Gosvami
Because He is not different from the Lord, Siva is independent. The word "linga" has the
same meaning as in the previous verse. The word "mahesvari" means "of Mahesvari".
10 The person embodying the material causal principle, viz, the great lord of this mundane
world (Mahesvara) Sambhu, in the form of the male generating organ, is joined to his
female consort the limited energy (Maya) as the efficient causal principle. The Lord of the
world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance.**
Commentary by Shrila Jiva Gosvami
The first half of this verse describes the condition where the Lord is not manifested and the
second half of the verse describes the condition where the Lord is manifested. The words
"linga-rupi", "saktiman" and "purusah" refer to Lord Siva, who is a partial expansion of the
Supreme Lord and who is the creator of the material world.
The words "tasmin" and "linge" mean "in the world of gross and subtle matter". In that
world Lord Vishnu, the origin of the amsa-avataras, became manifest. The word "jagatpatih" means "the master of all living entities, from the highest to the lowest".
11 The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of
heads, eyes, hands. He is the source of thousands of thousands of avataras in His
thousands of thousands of subjective portions. He is the creator of thousands of thousands
of individual souls.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the form of Lord Vishnu. The word "sahasramsah" means
"He from whom thousands of amsa-avataras come", and "sahasra-suh" means "He who
creates thousand of individual souls". The word "sahasra" here means "an unlimited
number". This form of Lord Vishnu is described in these words of Shrimad-Bhagavatam
(2.6.42)
:Karanarnavasayi Vishnu is the first incarnation of the Supreme Lord."*
Shrila Shridhara Svami comments on this verse:
"Here the Bhuma-purusa, the creator of the material world, is described. The 'adyo 'vatarah'
here is the pastime form of the Lord, which is also described in the passage beginning with
the words "yasya sahasra-sirsah".
12 The same Maha-Vishnu is spoken of by the name of "Narayana" in this mundane world.
From that eternal person has sprung the vast expanse of water of the spiritual Causal
Ocean. The subjective portion of Sankarsana who abides in paravyoma, the above supreme
purusa with thousands of subjective portions, reposes in the state of divine sleep (yoganidra) in the waters of the spiritual Causal Ocean.**
Commentary by Shrila Jiva Gosvami
The first half of this verse describes Lord Karanarnavasaayi Vishnu. The word "apah" means
"the Karana ocean is manifested". The word "sankarsanatmakah" here refers to Lord
Narayana. The Sankarsana here is an expansion of the Sankarsana in the Catur-vyha who
guard Goloka. That is the proper conclusion. The pastimes of this incarnation are described
in the word "yoga-nidram", which describes His meditative trance of bliss. He is also
described in these words of the scriptures:
"The word "nara" means "the water of the Karana Ocean. The living entities are considered
children born from that water. The Lord is the resting place (ayana) of that water, and
therefore He is known as Narayana."
13 The spiritual seeds of Sankarsana existing in the pores of skin of Maha-Vishnu, are born
as so many golden sperms. These sperms are covered with five great elements.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the birth of the material universes from the Lord. The
word "tat" here means "of Him". The seeds from Lord Sankarsana are placed in the womb.
As a result the material universes made of gross and subtle matter are manifested from the
pores of the skin. Then they are born as so many golden sperms. These sperms are covered
with five great material elements. In Shrimad-Bhagavatam (10.14.11), Lord Brahma prays
to Lord Krishna:
"O Lord, what is Your glory? Unlimited universes pass through the pores of Your body just
as particles of dust pass through the openings of a screened window."***
In Shrimad-Bhagavatam (3.11.40-41) it is said:
"This phenomenal world is expanded to a diameter of four billion miles, as a combination of
eight material elements transformed into sixteen further categories, within and without, as
follows.*
"The layers of elements covering the universes are each ten times thicker than the one
before, and all the universes clustered together appear like atoms in a huge combination."*
14 The same Maha-Vishnu entered into each universe as His own separate subjective
portions. The divine portion, that entered into each universe are possessed of His majestic
extension, i.e., they are the eternal universal soul Maha-Vishnu, possessing thousands of
thousands of heads.**
Commentary by Shrila Jiva Gosvami
Then, expanding to many separate forms, the Lord enters each universe. That is explained
in this verse. The words "ekamsad ekamsad" mean "with many separate subjective
portions".
15 The same Maha-Vishnu created Vishnu from His left limb, Brahma, the first progenitor of
beings, from His right limb and, from the space between His two eyebrows, Sambhu, the
divine masculine manifested halo.**
Commentary by Shrila Jiva Gosvami
What did the Lord do then? That is described in this verse. Then the form of Vishnu and the
other forms of the Lord entered the material universes. In each universe they assumed
different roles such as protector, maintainer, and controller. In this way the Lord enters
each universe.
The word "prajapatih" here refers to the incarnation of Hiranyagarbha. It does not refer to
the four-faced Brahma. That Prajapati creates the different avarana-gata demigods. Vishnu
is engaged in the work of maintaining and protecting, and Siva is engaged in the work of
destruction. The word "kurca-desat" means "from between the eyebrows". The places of
these are the coverings of water.
16 The function of Sambhu in relation to jivas is that this universe enshrining the mundane
egotistic principle has originated from Sambhu.**
Commentary by Shrila Jiva Gosvami
In this half verse the author describes another duty performed by Siva. This half verse
means, "This universe enshrining the mundane egotistic principle has originated from
Sambhu." This is because Lord Siva is the predominating deity of false-ego.
17 Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu,
Prajapati and Sambhu, entering into the mundane universe, plays the pastimes of
preservation, creation and destruction of this world. This pastime is contained in the
mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu,
prefers to consort with the goddess Yoganidra, the constituent of His own spiritual (cit)
potency full of the ecstatic trance of eternal bliss appertaining to His own divine
personality.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the Lord's pastimes when He assumes these different
forms and enters the material universes. Here with word "taih" means "with these three
Deities, beginning with Lord Vishnu, who enter each material universe", and "vesaih" means
"with forms". In this way the Lord enjoys pastimes in the material universes. That is the
meaning.
The word "bhagavati" here means "an expansion of the previously described goddess Mahayoganidra". "Shrir iva sangata" means "because she is full of the ecstatic trance of eternal
bliss all the divine goddesses are included within her". In this way she includes a partial
expansion of Goddess Shri, the goddess of fortune. That is the meaning.
18 When Vishnu lying in the ocean of milk wills to create this universe, a golden lotus
springs from His navel-pit. The golden lotus with its stem is the abode of Brahma
representing Brahmaloka or Satyaloka.**
Commentary by Shrila Jiva Gosvami
Here with word "nalam" means "endowed with a stem". The abode (loka) here is called
"hema-nalinam" (golden lotus) is used because that lotus is the birthplace and home of the
demigod Brahma. That is the meaning.
19 Before their conglomeration the primary elements in their nascent state remained
originally separate entities. Non-application of the conglomerating process is the cause of
their separate existence. Divine Maha-Vishnu, primal Godhead, through association with His
own spiritual (cit) potency, moved Maya and by the application of the conglomerating
principle created those different entities in their state of co-operation. And after that He
Himself consorted with Yoganidra by way of His eternal dalliance with His spiritual (cit)
potency.**
Commentary by Shrila Jiva Gosvami
With the purpose of awakening the countless spirit souls, Lord Karanarnavasayi Vishnu
engages in the acts of creation described in the Third Canto of Shrimad-Bhagavatam. Those
acts are also described in these two verses. Here the words "mayaya" means "with His own
potency", and the words "parasparam tattvani yojayan" mean "He engaged them without
Himself becoming active". The word "yoganidram" is used because the Lord accepted her.
20 By conglomerating all those separate entities He manifested the innumerable mundane
universes and Himself entered into the inmost recess of every extended conglomerate
(virad-vigraha). At that time those jivas who had lain dormant during the cataclysm were
awakened.**
Commentary by Shrila Jiva Gosvami
This is the third verse in this passage. The word "yojayitva" means "conglomerating them".
Then He was situated in sleep. That is the meaning. The word "guham" refers to His
universal form. The word "pratibudhyate" means "He awakened them from the sleep that
begun with the destruction of the universe."
21 The same jiva is eternal and is for eternity and without a beginning joined to the
Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the relationship between the individual spirit soul and the
Supreme Lord. The word "nitya" here means "for all time, without either beginning or end".
This means that as the sun and the sunlight have an eternal relationship, so the Supreme
Lord and the individual spirit soul also have an eternal relationship. In Shri Naradapancaratra it is said:
"The individual spirit soul is spiritual and conscious. It lives on the border between the
spiritual and material worlds. It can leave that border, enter the material world, and become
contaminated by the modes of nature. That is said to be the spirit soul."
In the Bhagavad-gita (15.7) Lord Krishna declares;
"The living entities in this conditioner world are My parts and parcels and they are eternal."*
The individual spirit soul is an impartial judge, a witness of both the original spiritual world
and the reflection that is the material world. In that sense the individual soul is called
"prakrti". This use of the word "prakrti" is seen in these words spoken by Lord Krishna in
Bhagavad-gita (7.5):
"There is a superior energy of Mine, which comprises the living entities."
The eternal relationship between the Supreme Lord and the individual spirit souls is also
seen in these words of Mundaka Upanisad (3.1.1) and Svetasvatara Upanisad (4.6):
"The Supreme Personality of Godhead and the individual spirit soul are like two friendly
birds sitting on the same tree."
22 The divine lotus which springs from the navel-pit of Vishnu is in every way related by the
spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.**
Commentary by Shrila Jiva Gosvami
Because He enters the cave that is the material universe, the Lord becomes the ruler of the
individual spirit souls there and because He is the supreme master and enjoyer, he
approaches them. That is explained in this verse. As Hiranyagarbha Brahma (the universal
form), the Supreme Lord becomes the entire universe.
23 On coming out of the lotus Brahma, being guided by the divine potency turned his mind
to the act of creation under the impulse of previous impressions. But he could see nothing
but darkness in every direction.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the activities of four-faced Brahma, the demigod. The
meaning of the one-and-a-half verses here is clear.
24 Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord's aid
thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz,
klim krishnaya govindaya gopijanavallabhaya svaha, will assuredly fulfil your heart's
desire.**
Commentary by Shrila Jiva Gosvami
Because of his previous worship of the Lord, Brahma attained the Lord's mercy. that is
explained in this verse. The meaning of the one-and-a-half verses here is clear.
25 "O Brahma, do thou practice spiritual association by means of this mantra. then all your
desires will be fulfilled.**"
Commentary by Shrila Jiva Gosvami
The Lord's order that Brahma perform austerities is also described in these words of
Shrimad-Bhagavatam (2.9.6):
"Brahmaji heard twice from nearby two syllables joined together. One of the syllables was
taken from he sixteenth and the other from the twenty-first of the sparsa alphabets, and
both joined to become the wealth of the renounced order of life."*
26 Brahma, being desirous of satisfying Govinda, practised the cultural acts for Krishna in
Goloka, Lord Svetadvipa, for a long time. His meditation ran thus, "There exists a divine
lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of
Goloka. On its whorl, there exists a great divine throne on which is seated Shri Krishna, the
form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with
the divine sound, with His lotus mouth. He is worshipped by His amorous milkmaids with
their respective subjective portions and extensions and also by His external energy (who
stays outside) embodying all mundane qualities.**
Commentary by Shrila Jiva Gosvami
Desiring to obtain the power to create the material universe, Brahma chanted this mantra,
offered prayers, and worshipped Lord Govinda, who stays in the transcendental abode of
Gokula. That is explained in these four verses. Here the word "guna-rupinya" means
"consisting of the modes of goodness, passion and ignorance" and "rupinya" means "having
a form". That the external energy also worships Lord Krishna is described in these words of
Shrimad-Bhagavatam:
"Goddess Maya is embarrassed, and worships the Supreme Lord from afar."
In Shrimad-Bhagavatam it is also said:
"Goddess Maya always presents offerings to the Lord."
The word "amsah" here means "by their associates. who surround them".
27 Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine
sound of the flute of Shri Krishna, entered into the lotus mouth of Brahma, born from
himself, through his eight-earholes. The lotus-born Brahma having received the Gayatri,
sprung from the flute-song of Shri Krishna, attained the status of the twice-born, having
been initiated by the supreme primal preceptor, Godhead Himself.**
Commentary by Shrila Jiva Gosvami
In these two verses is described the second birth of Brahma. He was second-born by
spiritual initiation, by hearing the king of mantras. The word "trayi-murtih" is used here
because Gayatri is the mother of the Vedas. This is confirmed by the description in the
second verse. Here the word "gatih" means "method", "mukhabjani pravivesa" means
"entered the four lotus mouths from the eight ears". In this way Brahma was initiated by
the original spiritual master (adi-guruna), who is Lord Krishna Himself. In this sentence
Brahma is in the nominative. He is the subject of the sentence.
28 Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahma
became acquainted with the expanse of the ocean of truth. Then he worshipped Shri
Krishna, the essence of all Vedas, with this hymn.**
Commentary by Shrila Jiva Gosvami
This verse means "Enlightened by the Gayatri, which embodies the three Vedas, Brahma
offered prayers." The rest of the verse is clear.
29 I worship Govinda, the primeval Lord, the first progenitor who is tending the cows,
yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose
trees, always served with great reverence and affection by hundreds of thousands of
laksmis or gopis.**
Commentary by Shrila Jiva Gosvami
In this verse Brahma begins his prayers. Many mantras describe meditation on many sacred
abodes. In this verse Brahma offers prayers to the Lord in His most important pastimes in
His most important abode, Goloka. Here the word "abhi" means "in all ways", primarily by
walking in the forest and by walking among the cow-barns", and "palayantam" means
"affectionately protecting". Sometimes the Lord enjoys pastimes in secluded places. These
are described in the phrase beginning with the word "laksmi". The word "laksmi" here
means "the beautiful gopis". In this way the verse is explained.
30 I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming
eyes like lotus petals with head decked with peacock's feather, with the figure of beauty
tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.**
Commentary by Shrila Jiva Gosvami
In this verse is a meditation on the pastimes of the Lord in the transcendental cintamani
abode known as Gokula, where there is no ordinary walking, and which will be further
described in text 56. This verse is naturally joined to the following verse. Everything in this
verse is clear.
31 I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers
beautified with the moon-locket, whose two hands are adorned with the flute and jewelled
ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of
Syamasundara is eternally manifest.**
Commentary by Shrila Jiva Gosvami
The word "keli" means "pastimes characterised by love and by joking", and "kala" means
"expert in the art". His pastimes (vilasa) are like that. In the Amara-kosa it is said:
"The words 'drava', 'keli' and 'parihasa' mean 'joking'".
32 I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth
substantiality and is thus full of the most dazzling splendour. Each of the limbs of that
transcendental figure possesses in Himself, the full-fledged functions of all the organs, and
eternally sees, maintains and manifests the infinite universes, both spiritual and
mundane.**
Commentary by Shrila Jiva Gosvami
After describing the Lord's pastimes in the previous two verses, in the next four verses the
author describes the Lord's inconceivable powers and glories. In this verse the author
describes the powers and glories of the Lord's form. The Lord's hand has the power to see.
His eyes have the power to protect. Each of His senses and limbs has all the powers of
every other sense and limb. The Lord's senses are also described in these words of
Bhagavad-gita (13.14):
"Everywhere are His hands and legs, His eyes, heads, and faces, and He has ears
everywhere. In this way the Supersoul exists, pervading everything."*
The word "jaganti" means that the Lord personally employs His own senses and limbs in His
various transcendental pastimes. The reason why the Lord's form is so wonderful and
extraordinary is given in the phrase beginning with the word "ananda".
33 I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable
by pure unalloyed devotion of the soul, who is without a second, who is not subject to
decay, is without a beginning, whose form is endless, who is the beginning, and the eternal
purusa. Yet He is a person possessing the beauty of blooming youth.**
Commentary by Shrila Jiva Gosvami
In the three verses that begin here the description of the Lord's extraordinary power and
glory continues. The word "advaitam" means that as a king has no rival, so the Supreme
Personality of Godhead has no (na) rival (dvaita) anywhere in the world. In ShrimadBhagavatam (3.2.12), Shri Uddhava explains:
"The Lord's pastimes were wonderful for everyone".*
The meaning of the word "acyutam" is given by Shri Akrura in these words (ShrimadBhagavatam 10.38.7-8)
"Indeed, today King Kamsa has shown me extreme mercy by sending me to see the lotus
feet of Lord Hari, who has now appeared in this world. Simply by the effulgence of His
toenails, many souls in the past have transcended the insurmountable darkness of material
existence and achieved liberation. Those lotus feet are worshipped by Brahma, Siva, and all
the demigods, by the goddess of fortune, and also by the great sages and Vaishnavas."***
Shri Uddhava also explains (Shrimad-Bhagavatam 10.47.62):
"The goddess of fortune herself, along with Lord Brahma and all the other demigods, who
are masters of yogic perfection, can worship the lotus feet of Krishna only within her mind.
But during the rasa-dance Lord Krishna placed His feet upon these gopis' breasts, and by
embracing those feet the gopis gave up all distress."*
Shri Sukadeva Gosvami also explains (Shrimad-Bhagavatam 10.28.14 and 17):
"The all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His
abode, which is beyond material darkness."***
"Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw
that transcendental abode. They were especially amazed to see Krishna Himself there,
surrounded by the Personified Vedas, who were offering Him prayers."***
The word "anadi" means "free from the three phases of time, which consist of beginning,
middle and end". It is described in these words of Shrimad-Bhagavatam (11.24.27):
"Time merges into the Supreme Lord, present in the form of the omniscient Maha-purusa,
the original activator of all living beings."
Thus it is said that when the material universe is destroyed the Supreme Personality of
Godhead remains an aloof witness. He is not destroyed. That is the Supreme Personality of
Godhead is the seer of everything is confirmed by the Lord Himself in these words
(Shrimad-Bhagavatam 11.24.29):
"Thus I, the perfect seer of everything material and spiritual, have spoken this knowledge of
sankhya, which destroys the illusion of doubt by scientific analysis of creation and
annihilation."***\
The word "purana-purusam" is explained by Brahma in this way (Shrimad-Bhagavatam
10.14.23):
"O Lord, You are the primeval Supreme Personality of Godhead."
The people of Mathura also affirm:
"Krishna is the primeval Supreme Personality of Godhead colourfully decorated with
garlands of forest flowers."
The word "nava-yauvanam" is defined in these words of the Nirukti:
"Nava-yauvana" means "even though one is the oldest, he is young like a fresh youth".
In Shrimad-Bhagavatam (10.44.14) it is said:
"What austerities must the gopis have performed! With their eyes they always drink the
nectar of Lord Krishna's form, which is the essence of loveliness and is not to be equalled or
surpassed. That loveliness is the only abode of beauty, fame, and opulence. It is selfperfect, ever-fresh, and extremely rare."*
In the Ninth Canto it is said (Shrimad-Bhagavatam 9.24.65):
"Krishna's face is decorated with ornaments, such as earrings resembling sharks. His ears
are beautiful. His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord
Krishna sees a festival. His face and body are fully satisfying for everyone to see, but the
devotees are angry at the creator for the disturbance caused by the momentary blinking of
the eyes."*
In the First Canto it is said (Shrimad-Bhagavatam 1.16.26-29):
"In the Supreme Personality of Godhead reside 1. truthfulness, 2. cleanliness, 3. intolerance
of another's unhappiness, 4. power to control anger, 5. self-satisfaction, 6.
straightforwardness, 7. steadiness of mind, 8. control of the sense organs, 9. responsibility,
10. equality, 11. tolerance, 12 equanimity, 13. faithfulness, 14. knowledge, 15. absence of
sense enjoyment, 16. leadership, 17. chivalry, 18. influence, 19. the power to make
everything possible, 20. the discharge of proper duty, 21. complete independence, 22.
dexterity, 23. fullness of all beauty, 24. serenity, 25. kindheartedness, 26. ingenuity, 27.
gentility, 28. magnanimity, 29. determination, 30. perfection in all knowledge, 31. proper
execution, 32. possession of all objects of enjoyment, 33, joyfulness, 34. immovability, 35.
fidelity, 36. fame, 37. worship, 38. pridelessness, 39. being (as the Supreme Personality of
Godhead), 40. eternity, and many other transcendental qualities which are eternally present
and never to be separated from Him."*
The following meditation on Lord Krishna is found in the Gopala-tapani Upanisad:
"Splendid like a monsoon cloud, the youthful gopa Krishna sits under a kalpa-vrksa tree."
Here the word "taruna", like "nava-yauvana" means "with a great opulence of
youthfulness". The words "vedesu duralabham" are explained in these words of ShrimadBhagavatam's Tenth Canto:
"The Vedas search for the pathway to Lord Mukunda's feet."
The phrase "adurlabham atma-bhaktau" is explained by the Supreme Personality of
Godhead Himself in these words of Shrimad-Bhagavatam (11.14.21):
"Being very dear to the devotees and sadhus, I am attained through unflinching faith and
devotional service.
In Shrimad-Bhagavatam (10.14.5) it is said:
"O Almighty Lord, in the past many yogis in this world achieved the platform of devotional
service by offering all their endeavors unto You and faithfully carrying out their prescribed
duties. Through such devotional service, perfected by the processes of hearing and chanting
about You, they came to understand You, O infallible one, and could easily surrender to You
and achieve Your supreme abode."***
Text 34
panthas tu koti-shata-vatsara-sampragamyo
vayor athapi manaso muni-pungavanam
so 'py asti yat-prapada-simny avicintya-tattve
govindam adi-purusham tam aham bhajami
panthah-the path; tu-but; koti-shata-thousands of millions; vatsara-of years;
sampragamyah-extending over; vayoh- of wind; atha api-or; manasah-of the mind; munipungavanam-of the foremost jnanis; sah-that (path); api-only; asti-is; yat-of whom;
prapada-of the toe; simni-to the tip; avicintya-tattve-beyond material conception;
govindam- Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajamiworship.
I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is
approached by the yogis who aspire after the transcendental and betake themselves to
pranayama by drilling the respiration, or by the jnanis who try to find out the
nondifferentiated Brahman by the process of elimination of the mundane, extending over
thousands of millions of years.**
Commentary by Shrila Jiva Gosvami
Here the word "prapada-simni" means "the tip of the lotus feet". Shri Narada explains
(Shrimad-Bhagavatam 10.69.2):
citram bataitad ekena
vapusha yugapat prithak
griheshu dvy-ashta-sahasram
striya eka udavahat
"It is astounding that Lord Shri Krishna, who is one without a second, expanded Himself in
sixteen thousand similar forms to marry sixteen thousand queens in their respective
homes."*
In the Gopala-tapani Upanishad it is said:
eko vashi sarvagah krishna idyah
"Lord Krishna is the one all-powerful, worshipable, all-pervading Supreme Personality of
Godhead."
In the Gopala-tapani Upanishad it is also said:
eko 'pi san bahudha yo 'vabhati
"Although He is one, Lord Krishna expands in many forms."
The author of Brahma-samhita therefore concludes: “Lord Krishna has inconceivable powers
(avicintya-tattve). This is also confirmed by the following words of Shrimad-Bhagavatam's
Third Canto:
atmeshvaro 'tarkya-sahasra-shaktih
"The Supreme Personality of Godhead has many thousands of inconceivable potencies."
In both the Skanda Purana and the Mahabharata (Bhishma Parva, 5.28) it is said:
acintyah khalu ye bhava
na tams tarkena yojayet
prakritibhyah param yac ca
tad acintyasya lakshanam
"Anything transcendental to material nature is called inconceivable, whereas arguments are
all mundane. Since mundane arguments cannot touch transcendental subject matters, one
should not try to understand transcendental subject matter through material arguments."*
It is also said in Vedanta-sutra (2.1.27):
shrutes tu shabda-mulatvat
"The statements of scripture are the root of real knowledge."
In the commentary on this verse it is said:
acintyo hi mani-mantra-mahaushadhinam prabhavah
"Jewels, mantras, and strong medicines have inconceivable powers."
Text 35
eko 'py asau racayitum jagad-anda-kotim
yac-chaktir asti jagad-anda-caya yad-antah
andantara-stha-paramanu-cayantara-stham
govindam adi-purusham tam aham bhajami
ekah-one; api-although; asau-He; racayitum- to create; jagat-anda-of universes; kotimmillions; yat-whose; shaktih-potency; asti-there is;jagat-anda-cayah-all the universes; yatantah- within whom; anda-antara-stha-which are scattered throughout the universe;
parama-anu-caya-the atoms; antara-stham-situated within; govindam-Govinda; adipurusham-the original person; tam-Him; aham-1; bhajami-worship.
He is an undifferentlated entity as there is no distinction between potency and the possessor
thereof. In His work of creation of millions of worlds, His potency remains inseparable. All
the universes exist in Him and He is present in His fullness in every one of the atoms that
are scattered throughout the universe, at one and the same time. Such is the primeval Lord
whom I adore.**
Commentary by Shrila Jiva Gosvami
In Shrimad-Bhagavatam (10.13.46) it is said:
tavat sarve vatsa-palah
pashyanto 'jasya tat-kshanat
vyadrishyanta ghana-shyamah. . .
"Then, while Lord Brahma looked on, all the calves and the boys tending them immediately
appeared to have complexions the color of bluish rainclouds and to be dressed in yellow
silken garments."*
These words describe the Supreme Personality of Godhead, the master of all the universes,
assuming the forms of the cowherd boys. the word "jagadanda-cayah" is explained in these
words of Shrimad-Bhagavatam (10.9.13):
na cantar na bahir yasya
"The Supreme Personality of Godhead has no beginning and no end, no exterior and no
interior, no front and no rear. In other words, He is all-pervading."
In the Shruti-shastra (Katha Upanishad 1.2.20) it is said:
anor aniyan mahato mahiyan
"The Supreme Personality of Godhead is smaller than the smallest and greater than the
greatest."
In the Gopala-tapani Upanishad it is said:
yo 'sau sarveshu bhuteshv avishya bhutani vidadhati sa vo hi svami bhavati. yo 'sau sarvabhutatma gopala eko devah sarva-bhuteshu gudhah.
"The Supreme Personality of Godhead has entered all living entities. The cowherd boy
Krishna is the Supersoul hidden in all living beings."
Text 36
yad-bhava-bhavita-dhiyo manujas tathaiva
samprapya rupa-mahimasana-yana-bhushah
suktair yam eva nigama-prathitaih stuvanti
govindam adi-purusham tam aham bhajami
yat-for whom; bhava-with devotion; bhavita-are imbued; dhiyah-whose hearts; manujahmen; tatha eva-similarly; samprapya-having gained; rupa- beauty; mahima- greatness;
asana-thrones; yana- conveyances; bhushah-and ornaments; suktaih-by Vedic hymns;
yam-whom; eva- certainly; nigama-by the Vedas; prathitaih-told; stuvanti- offer praise;
govindam-Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajami-worship.
I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with
devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty,
greatness, thrones, conveyances and ornaments.**
Commentary by Shrila Jiva Gosvami
How merciful must the Supreme Personality of Godhead be to His sincere devotees? That is
explained in this verse. The scriptures say that as the cowherd boys attains virtues,
character, age, pastimes, and appearance like those of Lord Krishna, and as they attained
eternal association with Lord Krishna, so they who somehow or other meditate on Lord
Krishna also attain the eternal association with Lord Krishna. This is described in the
following statement of Shrimad-Bhagavatam (11.5.48):
vairena yam nripatayah shishupala-paundra-
shalvadayo gati-vilasa-vilokanadyaih
dhyayanta akrita-dhiyah shayanasanadau
tad-bhavam apur anurakta-dhiyam punah kim
"Inimical kings like Shishupala, Paundraka, and Shalva were always thinking about Lord
Krishna. Even while they were lying down, sitting, or engaging in other activities, they
previously meditated on the bodily movements of the Lord, His sporting pastimes, His loving
glances upon His devotees, and other attractive features displayed by the Lord. Being thus
always absorbed in Krishna, they achieved spiritual liberation in the Lord's own abode. What
then can be said of the benedictions offered to those who constantly fix their minds on Lord
Krishna in a favorable, loving mood?"***
Text 37
ananda-chinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusham tam aham bhajami
ananda-bliss; cit-and knowledge; maya-consisting of; rasa-mellows; prati-every second;
bhavitabhih-who are engrossed with; tabhih-with those; yah- who; eva-certainly; nijarupataya-with His own form; kalabhih-who are parts of poriions of His pleasure potency;
goloke-in Goloka Vrindavana; eva-certainly; nivasati-resides; akhila-atma-as the soul of all;
bhutah-who exists; govindam-Govinda; adi-purusham-the original personality; tam-Him;
aham-I; bhajami-worship.
I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha,
resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of
the sixty-four artistic activities, in the company of Her confidantes (sakhis), embodiments of
the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual
rasa.**
Commentary by Shrila Jiva Gosvami
What then may be said of the gopis, who are so dear to the Lord? These most exalted
goddesses reside in that realm of Lord Krishna. That is described in this verse. Here the
word “ananda-chinmaya-rasa" means "the splendid ujjvala-rasa, which contains the most
intense spiritual love" and “pratibhavitabhih" means "they who worship the Lord in that
ujjvala-rasa".
The use of the prefix "prati" means that of all the dear associates of the Lord who reside in
the realm of Goloka, the gopis are the most exalted. The reason for this is given in the word
"kalabhih", which means "they whose forms are manifestations of the Lord's hladini shakti
(pleasure potency)". This is shown by the use of the word "prati".
The word "nija-rupataya" means that the gopis are the wives of Lord Krishna. However, it is
not in the Lord's manifest (prakata) pastimes that the gopis are the wives of Lord Krishna.
The most exalted goddesses of fortune are the wives of Lord Krishna alone. They cannot be
the wives of anyone else. However, in the Lord's manifested (prakata) pastimes in the
material world, by the power of the maya potency, the gopis may seem to be the wives of
others, wives who nevertheless intently yearn to attain Lord Krishna.
The words "ya eva" imply that although in the Lord's manifested (prakata) pastimes in the
material world the gopis act like the wives of others, in the Lord's unmanifested (aparakata)
pastimes in the realm of Goloka (goloke), the gopis manifest their original pastimes (nijarupataya nivasati).
Here the word "nivasati" means "is manifested". This is explained in the Gautamiya Tantra,
where in the description of the Lord unmanifested (aprakata) eternal pastimes and features
it is said:
aneka-janma-siddhanam
gopinam patir eva va
"After many births they became perfect. They became gopis who have Lord Krishna as their
husband."
The phrase "goloka eva" refers to the place where these pastimes are manifested. These
pastimes are not manifested in any other place.
Text 38
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hridayeshu vilokayanti
yam shyamasundaram acintya-guna-svarupam
govindam adi-purusham tam aham bhajami
prema-of love; anjana-with the salve; churita- tinged; bhakti-of devotion; vilocanena-with
the eye; santah-the pure devotees; sada-always; eva- indeed; hridayeshu-in their hearts;
vilokayanti-see; yam-whom; shyama-dark blue; sundaram-beautiful; acintya-inconceivable;
guna-with attributes; svarupam-whose nature is endowed; govindam- Govinda; adipurusham-the original person; tam-Him; aham- I; bhajami-worship.
I worship Govinda, the primeval Lord, who is Shyamasundara, Krishna Himself with
inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts
with the eye of devotion tinged with the salve of love.**
Commentary by Shrila Jiva Gosvami
Although he stays in the realm of Goloka, Lord Krishna may nevertheless be see by eyes
anointed with the salve of love. That is described in this verse. The word "acintya-gunasvarupam" means that the Lord is seen by eyes tinged with the salve of love.
Text 39
ramadi-murtishu kala-niyamena tishthan
nanavataram akarod bhuvaneshu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami
rama-adi-the incarnation of Lord Rama, etc.; murtishu-in different forms; kala-niyamena-by
the order of plenary portions; tishthan-existing; nana-various; avataram-incarnations;
akarot-executed; bhuvaneshu-within the worlds; kintu-but; krishnah-Lord Krishna; svayampersonally; samabhavat- appeared; paramah-the supreme; puman-person; yah- who;
govindam-Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajami-worship.
I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and
the different avataras in the world in the forms of Rama, Nrisimha, Vamana, etc., as His
subjective portions.**
Commentary by Shrila Jiva Gosvami
Sometimes Lord Krishna manifests Himself as one of His incarnations in the material world.
That is described in this verse. Here the word "yah" refers to Lord Krishna, the original
Supreme Personality of Godhead. "Kala-niyamena" means "by the manifestation of His
potencies", “ramadi-murtishu tishthan" means "manifesting these various forms",
"nanavataram akarot svayam" means “He personally descends to the material world", and
“govindam tam aham bhajami" means "I worship the Lord who enjoys pastimes in this way.
In Shrimad-Bhagavatam (10.2.40) it is said:
matsyashva-kacchapa-nrisimha-varaha-hamsarajanya-vipra-vibudheshu kritavatarah
tvam pasi nas tri-bhuvanam ca yathadhunesha
bharam bhuvo hara yaduttama vandanam te
"O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a
tortoise, Narasimhadeva, a boar, a swan, Lord Ramacandra, Parashurama, and, among the
demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Krishna, best of the
Yadus, we respectfully offer our obeisances unto You."*
Text 40
yasya prabha prabhavato jagad-anda-kotikotishv ashesha-vasudhadi vibhuti-bhinnam
tad brahma nishkalam anantam ashesha-bhutam
govindam adi-purusham tam aham bhajami
yasya-of whom; prabha-the effulgence; prabhavatah- of one who excels in power; jagatanda-of universes; koti-kotishu-in millions and millions; ashesha- unlimited; vasudha-adiwith planets and other manifestations; vibhuti-with opulences; bhinnam- becoming
variegated; tat-that; brahma-Brahman; nishkalam-without parts; anantam- unlimited;
ashesha-bhutam-being complete; govindam- Govinda; adi-purusham-the original person;
tam-Him; aham-1; bhajami-worship.
I worship Govinda, the primeval Lord, whose effulgence is the source of the
nondifferentiated Brahman mentioned in the Upanishads, being differentiated from the
infinity of glories of the mundane universe appears as the indivisible, infinite, limitless,
truth.**
Commentary by Shrila Jiva Gosvami
After describing the Lord's incarnations, in the verse the author describes the Lord's original
form. Although Lord Govinda and the impersonal Brahman are the same Godhead, when He
manifests His qualities He is Govinda, and when He does not manifest His qualities, He is
the the impersonal Brahman. His first feature, that of Govinda, is situated within the circle
of light that is Brahman. That Lord Govinda is the source of the impersonal Brahman is
confirmed in the Bhagavad-gita (14.27), where the Lord affirms:
brahmano hi pratishthaham
"I am the basis of the impersonal Brahman."*
In Shrimad-Bhagavatam (11.16.37) the Lord declares:
prithivi vayur akasha
apo jyotir aham mahan
vikarah purusho 'vyaktam
rajah sattvam tamah param
"i am form, taste, aroma, touch, and sound, false ego, the mahat-tattva, earth, water, fire,
air, sky, the living entity, material nature, the modes of goodness, passion, and ignorance,
and the transcendental Lord. All these items, along with knowledge of their individual
symptoms and the steady conviction that results from this knowledge, represent Me."***
Shrila Shridhara Svami comments on this verse:
"Lord Krishna is also the impersonal Brahman."
In Shrimad-Bhagavatam (8.24.38) Lord Matsyadeva affirms:
madiyam mahimanam ca
param brahmeti shabditam
vetsyasy anugrihitam me
samprashnair vivritam hridi
"You will be thoroughly advised and favored by Me, and because of Your inquiries,
everything about My glories, which are known as param brahma, will be manifest within
your heart. Thus you will know everything about Me."*
In Shrimad-Bhagavatam (4.9.10), Dhruva Maharaja declares:
ya nirvritis tanu-bhrtam tava pada-padmadhyanad bhavaj-jana-katha-shravanena va syat
sa brahmani sva-mahimany api natha ma bhut
kim tv antakasi-lulitat patatam vimanat
"My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing
about Your glories from pure devotees is so unlimited that it is far beyond the stage of
brahmananda, wherein one thinks oneself merged in the impersonal Brahman as one with
the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from
devotional service, then what to speak of the temporary blissfulness of elevating oneself to
the heavenly planets, which is ended by the separating sword of time. Although one may be
elevated to the heavenly planets, he falls down in due course of time."*
Even elevated transcendentalists are attracted to the qualities of the Supreme Personality of
Godhead. That is described in these words of Shrimad-Bhagavatam (1.7.10):
atmaramash ca munayo
nirgranthash capy urukrame
kurvanty ahaitukim bhaktim
ittham-bhuta-guno harih
"All different varieties of atmaramas (those who take pleasure in the atma, or spirit self)
especially those established on the path of self-realization, though freed from all kinds of
material bondage, desire to render unalloyed devotional service unto the Personality of
Godhead. This means that the Lord possesses transcendental qualities, and therefore can
attract everyone, including liberated souls."*
If one desires a more detailed explanation of this topic, it may be seen in the Shri
Bhagavata-sandarbhas. What is the need of an elaborate explanation in this situation?
Text 41
maya hi yasya jagadanda-shatani sute
traigunya-tad-vishaya-veda-vitayamana
sattvavalambi-para-sattvam vishuddha-sattvam
govindam adi-purusham tam aham bhajami
maya-the external potency; hi-indeed; yasya-of whom; jagat-anda-of universes; shatanihundreds; sute-brings forth; trai-gunya-embodying the threefold mundane qualities; tat-of
that; vishaya-the subject matter; veda-the Vedic knowledge; vitayamana- diffusing; sattvaavalambi-the support of all existence; para-sattvam-the ultimate entity; vishuddhasattvam-the absolute substantive principle; govindam-Govinda; adi-purusham-the original
person; tam-Him; aham-I; bhajami-worship.
I worship Govinda, the primeval Lord, who is the absolute suhstantive principle being the
ultimate entity in the form of the support of all existence whose external potency embodies
the threefold mundane qualities, viz., sattva, rajah, and tamah, and diffuses the Vedic
knowledge regarding the mundane world.**
Commentary by Shrila Jiva Gosvami
After thus describing the glories of the Lord's form, in the next two verses the author
describes the externally manifested glories of the Lord. Maya is the external potency of the
Lord. She does not have direct contact with the Lord. The material world is made of
mixtures of the modes of goodness, passion, and ignorance. When the mode of goodness is
pure and not mixed with the other modes, then the spiritual potency is manifested. This is
described in the following words of the Vishnu Purana:
sattvadayo na santishe
yatra ca prakrita gunah
sa shuddhah sarva-suddhebhyah
Š puman adyah prasidatu
"May the Supreme Personality of Godhead, who is the purest of the pure, and in whom the
material modes of goodness, passion, and ignorance do not stay, be pleased with me."
This topic is also explained in more detail in the Shri Bhagavata-sandarbhas.
Text 42
ananda-chinmaya-rasatmataya manahsu
yah praninam pratiphalan smaratam upetya
lilayitena bhuvanani jayaty ajasramgovindam adi-purusham tam aham bhajami
ananda-blissful; cit-maya-cognitive; rasa-of rasa; atmataya-due to being the entity;
manahsu- in the minds; yah-He who; praninam-of living entities; pratiphalan- being
reflected; smaratam upetya-recollecting; lilayitena-by pastimes; bhuvanani- the mundane
world; jayati- triumphantly dominates; ajasram-ever; govindam-Govinda; adi-purushamthe original person; tam-Him; aham-I; bhajami- worship.
I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the
mundane world by the activity of His own pastimes, being reflected in the mind of
recollecting souls as the transcendental entity of ever-blissful cognitive rasa.**
Commentary by Shrila Jiva Gosvami
The Lord's pleasing charm is described in this verse. Here the word "ananda-chinmaya-rasa"
means "the loving pastimes known as ujjvala-rasa", and "atmataya" means "with
embraces". These completely charming pastimes are reflected (pratiphalan) in the minds
(manahsu) of the living entities (praninam). In the five chapters that comprise ShrimadBhagavatam's description of the rasa dance it is said:
cakshushash cakshuh
"The gopis eyes were fixed on Lord Krishna."
There it is also said (Shrimad-Bhagavatam 10.32.2):
sakshan manmatha-manmathah
"Lord Krishna was the most charming of Kamadevas."
As He enters the universe, so also Lord Krishna enters the circle of these transcendental
amorous pastimes.
Text 43
goloka-namni nija-dhamni tale ca tasya
devi-mahesha-hari-dhamasu teshu teshu
te te prabhava-nicaya vihitash ca yena
govindam adi-purusham tam aham bhat-ami
goloka-namni-in the planet known as Goloka Vrindavana; nija-dhamni-the personal abode
of the Supreme Personality of Godhead; tale-in the part underneath; ca-also; tasya-of that;
devi-of the goddess Durga; mahesha- of Lord Shiva; hari-of Narayana; dhamasu-in the
planets; teshu teshu-in each of them; te te-those respective; prabhava-nicayah- opulences;
vihitah- established; ca-also; yena-by whom; govindam- Govinda; adi-purusham-the
original person; tam-Him; aham-I; bhajami-worship.
Lowest of all is located Devi-dhama (the mundane world). Next above it is Mahesha-dama
(the abode of Mahesha). Above Mahesha-dhama is placed Hari-dhama (the abode of Hari),
and above them all is located Krishna's own realm named Goloka. I adore the primeval Lord
Govinda, who has allotted their respective authorities to the rulers of those graded
realms.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes first the material world and then Lord Krishna's
transcendental abode. In the word “devi-mahesha-hari-dhamasu" the abodes are given in
reverse order. The sequence here starts at the bottom and then proceeds higher and
higher. The Hari-dhama here is not different from the realm of Goloka. Goloka is the highest
of all the abodes. Goloka is not different from the abode of Vrindavana on the earth. This is
described in the following words:
sa tu lokas tvaya krishnah
sidamanah kritatmana
dhrito dhritimata vira
nighnatopadravan gavam
"O hero, on that Goloka planet stay Lord Krishna and the surabhi cows."
The same planet described in the words "goloka eva nivasati" is also manifested on the
earth as the land of Vrindavana. There the Supreme Personality of Godhead enjoys His
eternal pastimes. That is the conclusion of the scriptures. In the Adi-Varaha Purana it is
said:
vrindavanam dvadashakam
vrindaya parirakshitam
harinadhishthitam tac ca
brahma-rudradi-sevitam
"The twelfth forest is Vrindavana, where Lord Krishna is the supreme ruler. That forest is
protected by Vrinda-devi and served by Brahma, Shiva, and all the demigods."
In the Adi-Varaha Purana it is also said:
krishnah krida-setubandham
maha-pataka-nashanam
ballavibhih kridanaya
kritva devo gadadharah
"Vrindavana destroys all sins. There Lord Krishna enjoys pastimes with the gopis.
gopakaih sahitas tatra
kshanam ekam dine dine
tatraiva ramanartham hi
nitya-kalam sa gacchati
"There Lord Krishna enjoys pastimes with the cowherd boys day after day. There He enjoys
transcendental pastimes eternally."
In the Gautamiya Tantra, Shri Narada asks:
kim idam dva-trimshad vanam
vrindaranyam visham pate
shrotum icchami bhagavan
yadi yogyo 'si me vada
"What are the 32 forests of Vrindavana? I wish to hear of them. O Lord, if you think I am
worthy to hear, please tell me of them."
To this question Lord Krishna gave the following reply:
idam vrindavanam nama
mama dhamaiva kevalam
atra ye pashavah pakshimrigah kita naradhamah
nivasanti mayavishte
mrita yanti mamalayam
"This place named Vrindavana is My transcendental abode. When they die, the humans,
cows, animals, birds, insects, and worms who live here will go to My eternal abode.
atra ya gopa-kanyash ca
nivasanti mamalaye
gopinyasta maya nitya
mama seva-parayanah
"The gopis who live here are eternally devoted to My service.
panca-yojanam evasti
vanam me deha-rupakam
kalindiyam sushumnakhya
paramamrita-vahini
"The forty miles of Vrindavana forest is My own transcendental form. The Yamuna river
there flows with nectar. It is the same as the river named Sushumna.
atra devash ca bhutani
vartante sukshma-rupatah
sarva-deva-mayash caham
na tyajami vanam kvacit
"Here the saints and demigods reside in subtle forms. I, who am the personification of all
the demigods, never leave this forest.
avirbhavas tirobhavo
bhaven me 'tra yuge yuge
tejomayam idam ramyam
adrishyam carma-cakshusha
"Millennium after millennium, I appear and disappear. This beautiful and splendid abode
cannot be seen with material eyes."
In this way the Varaha Purana and other scriptures describe the eternal kadamba trees and
the other eternal residents of this realm of Vrindavana. The realm of Goloka looks different
from the Vrindavana that we are able to see. When we are able to see the true nature of
Vrindavana, then Lord Shri Krishna and His eternal associates will become visible and
appear before us. Goloka is said to be an incarnation of Shri Krishna. It is the form of
certain specific rasas (mellows of love). It is the abode of certain wonderful pastimes, such
as the gopis' pastimes with their paramour Krishna. All this is described or hinted in the
various kalpas, tantras, yamalas, samhitas, pancaratras, and other scriptures. In ShrimadBhagavatam (10.90.48) it is said:
jayati jana-nivaso devaki-janma-vado
yaduvara-parishat svair dorbhir asyann adharmam
sthira-cara-vrijina-ghnah su-smita-shri-mukhena
vraja-pura-vanitanam vardhayan kamadevam
"Lord Shri Krishna is He who is known as jana-nivasa, the ultimate resort of all living
entities, and who is known as Devaki-nandana or Yashoda-nandana, the son of Devaki and
Yashoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything
inauspicious, as well as every man who is impious. By His presence He destroys all things
inauspicious for all living entities, moving and inert. His blissful smiling face always
increases the lusty desires of the gopis of Vrindavana. May He be all glorious and happy!"*
In the Padma Purana, Nirvana-khanda, Shri Vyasa explains:
pashya tvam darshayishyami
svarupam veda-gopitam
tatah pashyamy aham bhupa
balam kalambuda-prabham
gopa-kanyavritam gopam
hasantam gopa-balakaih
"He said: `Please look. I will show you My transcendental form, which is hidden from the
Vedas.' O king, then a saw a boy dark like a monsoon cloud, a boy surrounded by many
gopis and joking with many gopas."
Although the word "kanya" here certainly refers to the nature and qualities of young girls,
the girls here are unlike the ordinary girls of the material world. In the Gautamiya Tantra,
Fourth Chapter, in the passage beginning with the words "atha vrindavanam dhyayet" (now
one should meditate on Vrindavana), the following meditation on Vrindavana is given:
svargad iva paribhrashtakanyaka-shata-manditam
gopa-vatsa-ganakirnam
vriksha-shandaish ca manditam
"That abode is decorated with hundreds of girls beautiful like demigoddesses in Svargaloka,
with many many gopas and calves, and with many forest groves.
gopa-kanya-sahasrais tu
padma-patrayatekshanaih
arcitam bhava-kusumais
trailokyaika-gurum param
"In that abode the Supreme Personality of Godhead, the master of the three worlds, is
worshiped by many thousands of lotuspetal-eyed gopis blossoming with love."
The spiritual activity one should adopt to directly see Lord Krishna is described in these
words:
ahar-nisham japen mantram
mantri niyata-manasah
sa pashyati na sandeho
gopa-rupa-dharam harim
"With full concentration one should chant this Krishna-mantra day and night. Then one will
see the cowherd-boy form of Lord Krishna. Of this there is no doubt."
In another passage it is said:
vrindavane vased dhiman
yavat krishnasya darshanam
"One who is wise will reside in Vrindavana until he directly sees Lord Krishna."
In the Trailokya-sammohana Tantra, in the description of the eighteen-syllable mantra, it is
said:
ahar-nisham japen mantram
mantri niyata-manasah
sa pashyati na sandeho
gopa-vesha-dharam harim
"With full concentration one should chant this Krishna-mantra day and night. Then one will
see the cowherd-boy form of Lord Krishna. Of this there is no doubt."
In the Gopala-tapani Upanishad, Brahma declares:
tad u hovaca brahma-savanam carato me dhyatah stutah parardhante so 'budhyata gopavesho me purushah purastad avirbabhuva
"I continually glorified the Lord and meditated upon Him for millions of years, and at last I
was able to understand the transcendental form of the Lord as Shri Krishna, in the dress of
a cowherd boy."*
It is said in the scriptures that the forms of Lord Kshirodakashayi Vishnu and the other
incarnations of the Lord are all present in the transcendental form of Lord Krishna. What is
the need for a more elaborate explanation here? We have already discussed this topic in
depth in the Krishna-sandarbha.
Text 44
shrishti-sthiti-pralaya-sadhana-shaktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca ceshtate sa
govindam adi-purusham tam aham bhajami
shrishti-creation; sthiti-preservation; pralaya- and destruction; sadhana-the agency;
shaktih- potency; eka-one; chaya-the shadow; iva-like; yasya-of whom; bhuvanani- the
mundane world; bibharti-maintains; durga-Durga; iccha-the will; anurupam-in accordance
with; api- certainly; yasya-of whom; ca-and; ceshtate-conducts her self; sa-she; govindam-
Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajami- worship.
The external potency Maya who is of the nature of the shadow of the cit potency, is
worshiped by all people as Durga, the creating, preserving, and destroying agency of this
mundane world. I adore the primeval Lord Govinda, in accordance with whose will Durga
conducts herself.**
Commentary by Shrila Jiva Gosvami
The abodes of Devi, Mahesha, and Lord Hari were described in the previous verse. Now, in
the next five verses, it will be shown that Lord Krishna is the shelter of all of these abodes.
In the Shruti-shastra it is said:
tvam akaranah svarad akhila-karaka-shakti-dharas tava balim udvahanti samadanty
ajayanimisha
"O Supreme Personality of Godhead, You are supremely powerful and independent. With
unblinking eyes, Durga and the demigods attentively place offerings before You."
Text 45
kshiram yatha dadhi vikara-vishesha-yogat
sanjayate na hi tatah prithag asti hetoh.
yah shambhutam api tatha samupaiti karyad
govindam adi-purusham tam aham bhajami
kshiram-milk; yatha-as; dadhi-yogurt; vikara-vishesha-of a speclal transformation; yogatby the application; sanjayate- is transformed into; na-not; hi-indeed; tatah-from the milk;
prithak- separated; asti-is; hetoh-which is the cause; yah-who; shambhutam-the nature of
Lord Shiva; api- also; tatha-thus; samupaiti-accepts; karyat- for the matter of some
particular business; govindam- Govinda; adi-purusham- the original person; tam-Him;
aham-I; bhajami-worship.
Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither
same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of
whom the state of Shambhu is a transformation for the performance of the work of
destruction.**
Commentary by Shrila Jiva Gosvami
In this verse Mahesha, the next in this sequence, is described. Here an example of cause
and effect is given. Here the cause remains unchanged after creating the effect. In this
sense the cause is like a cintamani jewel, which also remains unchanged after creating an
effect. The Lord remains thus unchanged because His potencies are inconceivable. In the
Shruti-shastra it is said:
eko ha vai purusho narayana asin na brahma na ca shankarah. sa munir bhutva
samacintayat. tata ete tyajayantam vishvo hiranyagarbho 'gnir varuna-rudrendrah
"In the beginning only Lord Narayana, the Supreme Person, existed. Neither Brahma nor
Shiva existed then. Lord Narayana began to meditate, and from His meditation the material
universe was manifested. From His meditation Brahma, Shiva, Indra, Varuna, and Agni were
born."
It is also said in the scriptures:
sa brahmana shrijati rudrena nashayati. so 'nutpatti-laya eva harih karana-rupah parah
paramanandah
"Lord Hari is the blissful Supreme Personality of Godhead. He is the cause of creation and
destruction. He employs Brahma to create the universe and Shiva to destroy it."
He creates Lord Shiva by touching the modes of material nature. In Shrimad-Bhagavatam's
Tenth Canto is said:
harir hi nirgunah sakshat
purushah prakriteh parah
shivah shakti-yutah shashvat
tri-lingo guna-samvritah
"The Supreme Personality of Godhead, Hari, is always uncontaminated by the modes of
material nature, for He is beyond the material manifestation.* On the other hand, powerful
Shiva carries the marks of the three modes of material nature."
In the scriptures it is also said:
vikara-vishesha-yogat
"Shiva is touched by the modes of material nature."
In some places in the scriptures it is seen that Shiva is not different from Lord Vishnu. For
this reason it may be concluded that They are not different. This is described in the
following words of the Rig-veda-shirah:
atha nityo narayano brahma ca narayanah shivash ca narayanah shakrash ca narayanah
kalash ca narayanah dishash ca narayanah adhash ca narayanah urdhvam ca narayanah
antar bahish ca narayanah. narayana evedam sarvam jatam jagatyam jagat.
"Narayana is eternal. Narayana is Brahma. Narayana is Shiva. Narayana is Indra. Narayana
is time. Narayana is the directions. Narayana is below. Narayana is above. Narayana is
within. Narayana is without. Narayana is the entire created material universe."
Their relationship is described by Brahma in these words (Shrimad-Bhagavatam (2.6.32):
shrijami tan-niyukto 'ham
haro harati tad-vashah
vishvam purusha-rupena
paripati tri-shakti-dhrik
"By His will, I create, Lord Shiva destroys, and He Himself, in His eternal form as the
Personality of Godhead, maintains everything. He is the powerful controller of these three
energies."*
Text 46
diparcir eva hi dashantaram abhyupetya
dipayate vivrita-hetu-samana-dharma
yas tadrig eva hi ca vishnutaya vibhati
govindam adi-purusham tam aham bhajami
dipa-arcih-the flame of a lamp; eva-as; hi- certainly; dasha-antaram-another lamp;
abhyupetya-expanding; dipayate- illuminates; vivrita-hetu- with its expanded cause;
samana-dharma-equally powerful; yah-who; tadrik-similarly; eva- indeed; hi-certainly; caalso; vishnutaya-by His expansion as Lord Vishnu; vibhati-illuminates; govindam-Govinda;
adi-purusham-the original person; tam-Him; aham-I; bhajami-worship.
The light of one candle being communicated to other candles, although it burns separately
in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself
equally in the same mobile manner in His various manifestations.**
Commentary by Shrila Jiva Gosvami
In this verse Lord Hari, the next in this sequence, is described. Now that the guna-avatara
Shiva has been described, the guna-avatara Vishnu is described in this verse. The reason
the guna-avataras have the same powers as the Lord Himself is given in these words:
vivrita-hetu-samana-dharma
"So they may manifest the material world, the guna-avataras are given powers like those of
the Supreme Lord."
From a part of a part of Lord Govinda is manifested Lord Karanarnavashayi Vishnu. From
Him is manifested Lord Garbhodakashayi Vishnu. From Garbhodakashayi Vishnu is
manifested the Lord Vishnu who is a guna-avatara. As the light of one candle being
communicated to other candles, although it burns separately in them, is the same in its
quality, so the different forms of the Lord are all the same Supreme Personality of Godhead.
In this example Lord Shiva, because he is the controller of the mode of ignorance, is
compared to the soot that is the by-product of these candles. Therefore He is not equal to
the Supreme Personality of Godhead, as are the forms of Lord Vishnu. In the following
verses the various expansions of Lord Vishnu will be described.
Text 47
yah karanarnava-jale bhajati sma yoganidram ananta-jagad-anda-sa-roma-kupah
adhara-shaktim avalambya param sva-murtim
govindam adi-purusham tam aham bhajami
yah-He who; karana-arnava-of the Causal Ocean; jale-in the water; bhajati-enjoys; smaindeed; yoga-nidram- creative sleep; ananta-unlimited;jagat-anda-universes; sa- with;
roma-kupah-the pores of His hair; adhara-shaktim-the all-accommodating potency;
•Šavalambya-assuming; param- great; sva-murtim-own subjective form; govindamGovinda; adi-purusham-the original person; tam-Him; aham-I; bhajami- worship.
I adore the primeval Lord Govinda, who assumes His own great subjective form, who bears
the name of Shesha, replete with the all-accommodating potency, and reposing in the
Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep
(yoganidra).**
Commentary by Shrila Jiva Gosvami
In this verse Lord Karanarnavashayi Vishnu is described. Countless material universes are
manifested from the pores of His body. The word "sa" in "sa-roma" is an example of arsha
usage. The "adhara-shakti" here is the Lord's own form of Shesha.
Text 48
yasyaika-nishvasita-kalam athavalambya
jivanti loma-vilaja jagadanda-nathah
vishnur mahan sa iha yasya kala-vishesho
govindam adi-purusham tam aham bhajami
yasya-whose; eka-one; nishvasita-of breath; kalam-time; atha-thus; avalambya-taking
shelter of;jivanti-live; lomavila-jah-grown from the hair holes; jagat-anda-nathah-the
masters of the universes (the Brahmas); vishnuh mahan-the Supreme Lord Maha-Vishnu;
sah-that; iha-here; yasya- whose; kala-visheshah-particular plenary portion or expansion;
govindam-Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajami-worship.
Brabma and other lords of the mundane worlds, appearing from the pores of hair of MahaVishnu, remain alive as long as the duration of one exhalation of the latter (Maha-Vishnu). I
adore the primeval Lord Govinda of whose subjective personality Maha-Vishnu is the portion
of a portion.**
Commentary by Shrila Jiva Gosvami
Brahma and the other demigods assist Lord Vishnu, the protector of all the universes. In
that sense they are avataras, non-different from the Lord. The word "jagadanda-nathah"
refers to the deities headed by Lord Vishnu. The word “jivanti" means that they have
specific powers and responsibilities in the management of the universe.
Text 49
bhasvan yathashma-shakaleshu nijeshu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esha jagad-anda-vidhana-karta
govindam adi-purusham tam aham bhajami
bhasvan-the illuminating sun; yatha-as; ashma-shakaleshu-in various types of precious
stones; nijeshu- his own; tejah- brilliance; sviyam-his own; kiyat-to some extent;
prakatayati-manifests; api-also; tadvat-similarly; atra-here; brahma- Lord Brahma; yahwho; eshah-he; jagat-anda-vidhana-karta-the chief of the universe; govindam- Govinda;
adi-purusham-the original person; tam-Him; aham-I; bhajami-worship.
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 suryakanta, etc.**
Commentary by Shrila Jiva Gosvami
After thus revealing the deities who are the shelters of the various abodes beginning with
devi-dhama, the author explains that Brahma is an individual spirit soul (jiva), by nature
different from the Supreme Lord. Here the word "bhasvan" means "shining like the sun",
"nijeshu" means "in His own eternal parts", and "ashma-shakaleshu" means "manifests
some portion of his own light in all the effulgent gems that bear the names of suryakanta,
etc."
The word "api" means "as a great fire employs a spark to set something else on fire, so the
Supreme Lord manifests a certain portion of His own powers in a certain chosen individual
soul (jiva)". In this way given a certain portion of the Supreme Lord's power, the demigod
Brahma is able to create the material universe.
Although Goddess Maya, who is also known as Durga, is a maidservant of Lord
Karanarnavashayi Vishnu and dutifully carries out His commands, and although Brahma,
Vishnu, and others are avataras of Lord Garbhodakashayi Vishnu, nevertheless Lord
Govinda is the final shelter of all, and all others take shelter of Him. This will be further
explained later in this book.
Text 50
yat-pada-pallava-yugam vinidhaya kumbhadvandve pranama-samaye sa ganadhirajah
vighnan vihantum alam asya jagat-trayasya
govindam adi-purusham tam aham bhajami
yat-whose; pada-pallava-lotus feet; yugam-two; vinidhaya-having held; kumbha-dvandveupon the pair of tumuli; pranama-samaye-at the time of offering obeisances; sah-he; ganaadhirajah-Ganesha; vighnan- obstacles; vihantum-to destroy; alam-capable; asya-of these;
jagat-trayasya-three worlds; govindam- Govinda; adi-purusham- the original person; tamHim; aham-I; bhajami-worship.
I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesha upon the
pair of tumuli protruding from his elephant head in order to obtain power for his function of
destroying all the obstacles on the path of progress of the three worlds.**
Commentary by Shrila Jiva Gosvami
In order to become free of all obstacles, at the beginning of endeavors the people offer
prayers to Ganesha. Concerned that this should be done, the author speaks this verse. This
is confirmed by the following words of Lord Kapiladeva:
yat-pada-nihshrita-sarit-pravarodakena
tirthena murdhny adhikritena shivah shivo 'bhut
"Placing the water from Ganesha's feet on his own head, Shiva has become auspicious."
Text 51
agnir mahi gaganam ambu marud dishash ca
kalas tathatma-manasitijagat-trayani
yasmad bhavanti vibhavanti vishanti yam ca
govindam adi-purusham tam aham bhajami
agnih-fire; mahi-earth; gaganam-ether; ambu- water; marut-air; dishah-directions; caalso; kalah-time; tatha-as well as; atma-soul; manast-and mind; iti-thus; jagat-trayani- the
three worlds; yasmat-from whom; bhavanti- they originate; vibhavanti-they exist; vishantithey enter; yam-whom; ca-also; govindam-Govinda; adi-purusham- the original person;
tam-Him; aham-I; bhajami-worship.
The three worlds are composed of the nine elements, viz., fire, earth, ether, water, air,
direction, time, soul and mind. I adore the primeval Lord Govinda from whom they
originate, in whom they exist, and into whom they enter at the time of the universal
cataclysm.**
Commentary by Shrila Jiva Gosvami
The meaning of this verse is clear.
Text 52
yac-cakshur esha savita sakala-grahanam
raja samasta-sura-murtir ashesha-tejah
yasyajnaya bhramati sambhrita-kala-cakro
govindam adi-purusham tam aham bhajami
yat-of whom; cakshuh-the eye; eshah-the; savita-sun; sakala-grahanam-of all the planets;
raja-the king; samasta-sura-of all the demigods; murtih-the image; ashesha-tejah- full of
infinite effulgence; yasya-of whom; ajnaya-by the order; bhramati-performs his journey;
sambhrita-complete; kala-cakrah-the wheel of time; govindam-Govinda; adi-purusham-the
original person; tam-Him; aham-I; bhajami-worship.
The sun who is the king of all the planets, full of infinite effulgence, the image of the good
soul, is the eye of this world. I adore the primeval Lord Govinda in pursuance of whose
order the sun performs his journey mounting the wheel of time.**
Commentary by Shrila Jiva Gosvami
Here someone may protest: "Is it not so that many sages say the sun-god is in truth the
Supreme Lord?" This verse is spoken in reply to that claim. Here the word “cakshuh" means
"he who manifests". In the Bhagavad-gita (15.12) Lord Krishna declares:
yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tet tejo viddhi mamakam
"The splendor of the sun, which dissipates the darkness of the whole world, comes from Me.
And the splendor of the moon and the splendor of fire are also from Me."*
In the Shruti-shastra it is said:
bhishasmad vatah pavate
bhishad eti suryah
"Out of fear of the Supreme Personality of Godhead, the wind blows. Out of fear of the
Supreme Personality of Godhead, the sun rises."
The sun is here called "the eye of this world" because it is the eye of the Lord's universal
form (virat-rupa).
Text 53
dharmo 'tha papa-nicayah shrutayas tapamsi
brahmadi-kita-patagavadhayash ca jivah
yad-datta-matra-vibhava-prakata-prabhava
govindam adi-purusham tam aham bhajami
dharmah-virtue; atha-also; papa-nicayah-all vices; shrutayah-the Vedas; tapamsipenances; brahma-adi-beginning from Lord Brahma; kita-pataga- insects; avadhayah-down
to; ca-and; jivah- jivas; yat-by whom; datta-conferred; matra- exclusively; vibhava-by the
power; prakata-mani fested; prabhavah-potencies; govindam-Govinda; adi-purusham-the
original person; tam-Him; aham-I; bhajami- worship.
I adore the primeval Lord Govinda, by whose conferred power are maintained the
manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the
penances and all jivas, from Brahma to the meanest insect.**
Commentary by Shrila Jiva Gosvami
The gist of this verse is: "What more need be said of the Lord's glories?" In Bhagavad-gita
Lord Krishna declares:
aham sarvasya prabhavo
mattah sarvam pravartate
"I am the source of all spiritual and material worlds. Everything emanates from Me."*
Text 54
yas tv indragopam athavendram aho sva-karmabandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusham tam aham bhajami
yah-He who (Govinda); tu-but; indra-gopam-to the small red insect called indragopa; atha
va-or even; indram-to Indra, king of heaven; ahah-oh; sva-karma- of one's own fruitive
activities; bandha-bondage; anurupa-according to; phala-of reactions; bhajanam-enjoying
or suffering; atanoti-bestows; karmani- all fruitive activities and their reactions; nirdahatidestroys; kintu-but; ca-also; bhakti-bhajam-of persons engaged in devotional service;
govindam- Govinda; adi-purusham-the original person; tam-Him; aham-I; bhajamiworship.
I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those
who are imbued with devotion and impartially ordains for each the due enjoyment of the
fruits of one's activities, of all those who walk in the path of work, in accordance with the
chain of their previously performed works, no less in the case of the tiny insect that bears
the name of indragopa than in that of Indra, king of the devas.**
Commentary by Shrila Jiva Gosvami
The Supreme Personality of Godhead administers the law of karma impartially for all spirit
souls. He may be compared to the rain who falls equally everywhere. Even so, the Lord
especially favors His devotees. This is confirmed in Bhagavad-gita (9.29), where Lord
Krishna declares:
samo 'ham sarva-bhuteshu
na me dveshyo 'sti na priyah
ye bhajanti tu mam bhaktya
mayi te teshu capy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service
unto Me in devotion is a friend, is in Me, and I am also a friend to him."*
In the Bhagavad-gita (9.22), Lord Krishna again declares:
ananyash cintayanto mam
ye janah paryupasate
tesham nityabhiyuktanam
yoga-kshemam vahamy aham
"But those who always worship Me with exclusive devotion, meditating on My
transcendental form, to them I carry what they lack, and I preserve what they have."*
Text 55
yam krodha-kama-sahaja-pranayadi-bhitivatsalya-moha-guru-gaurava-sevya-bhavaih
sancintya tasya sadrishim tanum apur ete
govindam adi-purusham tam aham bhajami
yam-upon whom; krodha-wrath; kama-amorous passion; sahaja-pranaya-natural friendly
love; adi- and so on; bhiti- fear; vatsalya-parental affection; moha-delusion; guru-gauravareverence; sevya-bhavaih-and with the attitude of willing service; sancintya-meditating;
tasya-of that; sadrishim- befitting; tanum-bodily form; apuh-attained; ete-these persons;
govindam-Govinda; adi-purusham-the original person; tam- Him; aham-I; bhajamiworship.
I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under
the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion,
reverence and willing service, attain to bodily forms befitting the nature of their
contemplation.**
Commentary by Shrila Jiva Gosvami
To whomever hates Him, the Supreme Personality of Godhead gives a result not attainable
by others. What, then, may be said of the result the Lord gives to they who meditate on
Him under the sway of amorous passion, or in the other ways mentioned here? From this
one may come to ask this rhetorical question: Who is a better object of worship than Lord
Krishna? The conclusion, then, is: "I should worship Lord Krishna. That is explained in this
verse.
Here the word "sahaja-pranaya" means “friendship", "vatsalya" means "the love felt by
parents and other superiors", "moha" means “forgetting everything, which means forgetting
that Krishna is the Supreme Lord", "guru-gaurava" means “thinking of the Lord as one's
parent or other superior", and "sevya-bhavaih" means "service, or in other words the
thought: I should serve Lord Krishna".
The word "tasya sadrishim" means that they who approach the Lord with anger think the
Lord's form is material. However, that kind of meditation is not appropriate for they who
approach the Lord in the other, friendly ways. These devotees are situated in different
stages of perceiving the Lord's transcendental features and are situated in different levels of
being exalted with spiritual virtues. For example, Lord Krishna told Maharaja Vasudeva
(Shrimad-Bhagavatam 10.3.41):
adrishtvanyatamam loke
shilaudarya-gunaih samam
"I found no one else as highly elevated as you in simplicity and other qualities of good
character."*
In the Vedanta-sutra it is said:
jagad-vyapara-varjanam
"The devotees are free of all worldly activities."
Shri Narada Muni explains (Shrimad-Bhagavatam 1.6.28):
prayujyamane mayi tam
shuddham bhagavatim tanum
"I was awarded a transcendental body befitting an associate of the Personality of
Godhead."*
In this way it is said that one becomes like the Lord in all respects.
In Shrimad-Bhagavatam (11.5.48) it is said:
"Inimical kings like Shishupala, Paundraka, and Shalva were always thinking about Lord
Krishna. Even while they were lying down, sitting, or engaging in other activities, they
enviously meditation upon the bodily movements of the Lord, His sporting pastimes, His
loving glances upon His devotees, and other attractive features displayed by the Lord. Being
thus absorbed in Krishna, they achieved spiritual liberation in the Lord's own abode. What
then can be said of the benedictions offered to those who constantly fix their minds on Lord
Krishna in a favorable, loving mood?"***
In this way they who think of the Lord in a favorable, loving mood attain different kinds of
love for Him. In this way it is seen that the Lord's form and pastimes are the same in either
the material world or in the spiritual world of Goloka. That Lord Krishna's form is the same
in either the spiritual or material world is confirmed by these words of Shrimad-Bhagavatam
(10.28.17):
"Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw
that transcendental abode. They were especially amazed to see Krishna Himself there,
surrounded by the Personified Vedas, who were offering Him prayers."***
Text 56
shriyah kantah kantah parama-purushah kalpa-taravo
druma bhumish cintamani-gana-mayi toyam amritam
katha ganam natyam gamanam api vamshi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra kshirabdhih sravati surabhibhyash ca su-mahan
nimeshardhakhyo va vrajati na hi yatrapi samayah
bhaje shvetadvipam tam aham iha golokam iti yam
vidantas te santah kshiti-virala-carah katipaye
shriyah-Lakshmis, goddesses of fortune; kantah- loving consorts; kantah-the enjoyer,
lover; parama-purushah-the Supreme Personality of Godhead; kalpa-taravah-desire trees;
drumah-all the trees; bhumih-the land; cintamani-ganamayi-made of the transcendental
touchstone jewels; toyam-the water; amritam-nectar; katha-talking; ganam-song; natyam-
dancing; gamanam-walking; api-also; vamsi-the flute; priya-sakhi-constant companion; citanandam- transcendental bliss; jyotih-effulgence; param-the supreme; api-also; tat-that;
asvadyam-everywhere perceived; api ca-also; sah-that; yatra-where; kshira-abdhih-ocean
of milk; sravati-flows; surabhibhyah-from surabhi cows; ca- and; su-mahan-very great;
nimesha-ardha- half a moment; akhyah-called; va-or; vrajati- passes away; na-not; hicertainly; yatra-where; api-even; samayah-time; bhaje-I worship; shveta-dvipamShvetadvipa; tam-that; aham-1; iha-here; golokam-Goloka; iti-thus; yam- which;
vidantah-know; te-they; santah-self-realized souls; kshiti- in this world; virala-seldom;
carah-going; katipaye-few.
I worship that transcendental seat, known as Shvetadvipa where as loving consorts the
Lakshmis in their unalloyed spiritual essence practice the amorous service of the Supreme
Lord Krishna as their only lover, where every tree is a transcendental purpose tree, where
the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance,
the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme
spiritual entities are all enjoyable and tasty, where numberless milk cows always emit
transcendental oceans of milk, where there is eternal existence of transcendental time, who
is ever present and without past or future and hence is not subject to the quality of passing
away even for the space of half a moment. That realm is known as Goloka only to a very
few self-realized souls in this world.**
Commentary by Shrila Jiva Gosvami
After having described the Supreme Personality of Godhead as the highest object of
worship, in these two verses the author describes the Lord's transcendental abode. Here the
word “shriyah" means "the beautiful girls of Vraja, who are glorified in many mantras and
meditations". Of these limitless gopis there is but one lover (kanta). In the way are revealed
the glories of the Lord's personal associates as well as the glories of Lord Krishna, who is
more exalted than all other persons, including His own form as the Supreme Lord Narayana.
The words "kalpa-taravo drumah" refer to certain trees famous for granting all desires. The
phrase “bhumish cintamani-gana-mayi" means that the land there also grants all desires. If
this so, how much more must the Kaustubha jewels and other jewels there fulfill all desires?
The words “toyam amritam" means that the water there tastes like nectar. How sweet,
then, must the nectar there taste? The words “vamshi priya-sakhi" mean that the sound of
Lord Krishna's flute is supremely pleasing to the ear.
What more need be said? Everything there is spiritual and full of bliss (cid-anandam). The
word "jyotih" means “splendid like the sun, moon, and other luminaries". In the Gautamiya
Tantra the land of Vrindavana is described in these words:
samanodita-candrarkam
"Vrindavana is glorious like a rising moon or a rising sun."
Because it is like an eternally full moon, Goloka is always supremely splendid and glorious.
The word "asvadyam" means "tasty because it is a manifestation of the Lord's spiritual
potency". The spiritual nature of the Lord's abode is described in these words (ShrimadBhagavatam 10.28.14):
darshayam asa lokam svam
gopanam tamasah param
"The all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His
abode, which is beyond material darkness."*
The words "sravati surabhibhyah" mean that when they hear the sound of Lord Krishna's
flute, the surabhi cows emit oceans of milk. The phrase "vrajati na hi" means that the
residents of Goloka are not aware of time. This means that in Goloka time has neither faults
nor disadvantages. This is described in the following words of Shrimad-Bhagavatam
(2.9.10):
na ca kala-vikramah
"In the personal abode of the Lord there is no predominance of the influence of time."
The word "shveta" means "pure", and “dvipam" means "island". In the Gopala-tapani
Upanishad it is said:
Š
yatha sarasi padmam tishthati tatha bhumyam hi tishthati
"As a lotus flower stands in the water, so the land of Vrindavana stands on this earth."
The phrase beginning with the word "kshiti" is described in these words of the Hari-vamsha:
yam na vidmo vayam sarve
pricchanto 'pi pitamaham
"Even after we had asked Grandfather Brahma about it, we still could not understand the
Lord's abode of Goloka."
Text 57
athovaca maha-vishnur
bhagavantam prajapatim
brahman mahattva-vijnane
praja-sarge ca cen matih
panca-shlokim imam vidyam
vatsa dattam nibodha me
atha-then; uvaca-said; maha-vishnuh-the Supreme Lord; bhagavantam-unto the glorious;
prajapatim- Lord Brahma; brahman-O Brahma; mahattva-of the glory (of Godhead);
vijnane-in real knowledge; praja-sarge-in creating offspring; ca-and; cet-if; matih-the
inclination; panca-shlokim-five shlokas; imam-this; vidyam-science; vatsa-O beloved;
dattam-given; nibodha-hear; me-from Me.
On hearing these hymns containing the essence of the truth, the Supreme Lord Krishna said
to Brahma, "Brahma, if you experience the inclination to create offspring by being endowed
with the real knowledge of the glory of Godhead, listen, My beloved, from Me to this science
set forth in the following five shlokas.**
Commentary by Shrila Jiva Gosvami
After speaking these descriptions, the author proceeds in these one-and-a-half verses to
describe the way one may attain the mercy of the Supreme Personality of Godhead.
Everything in these verses is clear.
Text 58
prabuddhe jnana-bhaktibhyam
atmany ananda-cin-mayt
udety anuttama bhaktir
bhagavat-prema-lakshana
prabuddhe-when excited;jnana-by cognition or knowledge; bhaktibhyam-and by devotional
service; atmani-in the pure spirit soul; ananda-cit-mayi-full of knowledge and bliss; udeti-is
awakened; anuttama-superexcellent; bhaktih- devotion; bhagavat-for Krishna; prema- by
love; lakshana- characterized.
When the pure spiritual experience is excited by means of cognition and service (bhakti),
superexcellent unalloyed devotion characterized by love for Godhead is awakened towards
Krishna, the beloved of all souls.**
Commentary by Shrila Jiva Gosvami
In these five verses the author describes the nature of the Supreme Lord's mercy. In
Shrimad-Bhagavatam (11.19.5) Lord Krishna declares:
jnana-vijnana-sampanno
bhaja mam bhakti-bhavatah
"Advancing by clear realization of Vedic knowledge, you should worship me in the mood of
loving devotion."***
Text 59
pramanais tat-sad-acarais
tad-abhyasair nirantaram
bodhayan atmanatmanam
bhaktim apy uttamam labhet
pramanaih-by scriptural evidence; tat-of them; sat-acaraih-by theistic conduct; tat-of them;
abhyasaih-by practice; nirantaram-constantly; bodhayan-awakening; atmana-by one's own
intelligence; atmanam-the self; bhaktim-devotion; api- certainly; uttamam-the highest;
labhet-one can attain.
The highest devotion is attained by slow degrees by the method of constant endeavor for
self-realization with the help of scriptural evidence, theistic conduct and perseverance in
practice.**
Commentary by Shrila Jiva Gosvami
In this verse the author describes the devotional knowledge and devotional activities that
are both attained by following what is described in the scriptures. The word “pramanaih"
means "with the Vaishnava scriptures", "tat-sad-acaraih" means "by performing activities
pleasing to Lord Krishna", and "tad-abhyasaih" means "by performing them again and again
one comes to understand the Supreme Personality of Godhead (bodhayan
atmanatmanam)". It is said:
svayam eva svam bhagavad-ashritah shuddha-jiva-rupam anubhavati tato 'py uttamam
shuddham bhaktim labhate.
"A devotee who takes shelter of the Supreme Personality of Godhead eventually comes to
see his own original form as a pure spirit soul. Then he attains devotional service that is the
most exalted and pure."
In the Prayers of the Personified Vedas (Shrimad-Bhagavatam 10.87.20) the following
prayer is offered to the Supreme Personality of Godhead:
sva-krita-pureshv amishv abahir-antara-samvaranam
tava purusham vadanty akhila-shakti-dhrito 'msha-kritam
iti nri-gatim vivicya kavayo nigamavapanam
bhavata upasate 'nghrim abhavam bhuvi vishvasitah
"The individual living entity, while inhabiting the material bodies he has created for himself
by his karma, actually remains uncovered by either gross or subtle matter. This is so
because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies.
Having determined this to be the status of the living entity, learned sages become imbued
with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered,
and which are the source of liberation."***
Text 60
yasyah shreyas-karam nasti
yaya nirvritim apnuyat
ya sadhayati mam eva
bhaktim tam eva sadhayet
yasyah-than which; shreyah-karam-superior well-being; na-not; asti-there is; yaya-by
which; nirvritim-supreme bliss; apnuyat-one can attain; ya-who; sadhayati-leads; mam- to
Me; eva- certainly; bhaktim-loving devotion; tam-that; eva-indeed; sadhayet-one should
perform.
These preliminary practices of devotion (sadhana-bhakti) are conducive to the realization of
loving devotion. (Loving devotion), than whom there is no superior well-being, who goes
hand in hand with the attainment of the exclusive state of supreme bliss, and who can lead
to Myself.**
Commentary by Shrila Jiva Gosvami
This (sadhana-bhakti) is the way loving devotion (prema-bhakti) may be attained. There is
no other way. This is described in the following words of Shrimad-Bhagavatam (4.24.55):
tam duraradhyam aradhya
satam api durapyaya
ekanta-bhaktya ko vanchet
pada-mulam vina bahih
"My dear Lord, pure devotional service is even difficult for liberated persons to discharge,
but devotional service alone can satisfy You. Who will take to other processes of selfrealization if he is actually serious about the perfection of life?"*
Text 61
dharman anyan parityajya
mam ekam bhaja vishvasan
yadrishi yadrishi shraddha
siddhir bhavati tadrisht
kurvan nirantaram karma
loko 'yam anuvartate
tenaiva karmana dhyayan
mam param bhaktim icchati
dharman-meritorious performances; anyan-other; parityajya-abandoning; mam- Me; ekamalone; bhaja-serve; vishvasan-having faith; yadrishi yadrishi-just as; shraddha-faith;
siddhih- realization; bhavati-arises; tadrishi-corresponding; kurvan-performing; nirantaramceaselessly; karma- activities; lokah ayam-the people of this world; anuvartate- pursue;
tena-by those; eva-indeed; karmana-deeds; dhyayan-meditating; mam- upon Me;paramsupreme; bhaktim- devotion; icchati-one obtains.
Abandoning all meritorious performances serve Me with faith. The realization will correspond
to the nature of one's faith. The people of the world act ceaselessly in pursuance of some
ideal. By meditating on Me by means of those deeds one will obtain devotion characterized
by love in the shape of the supreme service. **
Commentary by Shrila Jiva Gosvami
Even if one has other, non-devotional, desires one should still emphatically engage in the
activities of devotional service (sadhana-bhakti). That is affirmed in this verse. It is also
affirmed by the following words of Shrimad-Bhagavatam (2.3.10):
akamah sarva-kamo va
moksha-kama udara-dhih
tivrena bhakti-yogena
yajeta purusham param
"A person who has broader intelligence, whether he be full of material desire, without any
material desire, or desiring liberation, must by all means worship the supreme whole, the
Personality of Godhead."*
Text 62
aham hi vishvasya caracarasya
bijam pradhanam prakritih pumamsh ca
mayahitam teja idam bibharshi
vidhe vidhehi tvam atho jaganti
aham-I; hi-certainly; vishvasya-of the world; cara-acarasya-of animate and inanimate
objects; bijam-the seed; pradhanam-the substance of matter; prakritih-the material cause;
puman-the purusha; ca-and; maya-by Me; ahitam- conferred; tejah- fiery energy; idamthis; bibharshi-you bear; vidhe-O Brahma; vidhehi-regulate; tvam-you; atha u- now;
jaganti-the worlds.
"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and
inanimate objects. I am pradhana (the substance of matter), I am prakriti (material cause),
and I am purusha (efficient cause). This fiery energy that belongs specially to the Brahman,
that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that
you regulate this phenomenal world of animate and inanimate objects."**
Commentary by Shrila Jiva Gosvami
In this verse the Supreme Personality of Godhead says, “In this way your desire to create
will be fulfilled. It will bear fruit."
Here the word "pradhanam" means "the best", "bijam" means "the perfect and complete
original form of the Supreme Personality of Godhead", “prakritih" means "the unmanifest
form of material energy", and "puman" means "he who sees".
What more need be said? The Lord said, "You carry the power I have given you. Therefore,
O Brahma, with this power I have given, you should create all the worlds filled with moving
and unmoving creatures."
Epilogue
Text 1
adhyaya-sata-sampanna
bhagavad-brahma-samhita
krishnopanisadam saraih
sancita brahmanodita
The Brahma-samhita has one hundred chapters. It was spoken by Lord Brahma. It contains
the essence of the Krishna Upanishads.
Text 2
yadyapi nana-pathan nanarthan smaranti nanarthas te
tad api ca sat-patha-labdha
evasmabhis tv ami pramitah
Although different scholars record different readings of this text, we have followed the best
readings.
Text 3
sanatana-samo yasya
jyayan shriman sanatanah
shri-vallabho 'nujah so 'sau
shri-rupo jiva-sad-gatih
Shrila Rupa Gosvami, whose elder brother is Shrila Sanatana Gosvami, a saint like the
eternal Supreme Personality of Godhead Himself, and whose younger brother is Shri
Vallabha, is the shelter of this Jiva.
Text 4
iti shri-brahma-samhitayam mula-sutrakhyah pancamo 'dhyayah. shri-krishna-pritaye
bhavatad iti karunamayam anisham krishnam namami
Thus concludes the fifth chapter of Shri Brahma-samhita. May what I have done be pleasing
to Lord Krishna. At every moment I offer my respectful obeisances to merciful Lord Krishna.
Poems, Essays and Lectures >> Authorwise Listing >> Others >> Expansions of Lord Gauranga Krishna >>
Expansions of the Lord Gauranga Krishna
Posted by Bhakta Jan Mares at veda.harekrishna.cz
1. Introduction
2. Dashavataras
3. Purusha-avataras
4. Lila-avataras
5. Guna-avataras
6. Manvantara-avataras
7. Yuga-avataras
8. Shaktyavesha-avataras
9. Recognizing the real Avatara
10. Chart of All Expansions
1. Introduction
Lord Gauranga explained to Sanatana Gosvami that the expansions of Lord Krishna who
come to the material creation are called avataras. The word 'avatara' means 'one who
descends' (from Sanskrit avatarati) and in this case the word specifically refers to one who
descends from the spiritual sky. In the spiritual sky there are innumerable Vaikuntha
planets, and from these planets the expansions of the Supreme Personality of Godhead
come into this universe.
Sometimes the word 'incarnation' (lit. 'one who entered flesh', ie. accepted a material body)
is used but this word from the theological point of view does not refer to the Lord. Shrimad
Bhagavatam 5.5.19 describes the body of the Lord as 'durvibhavya', materially
inconceivable, since it may sometimes seem to be material or the Lord may manifest a
material body for some purpose if it is required in the lila (like when He 'left His body' at the
end of Dvaraka-lila). This type of body shouldn't be mistaken as a usual human body. Also,
humans and other jivas cannot themselves manifest avataras (if they are endowed with
specific potency, they are called saktyavesa-avataras though). Using this word for icons in
internet forums, etc., is therefore incorrect. ;)
There are six kinds of incarnations: (1) the purusa-avataras, (2) the lila-avataras, (3) the
guna-avataras, (4) the manvantara-avataras, (5) the yuga-avataras, and (6) the
saktyavesa-avataras.
Lord Gauranga explains some of them to Sanatana Gosvami just to give him an idea of how
the Lord expands and enjoys. These conclusions are also confirmed in Shrimad-Bhagavatam
(1.3.26). There it is said that there is no limit to the incarnations of the Supreme Lord, just
as there is no limit to the waves of the ocean.
2. Dashavataras
Q: Lord Buddha described as one of the Dasavataras and as a saktyavesa avatara. Which is
correct? What kind of avatar is Lord Ramacandra?
A: Both are correct. The word "dasavatara" or "dasa-avatara" denotes not a category of
avataras like yuga-, lila-, manvantara-, or other avataras but the most famous list of ten
avataras (in Sanskrit "dasa" = "10"). This list is to be found e.g. in Garuda Purana 1.86.1011 (or, according to other numbering, 2.30.37). There are other lists as well, like 25
avataras in Bhagavata Purana 1.3 but these ten are the most popular ones. They are often
depicted by artists and celebrated by poets like Jayadeva Gosvami in his Dasavatara-stotra.
Saktyavesa-avataras is a category of avataras who are not visnu-tattva but jiva-tattva
(jivas, or living beings, empowered for a special mission).
The system of avatara categories is quite complex and some avataras belong to more than
one category. If you wish to delve into this technical topic, consult books like Chaitanyacharitamrita by Krishnadasa Kaviraja Gosvami, Laghu-bhagavatamrta by Rupa Gosvami,
etc.
Dasavataras are practically all lila-avataras (some are more than that, like Krishna, who is
avatari, the source of all avataras). Shri Rama is the famous lila-avatara, also listed among
those 25 in Bhagavata Purana. His lila is described in the epic Ramayana.
3. Purusha Avataras and Their Expansions
Krishna first incarnates as the three purusa-avataras, namely the Maha-Vishnu or
Karanodakasayi avatara, the Garbhodakasayi avatara and the Ksirodakasayi avatara. This is
confirmed in the Satvata-tantra:
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham
tani jnatva vimucyate
"For material creation, Lord Krishna's plenary expansion assumes three Vishnus. The first
one, Maha Vishnu, creates the total material energy, known as mahat-tattva. The second,
Garbhodakasayi Vishnu, enters into all the universes to create diversities in each of them.
The third, Ksirodakasayi Vishnu, is diffused as the all-pervading Supersoul in all the
universes and is known as Paramatma. He is present even within the atoms. Anyone who
knows these three Vishnus can be liberated from material entanglement." (Satvata-tantra
quoted in Bg. 7.4 purport)
Krishna is the original Personality of Godhead. His expansion is Balarama, who expands the
original catur vyuha or quadruple expansions.
1) Vasudeva 2) Sankarsana 3) Pradyumna 4) Aniruddha
These original catur vyuha expansions reside in Mathura and Dvaraka. From them twenty
four forms of Vishnu expand. They are named differently according to the arrangement of
the conch, disc, lotus and club in Their hands. All of these twenty four forms reside in each
Vaikuntha planet with the predominating Deity of that planet. From the original catur vyuha
the second catur vyuha expands. In this second catur vyuha the form of Sankarsana is also
called Maha Sankarsana. It is from Maha Sankarsana that Maha Vishnu becomes
manifested.
KRISHNA OR GAURANGA
Original Personality of Godhead
|
BALARAMA OR NITYANANDA
First expansion
|
ORIGINAL CATUR VYUHA
Vasudeva, Sankarsana, Pradyumna, Aniruddha
|
SECOND CATUR VYUHA
Vasudeva, Sankarsana,¿ Pradyumna, Aniruddha
(each expand into three and³then another two expansions)
|
(Maha Sankarsana)
|
MAHA VISNU
1) MAHA VISNU lies on the Causal Ocean which appears in one corner of the spiritual world.
He manifests the mahat tattva (or the sum total of material energy). It is into this mahat
tattva that He exhales all of the seedlike universes through the pores of His skin. These
seedlike universes then expand as the different material elements form coverings around
them. Each of the coverings is ten times thicker than the previous covering and form a
shell-like covering. When Maha Vishnu impregnates the living entities by His glance into the
material nature it begins to manifest its various energies.
2) When the universes have thus developed in the womb of material nature, Maha Vishnu
expands as GARBHODAKASAYI VISNU, Who enters into each universe with the living entities
of that particular universe and thus activates each universe by His presence. He lies down
on Ananta Sesa who lies on the Garbha ocean, which is the perspiration from the Lord's
body and half fills the universe. From His navel comes a lotus bud which is the total form of
the living entities' fruitive activity. The lotus grows dissipating the darkness of the universe.
On top of the lotus Brahma, the first living being appears. Situated on the lotus, Brahma
could not understand anything. He began entering the stem and climbed down to find its
origin. Not finding anything, Brahma again returned to the top of the lotus where he heard
the word ta-pa (austerity). Hearing the sound Brahma underwent penance for one thousand
celestial years; (6x30x12x1000 earthly years). Being very pleased with Brahma's tapasya,
the Lord manifested the Vaikuntha planets to him. Seeing Vaikuntha, Brahma became very
happy and bowed to the Lord. Being very pleased with Brahma the Lord shakes his hand
and reveals how to create the universe.
3) To maintain the universe Garbhodakasayi Vishnu expands as KSIRODAKASAYI VISNU,
Who is the all-pervading Supersoul (Paramatma). By His entering into every atom He
maintains the whole universe. His abode is Svetadvipa, an island in the ocean of milk.
Krishna's energies can also be divided into three: His energy of thinking feeling and acting.
When He exhibits His thinking energy, He is the Supreme Lord; when He exhibits His feeling
energy, He is Lord Vasudeva; when He exhibits His acting energy, He is Sankarsana
Balarama. Without His thinking, feeling and acting, there would be no possibility of creation.
Although there is no creation in the spiritual world - for there the planets are beginningless there is creation in the material world. In either case, however, both the spiritual and
material worlds are manifestations of the energy of acting, in which Krishna acts in the form
of Sankarsana and Balarama.
References: SB 1.3.1-5, 2.9.4-9, 3.8.11-21, 10.46.31.
4. Lila Avataras (Pastime Avataras)
During Brahma's one day there are twenty-five Lila-avataras also known as Kalpa avataras
because they appear in every Kalpa. Out of these, the incarnation of Hamsa and Mohini are
not permanent, but Kapila, Dattatreya, Rsabha, Dhanvantari and Vyasa are five eternal
forms, and they are more celebrated. The incarnations of the tortoise Kurma, the fish
Matsya, Nara-narayana, Varaha, Hayasirsa, Prsnigarbha, and Balarama are considered to be
vaibhava-avataras.
1) Catursana - The four Kumaras, sons of Lord Brahma
They appeared in the beginning of creation and are specifically empowered to distribute
transcendental knowledge. They are empowered with the Lord's jnana-sakti and therefore
they are also known as saktyavesa-avataras.
2) Narada Muni - The son of Lord Brahma
He is empowered with the Lord's bhakti-sakti and therefore he is also saktyavesa-avatara.
3) Varahadeva - Sukara or the Boar incarnation
The Boar incarnation appeared in two different millenniums. During the period of
Svayambhuva Manu, the earthly planet remained submerged in the water of devastation, so
the Lord appeared as a white boar and lifted the earth and set it properly. During the period
of Caksusa Manu Lord Boar was red and He killed the demon Hiranyaksa.
4) Matsya - The Fish incarnation
He appeared to show special mercy to Satyavrata Muni. After the period of Caksusa Manu
when there was a partial inundation, he also protected Satyavrata Muni (who later became
Vaivasvata Manu) by keeping him safe on a boat.
5) Yajna - The son of Prajapati Ruci and Akuti
During the period of Svayambhuva Manu there was no qualified Indra. So the Lord
appeared as Yajna and took that position.
6) Nara Narayana - The twin sons of King Dharma and Murti
They are partial expansions of Krishna and Arjuna. Nara and Narayana Rsis exhibited the
Lord's renunciation.
7) Kapiladeva - The son of Kardama Muni and Devahuti
He explained the original (personal) Sankhya philosophy. Kapiladeva exhibited the Lord's
transcendental knowledge.
8) Dattatreya - The son of Atri Muni and Anasuya
He is a combined incarnation of Lord Vishnu, Brahma and Siva. He spoke on the subject of
transcendence to Alarka, Prahlada, Yadu, etc.
9) Hayasirsa - Lord Hayagriva
At the end of the millennium ignorance personified took the form of a demon, stole the
Vedas and took them to the planet Rasatala. At that time the Lord, at the request of
Brahma, retrieved them after assuming the form of a horse.
10) Hamsa - The Swan incarnation
Due to bewilderment, Brahma, could not answer some questions put forward by his sons. At
that time the Lord appeared as a swan and answered the questions.
11) Prsnigarbha - The incarnation who appeared before Dhruva
He created the planet known as Dhruvaloka for the habitation of Dhruva Maharaja.
12) Rsabha - The son of King Nabhi and Merudevi
His oldest son was Bharata Maharaja of which the earth was named after as Bharat-varsa.
He instructed his sons to follow the path of perfection by tapasya (asceticism).
13) Prthu - The incarnation of the Lord's ruling force
Due to the demonic nature of King Vena, the sages killed him by a curse. They prayed for
the Lord to appear and churned the two arms of the dead body according to a specific
method and the Lord appeared as Prthu.
14) Nrsimhadeva - The half-man half-lion incarnation
He appeared to protect Prahlada by killing his demoniac father Hiranyakasipu.
15) Kurma - The Tortoise incarnation
He appeared to become the resting place of the Mandara Hill, used as a churning rod by the
demons and demigods to produce nectar.
16) Dhanvantari - The father of Ayurveda
He appeared from the ocean of milk with the pot of nectar.
17) Mohini - The Lord's form of a beautiful woman
The Lord tricked the demons by appearing in the form of a beautiful woman and asked the
demons for the nectar and distributed it to the demigods.
18) Vamanadeva - The dwarf incarnation, son of Kasyapa Muni and Aditi
Assuming the form of a dwarf brahmacari the Lord visited the fire sacrifice of Bali Maharaja.
He begged three steps of land and with those steps He took the whole universe. He is the
son of Kasyapa and Aditi.
19) Parasurama - Bhrgupati, the son of Jamadagni Muni and Renuka
He annihilated the ksatriyas twenty-one times because of their rebellion against the
brahmanas.
20) Raghavendra - Lord Ramacandra, son of King Dasaratha and Kausalya
He came to perform pleasing work for the demigods, protect His devotees and kill Ravana
and his followers. The Lord assumed the form of a human being and exhibited superhuman
powers by controlling the Indian Ocean.
21) Vyasadeva - The son of Parasara Muni and Satyavati
He divided the one Veda into several branches and sub-branches, seeing that the people in
general were becoming less intelligent.
22) Lord Balarama - The first plenary expansion of the Lord
He acts as Lord Krishna's older brother in Their pastimes in Vrndavana.
23) Lord Krishna - The original form of the Lord
Both Balarama and Krishna appeared in the family of Vrsni (Yadu dynasty) and in doing so
removed the burden of the world.
24) Buddha - The son of Anjana
He appeared in the province of Gaya in the beginning of Kali-yuga to delude those who are
inimical to the faithful. He also appeared to stop animal slaughter in the name of Vedic
sacrifices by preaching non-violence and by not accepting Vedic authorities. There is also
another Buddha incarnation mentioned in another Kali-yuga when Lord appeared to
bewilder the demons who were destroying the inhabitants of other planets by flying unseen
in space ships made by the demon Maya.
25) Kalki - The son of brahmana Vishnu-yasa
He will appear in the village Sambhala at the end of Kali-yuga. He will mount a horse,
Devadatta, and taking His sword, will kill millions upon millions of degraded barbarian
humans. He will also commence Satya-yuga.
5. Guna Avataras
(Incarnations of the qualitative modes of nature)
They are Brahma (rajo-guna), Vishnu (sattva-guna) and Siva (tamo-guna). Brahma is one
of the living entities, but due to his devotional service he is very powerful. This primal living
entity, master of the mode of material passion, is directly empowered by the
Garbhodakasayi Vishnu to create innumerable living entities. In Brahma-samhita (5.49)
Brahma is likened to valuable jewels influenced by the rays of the sun, and the sun is
likened to the Supreme Lord Garbhodakasayi Vishnu. If in some kalpa there is no suitable
living entity capable of acting in Brahma's capacity, Garbhodakasayi Vishnu Himself
manifests as Brahma and acts accordingly.
Similarly, by expanding Himself as Lord Siva, the Supreme Lord is engaged when there is a
need to annihilate the universe. Lord Siva, in association with maya, has many forms, which
are generally numbered at eleven. (They are not, technically speaking, avataras since this
term is used only for Shri Vishnu's manifestations. Hanuman could be called an expansion of
Siva, Siva-amsa or so. He is not a jiva.) Lord Siva is not one of the living entities; he is a
transformation of Krishna Himself. The example of milk and yogurt is often given in this
regard - yogurt is a preparation of milk, but still yogurt cannot be used as milk. Similarly,
Lord Siva is an expansion of Krishna, but he cannot act as Krishna, nor can we derive the
spiritual restoration from Lord Siva that we derive from Krishna. The essential difference is
that Lord Siva has a connection with material nature, but Vishnu or Lord Krishna has
nothing to do with material nature. In Shrimad-Bhagavatam (10.88.3) it is stated that Lord
Siva is a combination of three kinds of transformed consciousness known as vaikarika,
taijasa and tamasa.
The Vishnu incarnation, although master of the modes of goodness within each universe, is
in no way in touch with the influence of material nature. Although Vishnu is equal to
Krishna, Krishna is the original source. Vishnu is a part, but Krishna is the whole. This is the
version given by Vedic literatures. In Brahma-samhita the example is given of an original
candle which lights a second candle. Although both candles are of equal power, one is
accepted as the original, and the other is said to be kindled from the original. The Vishnu
expansion is like the second candle. He is as powerful as Krishna, but the original Vishnu is
Krishna. Brahma and Lord Siva are obedient servants of the Supreme Lord, and the
Supreme Lord as Vishnu is an expansion of Krishna.
6. Manvantara Avataras
There are fourteen manvantara-avataras who appear during the fourteen ruling periods of
Manus (manvantaras) in one day of Brahma (kalpa). They are unlimited in number. Each
manvantara is presided over by different Indra. Presently the rule of the 7th Vaivasvata
Manu is going on and we are in the 28th Chatur Yuga. Each Manu has around 71 Chatur
Yugas (Cycle of four yugas each of total 4,320,000 years). In that way there are 14 Manus
i.e. 1000 Chatur Yugas (71 x 14) in 12 hours of Brahma which is our 4,320,000,000 years.
The original source of all expansions and incarnations Lord Krishna or Lord Gauranga, who
are both the same Person, advent only once in 24 hours of Shrila Brahma which is once in
our 8,640,000,000 years. Brahma lives for a total of 100 years which is around our
8,640,000,000 x 365 x 100 = 315,360,000,000,000 years after there is a complete
annihilation when all the universes enter again into the body of Lord Karanodakashayi or
Maha Vishnu, the first Purusha Avatara of Lord Gauranga Krishna.
1. Svayambhuva Manu: Father Brahma, Avatara Yajna, Indra Yajna.
2. Svarocisa Manu: Father Agni, Avatara Vibhu, Indra Rochana.
3. Uttama Manu: Father Priyavrata, Avatara Satyasena, Indra Satyajit.
4. Tamasa Manu: Father Priyavrata, Avatara Hari, Indra Trisikha.
5. Raivata Manu: Father Priyavrata, Avatara Vakuntha, Indra Vibhu.
6. Chakshusha Manu: Father Priyavrata, Avatara Ajita, Indra Mantradruma.
7. Vaivasvata Manu: Father Chakshu, Avatara Vamana, Indra Purandara.
8. Savarni Manu: Father Vivasvan, Avatara Sarvabhauma, Indra Bali.
9. Daksha Savarni Manu: Father Varuna, Avatara Rishabha, Indra Adbhuta.
10. Brahma Savarni Manu: Father Upashloka, Avatara Vishvakshena, Indra Shambhu.
11. Dharma Savarni Manu: Father Upashloka, Avatara Dharmasetu, Indra Vaidhrita.
12. Rudra Savarni Manu: Father Upashloka, Avatara Svadhama, Indra Ritadhama.
13. Deva Savarni Manu: Father Upashloka, Avatara Yogeshvara, Indra Divaspati.
14. Indra Savarni Manu: Upashloka, Avatara Brihadbhani, Indra Suchi.
Out of these fourteen manvantara-avataras, Yajna and Vamana are also lila-avataras. These
fourteen manvantara-avataras are also known as vaibhava-avataras.
In SB 3.11.27 and 4.24.42 p. manvantara-avataras are confused with Manus as seen also
from SB 1.3.5 p. Yajna is the manvantara-avatara in Svayambhuva Manu's reign, Vibhu is
the manvantara-avatara in Svarocisa Manu's reign, and so on as per SB 8.13, CC 2.20.246
p., 2.20.319.
During each manvantara, in the Dvapara-yuga of each divya-yuga (maha-yuga), different
sages accept the position of Vyasa or the compiler of the Vedas, Puranas, etc. In the
Vaivasvata manvantara there were until now 28 Vyasas (Vishnu Purana 3.3 - 3.4.5):
1) Brahma
2) Prajapati or Manu
3) Usana, Sukracarya
4) Brhaspati
5) Savitri
6) Yamaraja
7) Indra
8) Vasistha
9) Sarasvata
10) Tridhama
11) Trivisana
12) Bharadhvaja
13) Antariksa
14) Vapra 15) Trayyaruna
16) Dhananjaya
17) Krtanjaya
18) Rina
19) Bharadvaja
20) Gautama
21) Uttama
22) Vena
23) Somasusmapana
24) Riksa or Valmiki
25) Sakti, father of Parasara Muni
26) Parasara Muni
27) Jaratkaru
28) Krishna Dvaipayana Vyasa (Shri Narayana Himself)
In the next Dvapara-yuga the Vyasa will be Asvatthama, the son of Drona.
7. Yuga-avataras
The four yuga-avataras are also described in Shrimad-Bhagavatam. In the Satya-yuga, the
incarnation of God is white; in the Treta-yuga He is red; in the Dvapara-yuga, He is
blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His
color is yellowish as in the case of Gauranga Mahaprabhu.
This particular incarnation of the Supreme Personality of Godhead is foretold in ShrimadBhagavatam (11.5.32):
krishna-varnam tvisakrishnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi sumedhasah
"In the age of Kali the Lord incarnates as a devotee, yellowish in color, and is always
chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare. Although He is Krishna, His complexion is not blackish like
Krishna's in Dvapara-yuga but is golden. It is in Kali-yuga that the Lord engages in
preaching love of Godhead through the sankirtana movement, and those living entities who
are intelligent adopt this process of self-realization."
8. Shaktyavesha Avataras
There is no limit to the saktyavesa-avataras. The saktyavesa incarnations are of two kinds direct and indirect. When the Lord Himself comes, He is called saksat, or a direct
saktyavesa-avatara, and when He empowers some living entity to represent Him that living
entity is called an indirect or avesa incarnation.
Examples of direct or saksad-avataras are the Sesa incarnation and the Ananta incarnation.
In Ananta the power for sustaining all planets is invested, and in the Sesa incarnation the
power for serving the Supreme Lord is invested.
Examples of indirect avataras are the four Kumaras, Narada, Prthu and Parasurama. These
are actually living entities, but there is specific power given to them by the Supreme
Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific
entities, they are called avesa-avataras. The four Kumaras specifically represent the
Supreme Lord's opulence of knowledge. Narada represents the devotional service of the
Supreme Lord. Devotional service is also represented by Lord Gauranga, who is considered
to be the full representation of devotional service. In Brahma the opulence of creative power
is invested, and in King Prthu the power for maintaining the living entities is invested.
Similarly, in Parasurama the power for killing evil elements is invested.
As far as vibhuti, or the special favor of the Supreme Personality of Godhead, is concerned,
it is described in the Tenth Chapter of Bhagavad-gita that a living entity who appears to be
especially powerful or beautiful should be known to be especially favored by the Supreme
Lord.
9. Recognizing the Real Avatara
When Lord Gauranga described the incarnation for this age of Kali, Sanatana Gosvami, who
had been a government minister and was perfectly capable of drawing conclusions, directly
asked of the Lord, "How can one understand the advent of an incarnation?" By the
description of the incarnation for the Kali millennium, Sanatana Gosvami could understand
that Lord Gauranga was indeed that incarnation of Krishna, and he could also understand
that in the future there would be many people who would try to imitate Lord Gauranga.
"As one can understand the different incarnations for different millenniums by referring to
Vedic literature," the Lord replied, "one can similarly understand who is actually the
incarnation of Godhead in this age of Kali." In this way the Lord especially stressed
reference to authoritative scriptures. In other words, one should not whimsically accept a
person as an incarnation but should try to understand the characteristics of an incarnation
by referring to scriptures. An incarnation of the Supreme Lord never declares Himself to be
an incarnation, but His followers must ascertain who is an incarnation and who is a
pretender by referring to authoritative scriptures. Real avatara does not want to be glorified
(SB 4.15.23):
parokse 'smad-upasrutany alam
stotram apicya-vacah
uttamasloka-gunanuvade
na stavayanti sabhyah
O gentle reciters, offer such prayers in due course of time, when the qualities of which you
have spoken actually manifest themselves in me. The gentle who offer prayers to the
Supreme Personality of Godhead do not attribute such qualities to a human being, who does
not actually have them.
Purport:
"Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God
and who is not. Nondevotee impersonalists, however, who have no idea what God is and
who never offer prayers to the Supreme Personality of Godhead, are always interested in
accepting a human being as God and offering such prayers to him. This is the difference
between a devotee and a demon. Demons manufacture their own gods, or a demon himself
claims to be God, following in the footsteps of Ravana and Hiranyakasipu. Although Prthu
Maharaja was factually an incarnation of the Supreme Personality of Godhead, he rejected
those praises because the qualities of the Supreme Person were not yet manifest in him. He
wanted to stress that one who does not actually possess these qualities should not try to
engage his followers and devotees in offering him glory for them, even though these
qualities might be manifest in the future. If a man who does not factually possess the
attributes of a great personality engages his followers in praising him with the expectation
that such attributes will develop in the future, that sort of praise is actually an insult."
Any intelligent person can understand the characteristics of an avatara by understanding
two features - the principal feature, called personality, and the marginal features. In the
scriptures there are descriptions of the characteristics of the body and the activities of an
incarnation, and the description of the body is the principal feature by which an incarnation
can be identified. The activities of the incarnation are the marginal features. This is
confirmed in the beginning of Shrimad-Bhagavatam (1.1.1) where the features of an
avatara are nicely described. In that verse, the two terms param and satyam are used, and
Lord Gauranga indicates that these words reveal Krishna's principal feature. The other
marginal features indicate that He taught Vedic knowledge to Brahma and incarnated as the
purusa-avatara to create the cosmic manifestation. These are occasional features manifest
for some special purposes. One should be able to understand and distinguish the principal
and marginal features of an avatara. No one can declare himself an incarnation without
referring to these two features. An intelligent man will not accept anyone as an avatara
without studying the principal and marginal features. When Sanatana Gosvami tried to
confirm Lord Gauranga's personal characteristics as being those of the incarnation of this
age, Lord Gauranga Himself indirectly made the confirmation by simply saying, "Let us
leave aside all these discussions and continue with a description of the saktyavesaavataras."
10. Chart of All Expansions
http://www.nitaiveda.com/avataras.gif
Poems, Essays and Lectures >> Authorwise Listing >> Others >> Incarnations (Avatara) Tattva >>
Incarnations and Expansions of the Lord
Dasavataras
Purusa-avataras
Lila-avataras
Guna-avataras
Manvantara-avataras
Yuga-avataras
Saktyavesa-avataras
Recognizing the real avatara
Lord Caitanya explained to Sanatana Gosvami that the expansions of Lord Krsna who come
to the material creation are called avataras. The word 'avatara' means 'one who descends'
(from Sanskrit avatarati) and in this case the word specifically refers to one who descends
from the spiritual sky. In the spiritual sky there are innumerable Vaikuntha planets, and
from these planets the expansions of the Supreme Personality of Godhead come into this
universe.
Sometimes the word 'incarnation' (lit. 'one who entered flesh', ie. accepted a material body)
is used but this word from the theological point of view specifically refers to Jesus. Srimad
Bhagavatam 5.5.19 describes the body of the Lord as 'durvibhavya', materially
inconceivable, since it may sometimes seem to be material or the Lord may manifest a
material body for some purpose if it is required in the lila (like when He 'left His body' at the
end of Dvaraka-lila). This type of body shouldn't be mistaken as a usual human body. Also,
humans and other jivas cannot themselves manifest avataras (if they are endowed with
specific potency, they are called saktyavesa-avataras though). Using this word for icons in
internet forums, etc., is therefore incorrect. ;)
There are six kinds of incarnations: (1) the purusa-avataras, (2) the lila-avataras, (3) the
guna-avataras, (4) the manvantara-avataras, (5) the yuga-avataras, and (6) the
saktyavesa-avataras.
Lord Caitanya explains some of them to Sanatana Gosvami just to give him an idea of how
the Lord expands and enjoys. These conclusions are also confirmed in Srimad-Bhagavatam
(1.3.26). There it is said that there is no limit to the incarnations of the Supreme Lord, just
as there is no limit to the waves of the ocean.
Dasavataras
Q: Lord Buddha described as one of the Dasavataras and as a saktyavesa avatara. Which is
correct? What kind of avatar is Lord Ramacandra?
A: Both are correct. The word "dasavatara" or "dasa-avatara" denotes not a category of
avataras like yuga-, lila-, manvantara-, or other avataras but the most famous list of ten
avataras (in Sanskrit "dasa" = "10"). This list is to be found e.g. in Garuda Purana 1.86.1011 (or, according to other numbering, 2.30.37). There are other lists as well, like 25
avataras in Bhagavata Purana 1.3 but these ten are the most popular ones. They are often
depicted by artists and celebrated by poets like Jayadeva Gosvami in his Dasavatara-stotra.
Saktyavesa-avataras is a category of avataras who are not visnu-tattva but jiva-tattva
(jivas, or living beings, empowered for a special mission).
The system of avatara categories is quite complex and some avataras belong to more than
one category. If you wish to delve into this technical topic, consult books like Caitanyacaritamrta by Krsnadasa Kaviraja Gosvami (published and distributed by ISKCON), Laghubhagavatamrta by Rupa Gosvami, etc.
Dasavataras are practically all lila-avataras (some are more than that, like Krsna, who is
avatari, the source of all avataras). Sri Rama is the famous lila-avatara, also listed among
those 25 in Bhagavata Purana. His lila is described in the epic Ramayana.
Purusa-avataras and their expansions
Krsna first incarnates as the three purusa-avataras, namely the Maha-Visnu or
Karanodakasayi avatara, the Garbhodakasayi avatara and the Ksirodakasayi avatara. This is
confirmed in the Satvata-tantra:
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham
tani jnatva vimucyate
"For material creation, Lord Krsna's plenary expansion assumes three Visnus. The first one,
Maha Visnu, creates the total material energy, known as mahat-tattva. The second,
Garbhodakasayi Visnu, enters into all the universes to create diversities in each of them.
The third, Ksirodakasayi Visnu, is diffused as the all-pervading Supersoul in all the universes
and is known as Paramatma. He is present even within the atoms. Anyone who knows these
three Visnus can be liberated from material entanglement." (Satvata-tantra quoted in Bg.
7.4 purport)
Krsna is the original Personality of Godhead. His expansion is Balarama, who expands the
original catur vyuha or quadruple expansions.
1) Vasudeva 2) Sankarsana 3) Pradyumna 4) Aniruddha
These original catur vyuha expansions reside in Mathura and Dvaraka. From them twenty
four forms of Visnu expand. They are named differently according to the arrangement of the
conch, disc, lotus and club in Their hands. All of these twenty four forms reside in each
Vaikuntha planet with the predominating Deity of that planet. From the original catur vyuha
the second catur vyuha expands. In this second catur vyuha the form of Sankarsana is also
called Maha Sankarsana. It is from Maha Sankarsana that Maha Visnu becomes manifested.
KRSNA
Original Personality of Godhead
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BALARAMA
First expansion
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ORIGINAL CATUR VYUHA
Vasudeva, Sankarsana, Pradyumna, Aniruddha
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SECOND CATUR VYUHA
Vasudeva, Sankarsana,¿ Pradyumna, Aniruddha
(each expand into three and³then another two expansions)
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(Maha Sankarsana)
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MAHA VISNU
1) MAHA VISNU lies on the Causal Ocean which appears in one corner of the spiritual world.
He manifests the mahat tattva (or the sum total of material energy). It is into this mahat
tattva that He exhales all of the seedlike universes through the pores of His skin. These
seedlike universes then expand as the different material elements form coverings around
them. Each of the coverings is ten times thicker than the previous covering and form a
shell-like covering. When Maha Visnu impregnates the living entities by His glance into the
material nature it begins to manifest its various energies.
2) When the universes have thus developed in the womb of material nature, Maha Visnu
expands as GARBHODAKASAYI VISNU, Who enters into each universe with the living entities
of that particular universe and thus activates each universe by His presence. He lies down
on Ananta Sesa who lies on the Garbha ocean, which is the perspiration from the Lord's
body and half fills the universe. From His navel comes a lotus bud which is the total form of
the living entities' fruitive activity. The lotus grows dissipating the darkness of the universe.
On top of the lotus Brahma, the first living being appears. Situated on the lotus, Brahma
could not understand anything. He began entering the stem and climbed down to find its
origin. Not finding anything, Brahma again returned to the top of the lotus where he heard
the word ta-pa (austerity). Hearing the sound Brahma underwent penance for one thousand
celestial years; (6x30x12x1000 earthly years). Being very pleased with Brahma's tapasya,
the Lord manifested the Vaikuntha planets to him. Seeing Vaikuntha, Brahma became very
happy and bowed to the Lord. Being very pleased with Brahma the Lord shakes his hand
and reveals how to create the universe.
3) To maintain the universe Garbhodakasayi Visnu expands as KSIRODAKASAYI VISNU,
Who is the all-pervading Supersoul (Paramatma). By His entering into every atom He
maintains the whole universe. His abode is Svetadvipa, an island in the ocean of milk.
Krsna's energies can also be divided into three: His energy of thinking feeling and acting.
When He exhibits His thinking energy, He is the Supreme Lord; when He exhibits His feeling
energy, He is Lord Vasudeva; when He exhibits His acting energy, He is Sankarsana
Balarama. Without His thinking, feeling and acting, there would be no possibility of creation.
Although there is no creation in the spiritual world - for there the planets are beginningless there is creation in the material world. In either case, however, both the spiritual and
material worlds are manifestations of the energy of acting, in which Krsna acts in the form
of Sankarsana and Balarama.
References: SB 1.3.1-5, 2.9.4-9, 3.8.11-21, 10.46.31
Expansions and avataras chart (.jpg picture)
Lila-avataras (pastime avataras)
During Brahma's one day there are twenty-five Lila-avataras also known as Kalpa avataras
because they appear in every Kalpa. Out of these, the incarnation of Hamsa and Mohini are
not permanent, but Kapila, Dattatreya, Rsabha, Dhanvantari and Vyasa are five eternal
forms, and they are more celebrated. The incarnations of the tortoise Kurma, the fish
Matsya, Nara-narayana, Varaha, Hayasirsa, Prsnigarbha, and Balarama are considered to be
vaibhava-avataras.
1) Catursana - The four Kumaras, sons of Lord Brahma
They appeared in the beginning of creation and are specifically empowered to distribute
transcendental knowledge. They are empowered with the Lord's jnana-sakti and therefore
they are also known as saktyavesa-avataras.
2) Narada Muni - The son of Lord Brahma
He is empowered with the Lord's bhakti-sakti and therefore he is also saktyavesa-avatara.
3) Varahadeva - Sukara or the Boar incarnation
The Boar incarnation appeared in two different millenniums. During the period of
Svayambhuva Manu, the earthly planet remained submerged in the water of devastation, so
the Lord appeared as a white boar and lifted the earth and set it properly. During the period
of Caksusa Manu Lord Boar was red and He killed the demon Hiranyaksa.
4) Matsya - The Fish incarnation
He appeared to show special mercy to Satyavrata Muni. After the period of Caksusa Manu
when there was a partial inundation, he also protected Satyavrata Muni (who later became
Vaivasvata Manu) by keeping him safe on a boat.
5) Yajna - The son of Prajapati Ruci and Akuti
During the period of Svayambhuva Manu there was no qualified Indra. So the Lord
appeared as Yajna and took that position.
6) Nara Narayana - The twin sons of King Dharma and Murti
They are partial expansions of Krsna and Arjuna. Nara and Narayana Rsis exhibited the
Lord's renunciation.
7) Kapiladeva - The son of Kardama Muni and Devahuti
He explained the original (personal) Sankhya philosophy. Kapiladeva exhibited the Lord's
transcendental knowledge.
8) Dattatreya - The son of Atri Muni and Anasuya
He is a combined incarnation of Lord Visnu, Brahma and Siva. He spoke on the subject of
transcendence to Alarka, Prahlada, Yadu, etc.
9) Hayasirsa - Lord Hayagriva
At the end of the millennium ignorance personified took the form of a demon, stole the
Vedas and took them to the planet Rasatala. At that time the Lord, at the request of
Brahma, retrieved them after assuming the form of a horse.
10) Hamsa - The Swan incarnation
Due to bewilderment, Brahma, could not answer some questions put forward by his sons. At
that time the Lord appeared as a swan and answered the questions.
11) Prsnigarbha - The incarnation who appeared before Dhruva
He created the planet known as Dhruvaloka for the habitation of Dhruva Maharaja.
12) Rsabha - The son of King Nabhi and Merudevi
His oldest son was Bharata Maharaja of which the earth was named after as Bharat-varsa.
He instructed his sons to follow the path of perfection by tapasya (asceticism).
13) Prthu - The incarnation of the Lord's ruling force
Due to the demonic nature of King Vena, the sages killed him by a curse. They prayed for
the Lord to appear and churned the two arms of the dead body according to a specific
method and the Lord appeared as Prthu.
14) Nrsimhadeva - The half-man half-lion incarnation
He appeared to protect Prahlada by killing his demoniac father Hiranyakasipu.
15) Kurma - The Tortoise incarnation
He appeared to become the resting place of the Mandara Hill, used as a churning rod by the
demons and demigods to produce nectar.
16) Dhanvantari - The father of Ayurveda
He appeared from the ocean of milk with the pot of nectar.
17) Mohini - The Lord's form of a beautiful woman
The Lord tricked the demons by appearing in the form of a beautiful woman and asked the
demons for the nectar and distributed it to the demigods.
18) Vamanadeva - The dwarf incarnation, son of Kasyapa Muni and Aditi
Assuming the form of a dwarf brahmacari the Lord visited the fire sacrifice of Bali Maharaja.
He begged three steps of land and with those steps He took the whole universe. He is the
son of Kasyapa and Aditi.
19) Parasurama - Bhrgupati, the son of Jamadagni Muni and Renuka
He annihilated the ksatriyas twenty-one times because of their rebellion against the
brahmanas.
20) Raghavendra - Lord Ramacandra, son of King Dasaratha and Kausalya
He came to perform pleasing work for the demigods, protect His devotees and kill Ravana
and his followers. The Lord assumed the form of a human being and exhibited superhuman
powers by controlling the Indian Ocean.
21) Vyasadeva - The son of Parasara Muni and Satyavati
He divided the one Veda into several branches and sub-branches, seeing that the people in
general were becoming less intelligent.
22) Lord Balarama - The first plenary expansion of the Lord
He acts as Lord Krsna's older brother in Their pastimes in Vrndavana.
23) Lord Krsna - The original form of the Lord
Both Balarama and Krsna appeared in the family of Vrsni (Yadu dynasty) and in doing so
removed the burden of the world.
24) Buddha - The son of Anjana
He appeared in the province of Gaya in the beginning of Kali-yuga to delude those who are
inimical to the faithful. He also appeared to stop animal slaughter in the name of Vedic
sacrifices by preaching non-violence and by not accepting Vedic authorities. There is also
another Buddha incarnation mentioned in another Kali-yuga when Lord appeared to
bewilder the demons who were destroying the inhabitants of other planets by flying unseen
in space ships made by the demon Maya.
25) Kalki - The son of brahmana Visnu-yasa
He will appear in the village Sambhala at the end of Kali-yuga. He will mount a horse,
Devadatta, and taking His sword, will kill millions upon millions of degraded barbarian
humans. He will also commence Satya-yuga.
Guna-avataras
(incarnations of the qualitative modes of nature)
They are Brahma (rajo-guna), Visnu (sattva-guna) and Siva (tamo-guna). Brahma is one of
the living entities, but due to his devotional service he is very powerful. This primal living
entity, master of the mode of material passion, is directly empowered by the
Garbhodakasayi Visnu to create innumerable living entities. In Brahma-samhita (5.49)
Brahma is likened to valuable jewels influenced by the rays of the sun, and the sun is
likened to the Supreme Lord Garbhodakasayi Visnu. If in some kalpa there is no suitable
living entity capable of acting in Brahma's capacity, Garbhodakasayi Visnu Himself manifests
as Brahma and acts accordingly.
Similarly, by expanding Himself as Lord Siva, the Supreme Lord is engaged when there is a
need to annihilate the universe. Lord Siva, in association with maya, has many forms, which
are generally numbered at eleven. (They are not, technically speaking, avataras since this
term is used only for Sri Visnu's manifestations. Hanuman could be called an expansion of
Siva, Siva-amsa or so. He is not a jiva.) Lord Siva is not one of the living entities; he is a
transformation of Krsna Himself. The example of milk and yogurt is often given in this
regard - yogurt is a preparation of milk, but still yogurt cannot be used as milk. Similarly,
Lord Siva is an expansion of Krsna, but he cannot act as Krsna, nor can we derive the
spiritual restoration from Lord Siva that we derive from Krsna. The essential difference is
that Lord Siva has a connection with material nature, but Visnu or Lord Krsna has nothing to
do with material nature. In Srimad-Bhagavatam (10.88.3) it is stated that Lord Siva is a
combination of three kinds of transformed consciousness known as vaikarika, taijasa and
tamasa.
The Visnu incarnation, although master of the modes of goodness within each universe, is in
no way in touch with the influence of material nature. Although Visnu is equal to Krsna,
Krsna is the original source. Visnu is a part, but Krsna is the whole. This is the version given
by Vedic literatures. In Brahma-samhita the example is given of an original candle which
lights a second candle. Although both candles are of equal power, one is accepted as the
original, and the other is said to be kindled from the original. The Visnu expansion is like the
second candle. He is as powerful as Krsna, but the original Visnu is Krsna. Brahma and Lord
Siva are obedient servants of the Supreme Lord, and the Supreme Lord as Visnu is an
expansion of Krsna.
Manvantara-avataras
There are fourteen manvantara-avataras who appear during the fourteen ruling periods of
Manus (manvantaras) in one day of Brahma (kalpa). They are unlimited in number. Each
manvantara is presided over by different Indra.
Manu
1. Svayambhuva
2. Svarocisa
3. Uttama
4. Tamasa
5. Raivata
6. Caksusa
7. Vaivasvata
(Sraddhadeva)
8. Savarni
9. Daksa Savarni
10. Brahma Savarni
11. Dharma Savarni
12. Rudra Savarni
13. Deva Savarni
14. Indra Savarni
Father
Brahma
Agni
Priyavrata
Priyavrata
Priyavrata
Caksu
Vivasvan
Vivasvan
Varuna
Upasloka
Upasloka
Upasloka
Upasloka
Upasloka
Avatara
Yajna
Vibhu
Satyasena
Hari
Vaikuntha
Ajita
Vamana
Sarvabhauma
Rsabha
Visvaksena
Dharmasetu
Svadhama
(Sudhama)
Yogesvara
Brhadbhanu
Indra
Yajna
Rocana
Satyajit
Trisikha
Vibhu
Mantradruma
Purandara
Bali
Adbhuta
Sambhu
Vaidhrta
Rtadhama
Divaspati
Suci
Out of these fourteen manvantara-avataras, Yajna and Vamana are also lila-avataras. These
fourteen manvantara-avataras are also known as vaibhava-avataras.
In SB 3.11.27 and 4.24.42 p. manvantara-avataras are confused with Manus as seen also
from SB 1.3.5 p. Yajna is the manvantara-avatara in Svayambhuva Manu's reign, Vibhu is
the manvantara-avatara in Svarocisa Manu's reign, and so on as per SB 8.13, CC 2.20.246
p., 2.20.319.
During each manvantara, in the Dvapara-yuga of each divya-yuga (maha-yuga), different
sages accept the position of Vyasa or the compiler of the Vedas, Puranas, etc. In the
Vaivasvata manvantara there were until now 28 Vyasas (Visnu Purana 3.3 - 3.4.5):
1) Brahma
2) Prajapati or Manu
3) Usana, Sukracarya
4) Brhaspati
5) Savitri
6) Yamaraja
7) Indra
8) Vasistha
9) Sarasvata
10) Tridhama
11) Trivisana
12) Bharadhvaja
13) Antariksa
14) Vapra 15) Trayyaruna
16) Dhananjaya
17) Krtanjaya
18) Rina
19) Bharadvaja
20) Gautama
21)
22)
23)
24)
25)
26)
27)
28)
Uttama
Vena
Somasusmapana
Riksa or Valmiki
Sakti, father of Parasara Muni
Parasara Muni
Jaratkaru
Krsna Dvaipayana Vyasa (part of Sri Narayana, nArAyaNasyAMZajam MBh 12.350.4-5)
In the next Dvapara-yuga the Vyasa will be Asvatthama, the son of Drona.
Yuga-avataras
The four yuga-avataras are also described in Srimad-Bhagavatam. In the Satya-yuga, the
incarnation of God is white; in the Treta-yuga He is red; in the Dvapara-yuga, He is
blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His
color is yellowish as in the case of Caitanya Mahaprabhu.
This particular incarnation of the Supreme Personality of Godhead is foretold in SrimadBhagavatam (11.5.32):
krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi sumedhasah
"In the age of Kali the Lord incarnates as a devotee, yellowish in color, and is always
chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama
Rama, Hare Hare. Although He is Krsna, His complexion is not blackish like Krsna's in
Dvapara-yuga but is golden. It is in Kali-yuga that the Lord engages in preaching love of
Godhead through the sankirtana movement, and those living entities who are intelligent
adopt this process of self-realization."
Saktyavesa-avataras
There is no limit to the saktyavesa-avataras. The saktyavesa incarnations are of two kinds direct and indirect. When the Lord Himself comes, He is called saksat, or a direct
saktyavesa-avatara, and when He empowers some living entity to represent Him that living
entity is called an indirect or avesa incarnation.
Examples of direct or saksad-avataras are the Sesa incarnation and the Ananta incarnation.
In Ananta the power for sustaining all planets is invested, and in the Sesa incarnation the
power for serving the Supreme Lord is invested.
Examples of indirect avataras are the four Kumaras, Narada, Prthu and Parasurama. These
are actually living entities, but there is specific power given to them by the Supreme
Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific
entities, they are called avesa-avataras. The four Kumaras specifically represent the
Supreme Lord's opulence of knowledge. Narada represents the devotional service of the
Supreme Lord. Devotional service is also represented by Lord Caitanya, who is considered
to be the full representation of devotional service. In Brahma the opulence of creative power
is invested, and in King Prthu the power for maintaining the living entities is invested.
Similarly, in Parasurama the power for killing evil elements is invested.
As far as vibhuti, or the special favor of the Supreme Personality of Godhead, is concerned,
it is described in the Tenth Chapter of Bhagavad-gita that a living entity who appears to be
especially powerful or beautiful should be known to be especially favored by the Supreme
Lord.
Recognizing the real avatara
When Lord Caitanya described the incarnation for this age of Kali, Sanatana Gosvami, who
had been a government minister and was perfectly capable of drawing conclusions, directly
asked of the Lord, "How can one understand the advent of an incarnation?" By the
description of the incarnation for the Kali millennium, Sanatana Gosvami could understand
that Lord Caitanya was indeed that incarnation of Krsna, and he could also understand that
in the future there would be many people who would try to imitate Lord Caitanya.
"As one can understand the different incarnations for different millenniums by referring to
Vedic literature," the Lord replied, "one can similarly understand who is actually the
incarnation of Godhead in this age of Kali." In this way the Lord especially stressed
reference to authoritative scriptures. In other words, one should not whimsically accept a
person as an incarnation but should try to understand the characteristics of an incarnation
by referring to scriptures. An incarnation of the Supreme Lord never declares Himself to be
an incarnation, but His followers must ascertain who is an incarnation and who is a
pretender by referring to authoritative scriptures. Real avatara does not want to be glorified
(SB 4.15.23):
parokse 'smad-upasrutany alam
stotram apicya-vacah
uttamasloka-gunanuvade
na stavayanti sabhyah
O gentle reciters, offer such prayers in due course of time, when the qualities of which you
have spoken actually manifest themselves in me. The gentle who offer prayers to the
Supreme Personality of Godhead do not attribute such qualities to a human being, who does
not actually have them.
Purport:
"Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God
and who is not. Nondevotee impersonalists, however, who have no idea what God is and
who never offer prayers to the Supreme Personality of Godhead, are always interested in
accepting a human being as God and offering such prayers to him. This is the difference
between a devotee and a demon. Demons manufacture their own gods, or a demon himself
claims to be God, following in the footsteps of Ravana and Hiranyakasipu. Although Prthu
Maharaja was factually an incarnation of the Supreme Personality of Godhead, he rejected
those praises because the qualities of the Supreme Person were not yet manifest in him. He
wanted to stress that one who does not actually possess these qualities should not try to
engage his followers and devotees in offering him glory for them, even though these
qualities might be manifest in the future. If a man who does not factually possess the
attributes of a great personality engages his followers in praising him with the expectation
that such attributes will develop in the future, that sort of praise is actually an insult."
Any intelligent person can understand the characteristics of an avatara by understanding
two features - the principal feature, called personality, and the marginal features. In the
scriptures there are descriptions of the characteristics of the body and the activities of an
incarnation, and the description of the body is the principal feature by which an incarnation
can be identified. The activities of the incarnation are the marginal features. This is
confirmed in the beginning of Srimad-Bhagavatam (1.1.1) where the features of an avatara
are nicely described. In that verse, the two terms param and satyam are used, and Lord
Caitanya indicates that these words reveal Krsna's principal feature. The other marginal
features indicate that He taught Vedic knowledge to Brahma and incarnated as the purusaavatara to create the cosmic manifestation. These are occasional features manifest for some
special purposes. One should be able to understand and distinguish the principal and
marginal features of an avatara. No one can declare himself an incarnation without referring
to these two features. An intelligent man will not accept anyone as an avatara without
studying the principal and marginal features. When Sanatana Gosvami tried to confirm Lord
Caitanya's personal characteristics as being those of the incarnation of this age, Lord
Caitanya Himself indirectly made the confirmation by simply saying, "Let us leave aside all
these discussions and continue with a description of the saktyavesa-avataras."
Poems, Essays and Lectures >> Authorwise Listing >> Others >> Sixty-Four Qualities of the Lord >>
Sixty-Four Qualities of the Lord
(based on an excerpt from the Nectar of Devotion, chapter twenty-one "Qualities of Sri
Krsna". Elaboration on these qualities is to be found in the rest of the chapter 21 and
chapters 22-24.)
Srila Rupa Gosvami, after consulting various scriptures, has enumerated the transcendental
qualities of the Lord as follows:
(1) beautiful features of the entire body;
(2) marked with all auspicious characteristics;
(3) extremely pleasing;
(4) effulgent;
(5) strong;
(6) ever youthful;
(7) wonderful linguist;
(8) truthful;
(9) talks pleasingly;
(10) fluent;
(11) highly learned;
(12) highly intelligent;
(13) a genius;
(14) artistic;
(15) extremely clever;
(16) expert;
(17) grateful;
(18) firmly determined;
(19) an expert judge of time and circumstances;
(20) sees and speaks on the authority of Vedas, or scriptures;
(21) pure;
(22) self-controlled;
(23) steadfast;
(24) forbearing;
(25) forgiving;
(26) grave;
(27) self-satisfied;
(28) possessing equilibrium;
(29) magnanimous;
(30) religious;
(31) heroic;
(32) compassionate;
(33) respectful;
(34) gentle;
(35) liberal;
(36) shy;
(37) the protector of surrendered souls;
(38) happy;
(39) the well-wisher of devotees;
(40) controlled by love;
(41) all-auspicious;
(42) most powerful;
(43) all-famous;
(44) popular;
(45) partial to devotees;
(46) very attractive to all women;
(47) all-worshipable;
(48) all-opulent;
(49) all-honorable;
(50) the supreme controller.
The Supreme Personality of Godhead has all these fifty transcendental qualities in fullness
as deep as the ocean. In other words, the extent of His qualities is inconceivable.
As parts and parcels of the Supreme Lord, the individual living entities can also possess all
of these qualities in minute quantities, provided they become pure devotees of the Lord. In
other words, all of the above transcendental qualities can be present in the devotees in
minute quantity, whereas the qualities in fullness are always present in the Supreme
Personality of Godhead.
Besides these, there are other transcendental qualities which are described by Lord Siva to
Parvati in the Padma Purana, and in the First Canto of Srimad-Bhagavatam in connection
with a conversation between the deity of the earth and the King of religion, Yamaraja. It is
said therein, "Persons who who are desirous of becoming great personalities must be
decorated with the following qualities:
truthfulness, cleanliness, mercy, perseverance, renunciation, peacefulness, simplicity,
control of the senses, equilibrium of the mind, austerity, equality, forbearance, placidity,
learning, knowledge, detachment, opulence, chivalry, influence, strength, memory,
independence, tactfulness, luster, patience, kind-heartedness, ingenuity, gentility,
mannerliness, determination, perfection in all knowledge, proper execution, possession of all
objects of enjoyment, gravity, steadiness, faithfulness, fame, respectfulness and lack of
false egotism."
Persons who are desiring to become great souls cannot be without any of the above
qualities, so we can know for certain that these qualities are found in Lord Krsna, the
supreme soul.
Besides all of the above-mentioned fifty qualities, Lord Krsna possesses five more, which
are sometimes partially manifested in the persons of Lord Brahma or Lord Siva.
These transcendental qualities are as follows:
(51)
(52)
(53)
(54)
(55)
changeless;
all-cognizant;
ever fresh;
sac-cid-ananda (possessing an eternal blissful body);
possessing all mystic perfections.
Krsna also possesses five other qualities, which are manifest in the body of Narayana, and
they are listed as follows:
(56) He has inconceivable potency.
(57) Uncountable universes generate from His body.
(58) He is the original source of all incarnations.
(59) He is the giver of salvation to the enemies whom He kills.
(60) He is the attractor of liberated souls.
All these transcendental qualities are manifest wonderfully in the personal feature of Lord
Krsna.
Besides these sixty transcendental qualities, Krsna has four more, which are not manifest
even in the Narayana form of Godhead, what to speak of the demigods or living entities:
(61) He is the performer of wonderful varieties of pastimes (especially His childhood
pastimes).
(62) He is surrounded by devotees endowed with wonderful love of Godhead.
(63) He can attract all living entities all over the universes by playing on His flute.
(64) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the
creation.
Adding to the list these four exceptional qualities of Krsna, it is to be understood that the
aggregate number of qualities of Krsna is sixty-four. Srila Rupa Gosvami has attempted to
give evidences from various scriptures about all sixty-four qualities present in the person of
the Supreme Lord.
Compiled and Main Scriptures >> Laghu Bhagavatamrita >>
Shri Laghu Bhagavatamrita
By Shrila Rupa Goswami
Translated by Kushakratha dasa
Part One
Shri Krishnamrita
The Nectar of Shri Krishna
Chapter One
Svayam-rupa-vilasa-svamsavesa-prakasalakshana-bhagavat-tattva-nirupana
The Svayam-rupa, Vilasa, Svamsa,
and Avesa Forms of the Lord
Text 1
om namah shri-krishnaya
namas tasmai bhagavate
krishnayakuntha-medhase
yo dhatte sarva-bhutanam
abhavayoshatih kalah
om-om; namah-I offer respectful obeisances; shri-krishnaya-to Shri Krishna; namah-I offer
respectful obeisances; tasmai-to Him; bhagavate-the Supreme Personality of Godhead;
krishnaya-Shri Krishna; akuntha-medhase-all-knwing; yah-who; dhatte-places; sarva-of all;
bhutanam-living entities; abhavaya-for the liberation; usatih kalah-His innerable
incarnations.
I offer my respectful obeisances to Shri Krishna, who is glorified in the following verses of
Shrimad-Bhagavatam (10.87.46 and 11.5.32):
"I offer my respectful obeisances to Shri Krishna, the omniscient Supreme Personality of
Godhead who, in order to liberate the conditioned souls from the cycle of repeated birth and
death, appears in the material world in the forms of His innumerable incarnations."
Text 2
krishna-varnam tvishakrishnam
sangopangastra-parshadam
yajnaih sankirtana-prayair
yajanti hi sumedhasah
krishna-varnam-repeating the syllables krish-na; tvisha-with a luster; akrishnam-not black
(golden); sa-anga-along with associates; upanga-servitors; astra-weapons; parshadamconfidential companions; yajnaih-by sacrifice; sankirtana-prayaih-consisting chiefly of
congregational chanting; yajanti-they worship; hi-certainly; su-medhasah' intelligent
persons.
"In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the name of Krishna. Although His complexion
is not blackish, He is Krishna Himself. He is accompanied by His associates, servants,
weapons and confidential companions."*
Text 3
mukharavinda-nisyandamaranda-bhara-tundila
mamanandam mukundasya
sandugdham venu-kakali
mukha-of the face; aravinda-lotus; nisyanda-trickling; maranda-honey; bhara-abundance;
tundila-filled; mama-my; anandam-bliss; mukundasya-of Lord Mukunda; sandugdhamproduced; venu-of the flute; kakali-sweet sound.
May the honey-sweet flute musi that flows from Lord Mukunda's lotus mouth fill me with
bliss.
Text 4
shri-chaitanya-mukhodgirna
hare-krsneti-varnakah
majjayanto jagat premni
vijayantam tad-ahvayah
shri-chaitanya-of Shri Chaitanya Mahaprabhu; mukha-from the mouth; udgirna-manifest;
hare krishna iti varnakah-the Hare Krishna maha-mantra; majjayantah-are drowning; jagatthe entire universe; premni-in pure love of Krishna; vijayantam-all glories; tat-ahvayah-to
that mah-mantra.
Glory to the Hare Krishna maha-mantra, the Lord's names spoken by Shri Chaitanya's
mouth, which drown the world in pure love!
Text 5
shrimat-prabhu-padambhojaih
shrimad-bhagavatamritam
yad vyatani tadevedam
sankshepena nishevyate
shrimat-prabhu-of Shrila Sanatana Gosvami; pada-ambhojaih-by the lotuslike words;
shrimat-bhagavatamrtam-the book named Brhad-bhagavatamrtam; yat-what; vyatanimanifested; tada-then; eva-certainly; idam-that; sanksepena-as a summary; nisevyate-is
manifested.
Of Shri Brihad-bhagavatamritam, manifested by the lotus words of my master, this book is
a summary.
Text 6
idam shri-krishna-tad-bhaktasambandhad amritam dvidha
adau krishnamritam tatra
suhridbhyah pariveshyate
idam-this book; shri-krishna; to Shri Krishna; tat-bhakta-and to His devotees; sambandhatbecause of the relation; amrtam-the nectar; dvidha-in two parts; adau-first; krishnaamrtam-the nectar of Krishna; tatra-there; suhrdbhyah-from His friends; parivesyateserved.
This book will describe two kinds of nectar: the nectar of Shri Krishna, and the nectar of His
devotees. First will be the nectar of Krishna, nectar relished by the Lord's friends.
Texts 7 and 8
nirbandham yukti-vistare
mayatra parimuncata
pradhanatvat pramaneshu
sabda eva pramanyate
yatas taih "sastra-yonitvat"
iti nyaya-pradarsanat
sabdasyaiva pramanatvam
svi-kritam paramarshibhih
nirbandham-without relation; yukti-of material logic; vistare-to the expansion; maya-by
me; atra-here; parimuncata-freedom; pradhanatvat-because of the superiority; pramanesuamong sources of knowledge; sabdah-the Vedi revelation; eva-certainly; pramanyate-is
accepted as evidence; yatah-because; taih-by them; sastra-of the Vedi literature; yonitvatbecause of being the origin; iti-thus; nyaya-of the Vedanta-sutra (1.1.3); pradarsanatbecause of the explanation; sabdasya-of the Vedi literature; eva-certainly; pramanatvamevidence; svi-krtam-accepted; parama-rsibhih-by the great sages.
Because the Vedi revelation is the best of all evidence, I will base my arguments on it and
not on material logic. The best of sages accepts the Vedi revelation as the best evidence, for
he said (Vedanta-sutra 1.1.3): "The Supreme is understood from the Vedi revelation".
Text 9
kim ca "tarkapratishthanat"
iti nyaya-vidhanatah
amibhir eva su-vyaktam
tarkasyanadarah kritah
kim ca-furthurmore; ca-also; tarka-of logic; apratisthanbat-because of the
inconclusiveness; iti-thus; nyaya-vidhanatah-because of the statement of Vedanta-sutra;
amibhih-by them; eva-certainly; su-vyaktam' manifest; tarkasya-of material logic;
anadarah-criticism; krtah-is done.
With the words (Vedanta-sutra 2.1.11, "The Supreme cannot be understood by material
logic" he directly criticized material logic.
Text 10
athopasyeshu mukhyatvam
vaktum utkarsha-bhumatah
krishnasya tat-svarupani
nirupyante kramad iha
atha-now; upasyesu-among those who are worshippable; mukhyatvam-preeminence;
vaktum-to describe; uktarsa-bhumatah-because of superiority; krishnasya-of Shri Krishna;
tat-His; sva-rupani-forms; nirupyante-are described; kramat-one after another; iha-in this
book.
To prove that the Supreme Lord, Shri Krishna, is the best of they who are worthy of
worship, His forms will be described here, one after another.
Text 11
svayam rupas tad-ekatmarupa avesha-namakah
ity asau tri-vidham bhati
prapancatita-dhadasu
svayam-rupah-own form; tat-eka-atma-rupah-expanded form; avesa-namakah-empowered
incarnation; iti-thus; asau-He; tri-vidham-in three ways; bhati-is manifest; prapanca-the
material world; atita-beyond; dhamasu-in His abodes.
In His abodes beyond the worlds of matter, the Supreme Lord is manifest in three kinds of
forms: 1. svayam--rupa, 2. tad-ekatma-rupa, and 3. avesa-rupa.
Text 12
ananyapekshi yad rupam
svayam-rupah sa ucyate
ananya-apeksi-independant; yat-which; rupam-form; svayam rupah-original form; sahthat; ucyate-is called.
The svayam--rupa is said to be the original form, not manifested from any other.
Text 13
isvarah paramah krishnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
isvarah-the controller; paramah-supreme; krishnah-Lord Krishna; sat-eternal existance; citabsolute knowledge; ananda-absolute bliss; vigrahah-whose form; anadih-without
beginning; adih-the origin; govindah-Lord Govinda; sarva-karana-karanam-the cause of all
causes.
It is described in Brahma-samhita' (5.1):
"Krishna, who is known as Govinda, is the supreme controller. He has an eternal, blissful,
spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all
causes."*
Text 14
yad rupam tad abhedena
svarupena virajate
akrity-adibhir anya-drik
sa tad ekatma-rupakah
sa vilasah svamsa iti
dhatte bheda-dvayam punah
yat-which; rupam-form tat-abhedena-not different from the svayam-rupa; svarupena-in its
own form; virajate-is manifest; akriti-adibhih-with form, qualities, and so forth; anyaanother; adrk-like; sah tat-that; eka-atma-rupakah-tadekatma-rupa; sah-that; vilasahvilasa-rupa; svamsah- svamsa-rupa-iti-thus; dhatte-manifests; bheda-dvayam-in two
divisions; punah-again.
The svayam-rupa is not different from His original form. In the tad-ekatma-rupa the Lord's
form and other features are different from His original form. The tadekatma-rupa forms are
ditided into two types: 1 vilasa-rupa, and 2. svamsa-rupa.
Texts 15 and 16
svarupam anyakaram yat
tasya bhati vilasatah
prayenatma-samam saktya
sa vilaso nigadyate
paramavyoma-nathas tu
govindasya yatha smritah
paramavyoma-nathasya
vasudevas ca yadrisah
sva-rupam-the Lord's own form; anya-other; akaram-feathures of the body; yat-which;
tasya-His; bhati-appears; vilasatah-from particulat pastimes; prayena-almost; atmasamam-self-similar; saktya-by His potency; sah-that; vilasah-the vilasa (pastime, form;
nigadyate-is called;parama-vyoma-nathah-Narayana, the lord of Vaikuntha; tu-also;
govindasya-of LOrd Govinda; yatha-just as; smrtah-is remembered; parama-vyomanathasya-of Lord Narayana; vasudevah-Lord Vasudeva; ca-also; yadrsah-like whom.
When the Lord displays numerous forms with different features by His inconceivable
potency, such forms are called vilasa-vigrahas.ª In this way from Lord Govinda is manifest
Lord Narayana, the master of the spiritual sky, and from Lord Narayana is manifest Lord
Vasudeva.
Text 17
tadriso nyuna-saktim yo
vyanakti svamsa iritah
sankarshanadir matsyadir
yatha tat-tat-svadhamasu
tadrsah-like that; nyuna-lessened; saktim-potency; yah-who; vyanakti-manifests;
svamsah-svamsa-rupa; iritah-is called; sankarsana-adih-beginning with Lord Sankarsana;
matsya-adih-beginning with Lord Matsya; yatha-just as; tat-tat-sva-dhamasu-each in His
own abode.
These forms manifest other forms that have lesser power, and are called svamsa-rupas. The
forms headed by Lord Sankarshana and the forms headed by Lord Matsya, each manifest in
His own abode, are examples of these forms.
Texts 18 and 19
jnana-sakty-adi-kalaya
yatravishto janardanah
ta avesa nigadyante
jiva eva mahattamah
vaikunthe 'pi yatha sesho
naradah sanakadayah
akrura-drishtane cami
dasame parikirtitah
jnana-of knowledge; sakti-with the potency; adi-beginning with; kalaya-with a particle;
yatra-where; avistah-entered; janardanah-the Supreme Lord; te-they; avesah-avesa
incarnations; nigadyante-are called; jivah-individual living entities; eva-certainly;
mahattamah-great souls; vaikunthe-in Vaikunthaloka; api-also; yatha-just as; sesahAnanta Sesa; naradah-Narada Muni; sanaka-adayah-the four Kumaras; akrura-of Akrura;
drstante-in the example; ca-also; ami-these; dasame-in the Tenth Canto of ShrimadBhagavatam; parikirtitah-glorified.
Exalted individual souls (jivas, into whom Lord Janardana enters with a portion of His
knowledge-potency and other potencies, are called avesas. Sesha, Narada, and the four
Kumaras are examples of them in Vaikuntha. They were seen by Akrura, as described in the
Tenth Canto.
Text 20
prakasas tu na bhedeshu
ganyate sa hi nau prithak
prakasah-prakasa-rupa; tu-but; na-not; bhedesu-in differences; ganyate-is counted; sahHe; hi-certainly; na-not; u-certainly; prthak-different.
Prakasa-rupas are the same form manifest in many places.
Texts 21 and 22
tatha hi
anekatra prakatata
rupasyaikasya yaikada
sarvatha tat svarupaiva
sa prakasa itiryate
dvaravatyam yatha krishnah
pratyaksham prati-mandiram
citram bataitat ity adi
pramanena sa setsyati
tatha hi-moreover; anekatra-in many places; prakatata-the manifestation; rupasya-of form;
ekasya-one; ya-which; ekada-at one time; sarvatha-in every respect; tat-His; sva-rupaown form; eva-certainly; sah-that; prakasah-manifestive form; iti-thus; iryate-it is called;
dvaravatyam-at Dvaraka; yatha-just as; krishnah-Lord Krishna; pratyaksam-directly; pratimandiram-at every palace; citram bata etat iti adi-Shrimad-Bhagavatam 10.69.2;
pramanena-by the evidence; sah-that; setsyati-will be established.
If numerous forms, all equal in their features, are displayed simultaneously, such forms are
called prakasa-vigrahas of the Lord.ª Lord Krishna's did this in the many palaces of
Dvaraka. This will be proved when Shrimad-Bhagavatam 10.69.2 is quoted here.
Text 23
kvacic catur-bhujatve 'pi
na tyajet krishna-rupatam
atah prakasa eva syat
tasyasu dvi-bhujasya ca
kvacit-sometimes; catuh-bhujatve-in the condition of manifesting four arms; api-although;
na-may not; tyajet-give up; krishna-rupatam-the form of krishna; atah-therefore;
prakasah-prakasa-rupa; eva-certainly; syat-may be; tasya-of Him; asau-that; dvibhujasya-of the two-armed form; ca' also.
Sometimes, without abandoning His Krishna-form, Lord Krishna manifests a four-arm form.
This is a prakasa-rupa of His two-arm form.
Text 24
prapancatita-dhamatvam
esham sastre prithag-vidhe
padmiyottara-khandadau
vyaktam eva virajate
prapanca-the material world; atita-beyond; dhamatvam-abode; esam-of them; sastre-in
the Vedi literature; prthak-vidhe-various; padmiya-uttara-khanda-adau-in the scriptures
beginning with the Uttara-khanda of the Padma Purana; vyaktam-manifested; evacertainly; virajate-appear.
The many forms of the Supreme Lord each have their own abode in the spiritual sky,
beyond the touch of matter. This is confirmed in the Uttara-khanda of the Padma Purana,
and in many other Vedic literatures also.
Chapter Two
The Purusha and Guna Avataras
Text 1
athavatarah kathyante
krishno yeshu ca pushkalah
atha-now; avatarah-incarnations; kathyante-are described; krishnah-Krishna; yesu-among
whom; ca-also; puskalah-the best.
Now the Lord's incarnations, among which Shri Krishna is the best, will be described.
Texts 2 and 3
purvokta visva-karyartham
apurva iva cet svayam
dvarantarena vavihsyur
avataras tada smritah
tac ca dvaram tadekatmarupas tad-bhakta eva ca
seshasayy-adiko yadvad
vasudevadiko 'pi ca
purva-previously; uktah-described; visva-karya-artham-to execute His mission in the
material world; apurvah-unprecedented; iva-as it were; cet-if; svayam-personally-dvaraantarene-by the agency of another; va-or; avihsyuh-appear; avatarah-incarnations; tadathen; smrtah-are remembered; tat-therefore; ca-also; dvaram-agency; tad-eka-atmarupah-His tadekatma-rupa; tat-bhaktah-His devotees; eva-certainly; ca-also; sesasayiSesasayi Vishnu; adikah-beginning with; yadvat-just as; vasudeva-Maharaja Vasudeva;
adikah-beginning with; api ca-also.
To act in the material world, the Supreme Lord appears in the previously described forms
and in other ways, as if He had never appeared in that way before. These appearances are
known as "incarnations". In this way He appears in His tad-ekatma' forms, such as
Seshasayi Vishnu, and in His empowered devotees, such as Maharaja Vasudeva.
Texts 4 and 5
purushakhya gunatmano
lilatmanas ca te tridha
prayah svamsas tathavesa
avatara bhavanty ami
atra yah syat svayam-rupah
sa 'gre vyakti-bhavishyati
purusa-akhyah-purusa-avataras; guna-atmanah-guna-avataras; lila-atmanah-lila-avataras;
ca-also; te-they; tridha-three kinds; prayah-generally; sva-amsah-svamsa-rupa; tatha-in
the same way; avesah-avesa-rupa; avatarah-incarnations; bhavanti-are; ami-these; atrahere; yah-who; syat-may be; svayam-rupah-the original form svayam-rupa; sha-He; agreat the beginning; vyakti-bhavisyati-will be manifest.
Again there are three kinds of incarnations of the Lord: 1. purusha-avataras, 2. gunaavataras, and 3. lila'-avataras. These incarnations are mostly svamsa-rupa and avesa-rupa
forms. The Lord may also appear in His svayam--rupa among them.
Text 6
tatra purusha-laksh#anam yatha vishnu-purane
ntasyaiva yo 'nu guna-bhag vividhaika eva
suddho 'py asuddha iva murti-vibhaga-bhedaih
jnananvitah sakala-sattva-vibhuti-karta
tasmai nato 'smi purushaya sadavyayaya" iti.
ntasyaiva anu purvoktat paramesvarat samanantaram" iti svami.
tatra'-there; purusha-of the Purusha-avatara; laksh#anam-decshription; yatha-as; vishnupurane-in Vishnu Purana; tasya-of Him; eva-certainly; yah-who; anu-following; guna-bhakfull of auspicous transcendental qualities; vividha-appearing as many; ekah' one; evacertainly; suddhah-free from material contact; api-although; asuddhah-contacting the
material energy; iva-as if; murtu-vibhaga-bhedaih' expanding in many forms; jnanaanvitah-full of knowledge; sakala-all; sattva-transcendental; vibhuti-opulences and power;
karta-the origin; tasmai-to Him; natah asmi-I offer my respectful obeisances; purusaya-to
the purusa-avatara; sada-eternally; avyayaya-unchanging; iti-thus; tasya eva anu-this
phrase; purva-uktat-from the previously explained; paramesvarat-Supreme Controller;
samanantaram-after; iti-thus; svami-the commentary of Shridhara Svami.
Now the purusha-avataras will be described. In Vishnu Purana (6.8.59, it is said:
"I offer my respectful obeisances to the eternal, unchanging purusha-avatara, who has a
great variety of transcendental qualities, who seems to be impure although He is supremely
pure, who appears in many forms, who is full of transcendental knowledge, and who is the
origin of all transcendental powers and opulences."
Shridhara Svami notes that the phrase "tasyaiva anu" means "after the Supreme Controller
is described."
Texts 7 and 8
atra karika
paramesamsa-rupo yah
pradhana-guna-bhag iva
tad-ikshadi-kritir nanavatarah purushah smritah
nadyo 'vatarah purushah parasya" iti.
atra-here; karika-explanation; parama-isa-of the Supreme Personality of Godhead; amsarupah-expansion; yah-who; pradhana-the unmanifest modes of material nature; guna-and
of the manifest modes of material nature; bhak-the master; iva-as; tat-iksa-adi-krtih-the
observer and controller of material nature; nana-avatarah' the origin of the various
incarnations; purusah-the purusa-avatara; smrtah' is described; adyah-the original;
avatarah-incarnation; purusah-purusa-avatara; parasya-of the Supreme; iti-thus.
Here is an explanation. He who is expanded from the Supreme Personality of Godhead, who
although He seems to be part of the manifested and unmanifested material modes, in truth
only observes them, and who is the source of many incarnations of Godhead, the Srutisastras describe as the purusha-avatara. For example, Shrimad-Bhagavatam explains
(2.6.40):
nKaranarnavasayi Vishnu is the first incarnation of the Supreme Lord."
Text 9
tasya tu bhedah. satvata-tantre
nvishnos tu trini rupani
purushakhyany atho viduh
ekam tu mahatah srashtri
dvitiyam tv anda-samsthitam
tritiyam sarva-bhuta-stham
tani jnatva vimucyate"
vishnoh-of Lord Vishnu; tu-certainly; trini-three; rupani' forms; purusha-akhyani-celebrated
as the purusha; atho-how; viduh-they know; ekam-one of them; tu-but; mahatah srashtrithe creator of the total material energy; dvitiyam-the second; tu-but; anda-samsthitam'
situated within the universe; tritiyam-the third; sarva-bhuta-stham' within the hearts of all
living entities; tani-these three; jnatva' knowing; vimucyate-one becomes liberated.
The different purusha-avataras are described in Satvata Tantra:
"Vishnu has three forms called purushas. The first, Maha-Vishnu, is the creator of the total
material energy (mahat), the second is Garbhodashayi, who is situated within each
universe, and the third is Kshirodasayi, who lives in the heart of every living being. He who
knows these becomes liberated from the cluthes of maya."*
Text 10
tatra prathamam- yatha ekadase
nbhutair yada pancabhir atma-shrishtaih
puram virajam viracayya tasmin
svamsena vishtah purushabhidhanam
avapa narayana adi-devah"
tatra-there; prathamam-the first; yatha-as; ekadase-in the Eleventh Canto; bhutaih-by the
material elements; yada-when; pancabhih-five (earth, water, fire, air and ether); atmashrishtaih-created by Himself; puram-the body; virajam-of the universe in its subtle form;
viracayya' having constructed; tasmin-wothin that; sva-amsena-in the manifestation of His
own plenary expansion; vishtah-entering; purusha-abhidhanam-the name Purusha; avapaassumed; narayanah-Lord Narayana; adi-devah' the original Personality of Godhead.
The first purusha-avatara is described in Shrimad-Bhagavatam (11.4.3,:
"When the primeval Lord Narayana created His universal body out of the five elements
produced from Himself and then entered within that universal body by His own plenary
portion, He thus became known as the Purusha."*
Text 11
brahma-samhitayam- ca
ntasminn avirabhul linge
maha-vishnur jagat-patih"
nsahasra-sirsha purushah" ity adi
nnarayanah sa bhagavan
apas tasmat sanatanat
avir asit karanarno
nidhih sankarshanatmakah
yoga-nidram gatas tasmin
sahasramsah svayam mahan"
ntad-roma-bila-jaleshu
bijam sankarshanasya ca
haimanyandani jatani
mahabhutavritani tu" ity etad-antam.
brahma-samhitayam-in Brahma-samhita; ca-also; tasmin-in him; avirabhut-is manifest in
the form of a glance; ling' in Sambhu; maha-vishnuh-known as Maha-Vishnu; jagat-of the
world; patih-the Lord; sahasra-sirsha-having thousands of heads; purushah' Maha-Vishnu;
iti adi-in the passage beginning with the words; narayanah-known as Narayana; sah
bhagavan-the same Lord (Maha-Vishnu); apah-the expanse of water; tasmat-from Him;
samkarshana-atmakah-the subjective portion of Sankarshana; yoga-nidram-divine sleep;
gatah-having entered; tasmin-in that; sahasra-amshah-with thousands of subjective
portions; svayam-Himself; mahan-the Supreme Lord; tat-of Maha-Vishnu; roma-bilajaleshu-in the pores of the skin; bijam' seeds; sankarshanasya-of Sankarshana; ca-and;
haimani-golden; andani-eggs; jatani-are born; maha-bhuta-with the five great elements;
avritani-covered; tu-also; iti etat-antam-in the passage ending with these words.
Brahma-samhita' (5.10-13, also describes Him:
"The Lord of the world Maha-Vishnu is manifest in him (Lord Mahesvara, by His subjective
portion in the form of His glance."**
"The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads,
eyes and hands. He is the source of thousands of thousands of avataras in His thousands of
thousands of subjective portions. He is the creator of thousands of thousands of individual
souls.**
"The same Maha-Vishnu is spoken of by the name of Narayana in this mundane world. From
that eternal person has sprung the vast expanse of water of the spiritual causal ocean. The
subjective portion of Sankarshana who abides in Paravyoma, the above supreme purusha
with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidra, in
the waters of the spiritual causal ocean."**
"The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu are born as
so many golden sperms. These sperms are covered with five great elements."**
Text 12
lingam atra svayam-rupasyanga-bheda udiritah
lingam-the word "linga"; atra-in this quotation; svayam-rupasya-of the original form; angaof the body; bhedah-division; udiritah-is described.
In this passage the word "linga" means "different from the original form (svayam--rupa, of
the Lord".
Text 13
dvitiyam- yatha tatraiva tad-anantaram
npraty-andam evam ekamsad
ekamsad visati svayam" iti.
dvitiyam-the second; yatha-as; tatra-there; eva-indeed; tad-anantaram-then:fn 2 pratiandam-into each universe; evam-thus; eka-amsat eka amsat' as separate portions; visatientered; svayam-of the same (Maha-Vishnu).
Brahma-samhita 5.14, then describes the second purusha-avatara:
"The same Maha-Vishnu entered into each universe as His own separate subjective
portions."**
Text 14
garbhodaka-sayah padmanabho 'sav aniruddhakah
iti narayanopakhyana
uktam moksha-dharmake
sa 'yam hiranya-garbhasya
pradyumnatve niyamakah
garbha-udaka-sayah-Garbhodakasayi Vishnu; padma-nabhah-Pradyumna; asau-He;
aniruddhakah-Aniruddha; iti-thus; narayana-of Narayana; upakhyane-in the story; uktamsaid; moksa-dharmake-in the Moksa-dharma; sah ayam-that same person; hiranyagarbhasya-of Garbhodakasayi Vishnu; pradyumnatve-in the status of Pradyumna;
niyamakah-controller.
That the Lord expands as Lord Pradyumna and thus becomes the origin of Garbhodakasayi
Vishnu is confirmed in the Narayana-upakhyana of the Moksha-dharma:
"As Garbhodakasayi Vishnu, lotus-naveled Lord Pradyumna is the father of Lord Aniruddha."
Text 15
atha yat tu tritiyam syat
rupam tac capy adrisyata
nkecit sva-dehantah" iti
dvitiya-skandha-padyatah
atha-now; yat-which; tu-also; tritiyam-in the Third purusa-avatara; syat-is; rupam-form;
tat-that; ca api-also; adrsyata-was seen; kecit sva-dehatah iti-in the following verse:
nkecit sva-dekantat-hridayavakase
pradesa-matram purusham vasantam
catur-bhujam kanja-rathanga-sankhagada-dharam dharanaya smaranti";
dvitiya-skanda-padyatah-from Shrimad-Bhagavatam (2.2.8).
The third purusha-avatara is described in Shrimad-Bhagavatam (2.2.8):
"Others conceive of the Personality of Godhead residing wothin the body in the region of the
heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a
chariot, a conchshell and a cluâ respectively."*
Text 16
gunavataras tatratha
kathyante purushad iha
vishnur brahma ca rudras ca
sthiti-sargadi-karmana
guna-avatarah-the guna-avataras; tatra-there; atha-now; kathyante-are described;
purusat-from the purusa-avatara; iha-here; visnuh-Vishnu; brahma-Brahma; ca-also;
rudrah-Siva; ca-and; sthiti-maintenance; sarga' creation; adi-beginning with; karmana-by
work.
From the purusha-avatara Vishnu, Brahma, and Siva, who maintain, create, and destroy the
material universe, are said to have come.
Text 17
yatha prathame
nsattvam rajas tama iti prakriter gunas tair
yuktah parah purusha eka ihasya dhatte
sthity-adaye hari-virinci-hareti samjnah
sreyamsi tatra khalu sattva-tanor nrinam syuh"
yatha-just as; prathame-in Shrimad-Bhagavatam 1.2.23; sattvam-goodness; rajah-passion;
tamah-the darkness of ignorance; iti-thus; prakriteh' of the material nature; gunahqualities; taih-by them; yuktah' associated with; parah-transcendental; purushah-the
personality; ekah' one; iha asya-of this material world; dhatte-accepts; sthiti-adaye-for the
matter of creation, maintenance and destruction, etc.; hari-Vishnu, the Personality of
Godhead; virinci-Brahma; hara-Lord Siva; iti-thus; samjnah-different features; sreyamsiultimate benefit; tatra' therein; khalu-of course; sattva-goodness; tanoh-form; nrinam-of
the human being; syuh-derived.
They are described in Shrimad-Bhagavatam (1.2.23):
"The transcendental Personality of Godhead is indirectly associated with the three modes of
material nature, namely passion, goodness and ignorance, and just for the material world's
creation, maintenance and destruction He accepts the three qualitative forms of Brahma,
Vishnu and Siva. Of these three, all human beings can derive ultimate benefit from Vishnu,
the form of the quality of goodness."*
Text 18
atra karika
yogo niyamakataya
gunaih sambandha ucyate
atah sa tair na yujyate
tatra svamsah parasya yah
atra-here; karika-explanation; yogah-contact; niyamakataya-because of being the
controller¯ gunaih-with the three modes of material nature; sambandhah-relation; ucyate-is
described; atah-therefore; sah-He; taih- by them; na-not; yujyate-is in contact; tatrathere; sva-amsah-direct manifestation; parasya-of the Supreme Lord; yah-who.
Explanation
As controllers of them they have a relationship with the material modes of nature. Only the
one (Lord Vishnu, that is a svamsa-avatara has no relation with the modes.
Text 19
tatra brahma
hiranyagarbhah sukshmo 'tra
sthulo vairaja-samjnakah
bhogaya shrishtaye cabhut
padma-bhur iti sa dvidha
tatra-there; brahma-Brahma; hiranyagarbhah-Hiranyagarbha; suksmah- subtle; atra-here;
sthulah-gigantic; vairaja-Vairaja; samjnakah-named; bhogaya-for enjoyment; srstaye-for
creation; ca-also; abhut-was; padma-bhuh-born from the lotus navel of Garbhodakasayi
Vishnu; iti-thus; sah-he; dvi-dha-in two features.
Brahma
As the subtle Hiranyagarbha and the gross Viraja, Brahma, who is born from the Lord's
lotus navel, is manifest in order to enjoy and create. Thus he has two features.
Text 20
vairaja eva prayah syat
sargady-artham catur-mukhah
kadacid bhagavan vishnur
brahma san shrijati svayam
vairajah-Vairaja Brahma; eva-certainly; prayah-generally; syat-may be; sarga-creation;
adi-and other activities; artham-for the purpose of performing; catuh-mukhah-with four
faces; kadacit-sometimes; bhagavan-the Personality of Godhead; visnuh-Vishnu; brahmaBrahma; san-being; rjati' creates; svayam-personality.
Four-headed Vairaja Brahma' appears in order to create the material universe and perform
other duties. Sometimes Lord Vishnu Himself becomes Brahma and creates the universe.
Text 21
tatha ca padme
nbhavet kvacin maha-kalpe
brahma jivo 'py upasanaih
kvacid atra maha-vishnur
brahmatvam pratipadyate" iti
tatha-in the same way; ca-also; padme-in the Padma Purana; bhavet' there may be; kvacitsometimes; maha-kalpe-at the beginning of the maha-kalpa; brahma-Brahma; jivahindivitual jiva soul; api-although; upasanaih-by devotional service; kvacit-sometimes; atrahere; maha-visnu; Lord Vishnu; brahmatvam-the post of Brahma; pratipadyate-accepts.
Padma Purana explains:
"In some maha'-kalpas a jiva soul becomes Brahma' by devotional service, and in other
maha'-kalpas Lord Maha'-Vishnu Himself becomes Brahma."
Text 22
vishnur yatra maha-kalpe
srastritvam ca prapadyate
tatra bhunkte tam pravisya
vairajah saukhya-sampadam
ato jivatvam aisyam ca
brahmanah kalpa-bhedatah
visnuh-Vishnu; yatra-where; maha-kalpe-in the maha-kalpa; srastrtvam' the post of
creator; ca-also; prapayate-attains; tatra-there; bhunkte' enjoys; tam-that; pravisyaentering; vairajah-Vairaja Brahma; saukhya-sampadam-great happiness; atah-therefore;
jivatvam-as a jiva soul; aisyam-as the Personality of Godhead; ca-also; brahmanah-of
Brahma; kalpa-of kakpas; bhedatah-according to differences.
In a maha'-kalpa where Lord Vishnu personally becomes the creator Brahma', He enters the
material universe as Viraja Brahma' and enjoys transcendental bliss. Thus the kalpas are
divided into those ruled by the Lord and those ruled by a jiva.
Text 23
isatvapekshaya tasya
sastre proktavatarata
samastitvena bhagavatsannikrishtatayocyate
asyavatarata kaiscid
avesatvena kaiscana
isatva-apeksaya-with in relation to the Personality of Godhead; tasya' of Him; sastre-in the
Vedi literature; prokta-described; avatarata-the position •of His incarnations;
samastitvena-as a whole; bhagavat-to the Personality of Godhead; snnikrstataya-as
related; ucyate-is described; asya-of Him; avatarata-the post of incarnation; kaiscit-by
some; avesatvena-as empowered incarnation; kaiscana-by others.
When the scriptures say that the Personality of Godhead becomes Brahma, some say that in
general this means that the Lord personally appears, and others say this means the Lord
appears as an avesa-avatara.
Text 24
tatha ca brahma-samhitayam
nbhasvan yathasma-sakaleshu nijeshu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusham tam aham bhajami"
tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-Samhita; bhasvan-the
illuminating sun; yatha-as; asma-sakaleshu-in various types of precious stones; nijeshu-his
own; tejah-brilliance; sviyam-his own; kiyat-to some extent; prakatayati-manifests; apialso; tadvat-similarly; atra-he; brahma-Lord Brahma; yah-Who is; eshah' the Lord; jagatanda-vidhana-karta-becomes the chief of the universe.
Brahma-samhita (5.49, explains:
"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 Supreme manifests
some portion of his own light in all the effulgent gems that bear the names of Suryakanta,
etc."**
Text 25
garbhodasayino 'syabhuj
janma nabhi-saroruhat
kadacit sruyate nirat
tejo-vatadikad api
garbhodasayinah-from Garbhodakasayi Vishnu; asya-of Brahma; abhut-was; janma-birth;
nabhi-saroruhat-from the lotus-navel; kadacit-sometimes; sruyate-it is heard in Vedi
literatures; nirat-from the Garbhodaka ocean; tejah-from fire; vata-from wind; adikat-or
from other elements; api' even.
Brahma' is generally born from Garbhodakasayi Vishnu's lotus-navel, although the
scriptures explain that sometimes he is born from water, fire, wind, or another element.
Text 26
rudra ekadasa-vyuhas
tathashta-tanur apy asau
prayah pancananas try-aksho
dasa-bahur udiryate
rudrah-Siva; ekadasa-eleven; vyuhah-manifestations; tatha-in that way; asta-tanuh-in
eight forms; api-also; asau-he; prayah-generally; panca-with five; ananah-faces; tri-with
three; aksah-eyes; dasa-with ten; bahuh-arms; udiryate-is described.
Siva
Siva appears in eleven forms and eight forms. Generally he has ten arms and five heads,
with three eyes on each head.
Text 27
kvacij jiva-viseshatvam
harasyoktam vidher iva
tat tu seshavad evastam
tad-amsatvena kirtanat
kvacit-sometimes; jiva-visesatvam-as a specifi jiva soul; harasya-of Siva; uktam-said;
vidheh-of Brahma; iva-like; tat-that; tu-but; sesa-vat-as Ananta Sesa; eva-certainly;
astam-is; tat-amsatvana-as a direct expansion of the Personality of Godhead; kirtanat-from
the glorification.
The scriptures explain that, as Brahma' is, so Siva is sometimes a jiva soul and sometimes
an amsa-avatara like Lord Sesha.
Text 28
harah purusha-dhamatvan
nirgunah praya eva sah
vikaravan iha tamoyogat sarvaih pratiyate
yatha dasame
nsivah sakti-yutah sasvat
tri-lingo guna-samvritah"
harah-Siva; purusa-dhamatvat-because of being an incarnation of the Personality of
Godhead; nirgunah-free from the influence of the three modes of material nature; prayahfor the most part; eva-certainly; sah-he; vikaravan-with transformations; iha-in this world;
tamah-of the modes of ignorance; yogat-because of contact; sarvaih-by everyone; prtiyateis understood; yatha-just as; dasame-in the Tenth Canto of Shrimad Bhagavatam
(10.88.3); sivah-Siva; sakti-yutah-in contact with the illusory potency; sasvat-eternally; trilingah-in contact with the three modes of material nature; guna-by the modes; samvrtahaccompanied.
Because He is an incarnation of the Personality of Godhead, He is generally beyond the
modes of material nature. However, because he is touched by the mode of ignorance, He is
thought to be affected by it. This is described in Shrimad-Bhagavatam (10.88.3):
"Lord Siva is always associated with the three modes of nature."
Text 29
yatha brahma-samhitayam
nkshiram yatha dadhi vikara-visesha-yogat
sanjayate na hi tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyat
govindam adi-purusham tam aham bhajami"
yatha-just as; brahma-samhitayam-in the Brahma-samhita (5.45); kshiram-milk; yatha-as;
dadhi-yogurt; vikara-visesha-with a special transforming agent; yogat-by mixing;
sanjayate-is transformed; na-not; tu-but; tatah-from the milk; prithak-separated; asti-is;
hetoh-which is the cause; yah-Who; sambhutam-the nature of Lord Siva; api-even though;
tatha-as; samupaiti-accepts; karyat-from the matter of some particular business
(destruction).
He is described in Brahma-samhita (5.45):
"Just as milk is transformed into curd by the action of acids, but yet the effect curd is
neither the same as, nor different from, its cause, viz., milk, so I adore the primeval Lord
Govinda of whom the state of Sambu is a transformation for the performance of the work of
destruction."**
Text 30
vidher lalataj janmasya
kadacit kamala-pateh
kalagni-rudrah kalpante
bhavet sankarshanad api
vidheh-of Brahma; lalatat-from the forehead; janma-birth; asya-of Siva; kadacitsometimes; kamala-pateh-of Vishnu; kala-agni-rudrah-manifested from the kala-fire; kalpaof the kalpa; ante-at the conclusion; bhavet-may be; sankarsanat-from Sankarsana; apialso.
Sometimes He is born from Brahma's forehead and other times from Vishnu's forehead. At
the kalpa's end He is born from Lord Sankarshana as the fire of time.
Text 31
sadasivakhya tan-murtis
tamo-gandha-vivarjita
sarva-karana-bhutasav
anga-bhuta svayam-prabhoh
vayavyadishu saiveyam
siva-loke pradarsita
sadasiva-akhya-named Sadasiva; tat-of him; murtih-from; tamah-of the mode of
ignorance; gandha-of the slightest touch; vivarjita-free; sarva-karana-bhuta-the original
cause of all causes; asau-he; anga-bhuta' manifested; svayam-prabhoh-from the Supreme
Personality of Godhead; vayava' in the Vayu Purana; adisu-and other Vedi literatures; sathat form; eva' certainly; iyam-that; siva-loke-on the Sivaloka planet in the spiritual world;
pradarsita-seen.
Siva's form named Sadasiva, who is a direct expansion of the Personality of Godhead, is the
cause of all causes, is free from the slightest scent of the mode of ignorance, and resides in
Sivaloka, is described in the Vayu Purana and other scriptures.
Text 32
tatha ca brahma-samhitayam adi-siva-kathane
niyatih sa rama devi
tat priya tad vasam tada
jyoti-rupah sanatanah
ya yonih sa para saktih ity adi
tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-samhita (5.8); adisiva-of Sadasiva; kathane-in the description; niyatih' the regulatriø (destiny); sa-she; rama
devi-known as Ramadevi; tat' of Krishna; priya-beloved; tat-His; vasam-under the control;
tada-at the time of creation; tat-of the Supreme Lord; lingam-8 masculine symbol;
bhagavan-the Lord; sambhuh-known as Sambhu (Siva); jyoti-rupah' halo; sanatanahdivine; ya-which; yonih-feminine symbol; sa-she; apara-non-absolute; saktih-potency; iti
adi-in the passage this beginning.
He, the original form of Lord Siva, is described in Brahma-samhita' (5.8,:
"Rama'-devi, the spiritual (cit, potency, beloved consort of the Supreme Lord, is the
regulatriø of all entities. The divine plenary portion of Krishna creates the mundane world.
At creation there appears a divine halo of the nature of His own subjective portion
(svamsa,. This halo is divine Sambhu (Sadasiva), the masculine symbol or manifested
emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal
effulgence. This masculine symbol is the subjective portion of divinity who functions as
progenitor of the mundane world, subject to the supreme regulatriø (niyati). The conceiving
potency in regard to mundane creation makes her appearance out of the supreme
regulatrix. She is Maya, the limited, non-absolute (apara, potency, the symbol of mundane
feminine productivity. The intercourse of these two brings forth the faculty of perverted
cognition, the reflection of the seed of the procreative desire of the Supreme Lord."**
Text 33
shri-vishnur yatha tritiye
ntal loka-padmam sa u eva vishnuh
pravivisat sarva-gunavabhasam
tasmin svayam vedamayo vidhata
svayambhuvam yam sma vadanti so 'bhut" iti
shri-visnuh-Lord Vishnu; yatha-just as; trtiye-in the Third Canto of Shrimad-Bhagavatam
(3.8.15); tat-that; loka-universal; padmam-lotus flower; sah-He; u-certainly; eva-factually;
vishnuh-the Lord; pravivisat-entered into; sarva-all; guna-avabhasam-reservoir of all
modes of nature; tasmin-in which; svayam-in person; veda-mayah-the personality of Vedi
wisdom; vidhata-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in
the past; vadanti-do say; sah-he; abhut-generated; iti-thus.
Lord Vishnu is described in Shrimad-Bhagavatam (3.8.15):
"Into that universal lotus flower Lord Vishnu personally entered as the Supersoul, and when
it was thus impregnated with all the modes of material nature, the personality of Vedi
wisdom, whom we call the self-born, was generated."*
Text 34
yo vishnuh pathyate so 'sau
ksh#irambudhi-sayo matah
garbhodasayinas tasya
vilasatvan munisvaraih
narayano virad antaryami cayam nigadyate
yah-who; visnu-Vishnu; pathyate-is described in the Vedi literatures; sah asau-that same
person; ksira-ambu-on the ocean of milk; sayah- resting; matah-is considered; garbha-udasayinah-of Garbhodakasayi Vishnu; tasya-of Him; vilasatvat-from pastimes; muni-isvaraihby the great sages; narayanah-Narayana; virat-the Universal Form; antah-yami-the allpervading Supersoul; ca-also; ayam-He; nigadyate-is described.
The Vishnu described here is considered to be Kshirodakasayi Vishnu. Because He is a
vilaasa-avatara of Garbhodakasayi Vishnu the great sages call Him "Narayana", "the
Universal Form", and "the All-pervading Supersoul".
Text 35
vishnu-dharmottarady-ukta
yah puryo 'janda-madhyatah
santi vishnu-prakasanam
tah kathyante samssatah
visnu-dharma-uttara-the Vishnu-dharmottara Purana; adi-the Vedi literatures beginning
with; uktah-described; yah-which; puryah-cities; aja-anda-the material universe;
madhyatah-within; santi-are; visnu-prakasanam-of manifestation of Vishnu; tah-they;
kathyante-are described; samasatah-in a general way.
The residences of Lord Vishnu in this material world, which are described in the Vishnudharmottara Purana and other Vedi literatures, now will be described in brief. Vishnudharmottara Purana explains:
Texts 36-38
yatha
nrudroparishthad aparah
pancayuta-pramanatah
agamyah sarva-lokanam
vishnulokah prakirtitah
ntasyoparishtad brahmandah
kancanoddipta-samyutah
meros tu purva-dig-bhage
madhye tu lavanodadheh
vishnuloko mahan proktah
salilantara-samsthitah
ntatra svapiti gharmante
deva-devo janardanah
lakshmi-sahayah satatam
shesha-paryankam asthitah
yatha-just as; rudra-Sivaloka; uparistat-above; aparah-beyond; panca-ayuta-50,000
yojanas; pramanatah-in breadth; agamyah-unapproachable; sarva-lokanam-to the other
planets; visnulokah-the abode of Vishnu; prakirtitah-is described; tasya-that; uparistatabove; brahma-andah-sphere of Brahman; kancana-with gold; uddipta-illumined;
samyutah-endowed; meroh-of Mount Meru; purva-dig-bhage-in the beginning part;
madhye-in the middle; tu-also; lavana-udadheh-of the salt-water ocean; visnu-lokah-the
realm of Vishnu; mahan-great; proktah-is described; salila-the water; antara-within;
samsthitah-situated; tatra-there; svapiti-sleeps; gharma-ante-after the summer season;
deva-devah-the master of all the demigods; janardanah-Lord Vishnu; laksmi-by Laksmidevi; sahayah-accompanied; satatam-constantly; sesa-of Sesa; paryankam-on the couch;
asthitah-situated.
"Above Sivaloka is the place named Vishnuloka, which is 50,000 yojanas in measurement
and cannot be approached from any other planet. Above it, to the east of Mount Meru, and
in the midst of an ocean, is the splendid golden realm called Maha-vishnuloka. There,
resting on the couch of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi, Lord
Vishnu, the master of all the demigods, takes a nap at the end of the summer season.
Texts 39 and 40
nmeros ca purva-dig-bhage
madhye kshirarnavasya ca
kshirambu-madhya-ga subhra
devasyanya tatha puri
lakshmi-sahayas tatraste
seshasana-gatah prabhuh
tatrapi caturo masan
suptas tishthati varsikan
meroh-of Mount Meru; ca-also; purva-dik-bhage-at the beginning; madhye-in the middle;
ksira-of milk; arnavasya-of the ocean; ca-and; ksira-ambu-of the ocean of milk; madhyaga-in the middle; subhra-white; devasya-of the Supreme Lord; anya-another; tatha-in ths
same way; puri-city; laksmi-the goddess of fortune; sahayah-accompanied by; tatra-there;
aste-remains; sesa-asana-gatah-resting on Ananta Sesa; prabhuh-the Lord; tatra-there;
api-also; chaturah-for four; masan-months; suptah-asleep; tisthati-remains; varsikanduring the monsoon season.
"East of Mount Meru, in the midst of a milk-ocean, is another splendid city of the Lord.
There, resting on the couch of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi,
the Lord sleeps during the four months of the monsoon season.
Text 41
ntasminn avaci dig-bhage
madhye kshirarnavasya tu
yojananam sahasrani
mandalah panca-vimsatih
svetadvipatya khyato
dvipah parama-sobhanah
tasmin-there; avaci dik-bhage-in the south; madhye-in the middle; ksira-arnavasya-of the
ocean of milk; tu-also; yojananam-of yojanas; sahasrani-thousands; mandalah-a place;
panca-vimsatih; 25; svetadvipataya' as Svetadvipa; khyatah-celebrated; dvipah-island;
parama-sobhanah-very splendid and beautiful.
"In the southern part of that milk-ocean is a very beautiful and splendid island 25,000
yojanas wide called Svetadvipa.
Text 42
narah surya-prabhas tatra
sitamsu-sama-darsanah
tejasa durnirikshyas ca
devanam api yadava
narah-men; surya-of the sun; prabhah-with the splendor; tatra-there; fsitamsu-with the
moon; sama-equal; darsanah-to see; tejasa-with splendor; durniriksyah-difficult to see; caalso; devanam-by the demigods; api-even; yadava-O descendant of Maharaja Yadu.
"O Yadava, the people there are splendid as the sun and handsome as the cooling moon.
They are so splendid even the demigods cannot gaze on them."
Texts 43 and 44
brahmande ca
nsveto nama mahan asti
dvipah kshirabdhi-veshtitah
laksha-yojana-vistarah
su-ramyah sarva-kancanah
nkundendu-kumuda-prakhyair
lola-kallola-rasibhih
dhautamala-silopetah
samastat kshira-varidheh" iti
brahmande-in the Brahanda Purana; ca-also; svetah-Svetadvipa; nama-named; mahangreat; asti-there is; dvipah-island; ksira-abdhi-by the ocean of milk; vestitah-surrounded;
laksa-100,000; yojana-yojanas; vistarah-wide; su-ramyah-very delightful; sarva-kancanahcompletely made of gold; kunda-white jasmine flowers; indu-the moon; kumuda-white lotus
flowers; prakhyaih-resembling; lola-kallola-resibhih-with waves; dhauta-amala-sila-upetahpure; samastat-in all directions; ksira-varidheh-of the ocean; iti-thus.
In Brahmanda Purana it is said:
"Surrounded by the ocean of milk is a beautiful golden island 100,000 yojanas wide named
Svetadvipa, which is washed on all sides by the playful jasmine and lotus waves of the
splendid milk-ocean."
Texts 45 and 46
kim- ca vishnu-puranadau
moksha-dharme ca kirtitam
kshirabdher uttare tire
svetadvipo bhaved iti
suddhodad uttare svetadvipam syat padma-sammatam
kim ca-furthermore; visnu-purana-in the Vishnu Purana; adau-and other Vedi literatures;
moksa-dharme-in the Moksa-dharma; ca-also; kirtitam-described; ksira-abdheh-of the
ocean of milk; uttare-on the northern; tire-shore; svetadvipah-Svetadvipa; bhavet-is; itithus; suddha-udat-from the pure ocean; uttare-in the north; svetadvipam-Svetadvipa;
syat-is; padma-of the Padma Purana; sammatam-the opinion.
Vishnu Purana, Moksha-dharma, and other scriptures say, "Svetadvipa is on the northern
shore of the milk-ocean." Padma Purana says, "Svetadvipa is north of the pure milk-ocean."
Texts 47 and 48
vishnuh sattvam tanotiti
sastre sattva-tanuh smritah
avatara-ganas casya
bhavet sattva-tanus tatha
bahirangam adhishthanam
iti va tasya tat tanuh
ato nirgunata samyak
sarva-sastre prasidhyati
visnuh-Vishnu; sattvam-the mode of goodness; tanoti-increases; iti-thus; sastre-in the Vedi
literatures; sattva-tanuh-the word "sattva-tanu"; smrtah-is stated; avatara-of incarnations;
ganah-the multitude; ca-also; asya-of Him; bhavet-is; sattva-tanuh-"sattva-tanu"; tatha-in
the same way; bahirangam-external; adhisthanam-control; iti-thus; va-or; tasya-of Him;
tat-therefore; tanuh-the word "tanu" is used; atah-from this; nirgunata-position abode the
modes of material nature; samyak-completely; sarva-in all; sastre-Vedi literatures;
prasidhyati-is established.
All Vedi literatures explain that Lord Vishnu and His many incarnations are beyond the
influence of the three modes of material nature. When the word "sattva-tanu" is used to
describe Him, it should be interpreted to mean either "He who expands the activities of the
mode of goodness (sattvam tanoti)" or "He who is the controller of the mode of goodness."
Text 49
tatha hi shri-dasame
nharir hi nirgunah sakshat
purushah prakriteh parah
sa sarva-drig upadrashta
tam bhajan nirguno bhavet" iti
tatha hi-furthermore; shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam; harih-the
Supreme Personality of Godhead, Vishnu; hi' certainly; nirgunah-transcendental to all
material qualities; sakshat' directly; purushah-the supreme enjoyer; prakriteh-material
nature; parah-beyond; sah-He; sarva-drik-the seer of everything; upadrashta' the overseer
of •everything; tam-Him; bhajan-by worshiping; nirgunah' transcendental to material
qualities; bhavet-one becomes; iti-thus.
This is confirmed in Shrimad-Bhagavatam (10.88.5):
"Shri Hari, the Supreme Personality of Godhead, is situated beyond the range of material
nature; therefore He is the supreme transcendental person. He can see everything inside
and outside; therefore He is supreme overseer of all living entities. If someone takes shelter
at His lotus feet and worshps Him, he also attains a transcendental position."*
Texts 50 and 51
tena sattva-tanor asmat
sreyamsi syur itiritam
ity ato vihita sastre
tad-bhakter eva nityata
tena-by this; sattva-tanoh-of the spiritual form; asmat-this; sreyamsi-best; syuh-are; iti;
thus; iritam-it is said; iti-thus; atah-from this; vihita-placed; sastre-in the Vedi literatures;
tat-bhakteh-of His devotional service; eva-certainly; nityata-eternality.
In this way it is understood that the word "sattva-tanu" means "He who is the best." Thus
the scriptures establish the eternality of devotional service to the Lord.
Text 52
tatha hi padme
nsmartavyah satatam vishnur
vismartavyo na jatucit
sarve vidhi-nishedhah syur
etayor eva kinkarah"
tatha hi-furthermore; padme-in the Padma Purana; smartavyah-to be remembered;
satatam-always; vishnuh-Lord Vishnu; vismartavyah-to be forgotten; na-not; jatucit-at any
time; sarve-all; vidhi-nishedhah' rules and prohibitions mentioned in the revealed scripture
or given by the spiritual master; syuh-should be; etayoh-of these two principles (always to
remember Krishna or Vishnu and never to forget Him); eva-certainly; kinkarah-the
servants.
Furthermore, in Padma Purana:
"Krishna is the origin of Lord Vishnu. He should always be remembered and never forgotten
at any time. All the rules and prohibitions mentioned in the sastras should be the servants
of these two principles."*
Text 53
ata eva tatraiva
nvyamohaya caracarasya jagatas te te puranagamas
tam tam eva hi devatam paramikam jalpantu kalpavadhi
siddhante punar eka eva bhagavan vishnuh samastagamavyapareshu vivecana-vyatikaram niteshu nisciyate"
atah eva-therefore; tatra-there; eva-certainly; vyamohaya-for bewilderment; caraacarasya-full of moving and non-moving creatures; jagatah-of the universe; te te-whatever;
purana-Puranas; agamah-and other Vedi literatures; tam tam-whatever; eva-certainly; hiindeed; devatam-deity; paramikam-supreme; jalpantu-may describe; kala-of the kalpa;
avadhi-until the end; siddhante-in thek final conclusion; punah- again; ekah-alone; evacertainly; bhagavan-the Personality of Godhead; visnuh-Vishnu; samasta-all; agama-of Vedi
literatures; vyaparesu-in the efforts; vivecana-vyatikaram-the discrimination; nitesu-in
conclusive statements; nisciyate-is conclusively established.
There it is also said:
"In order to bewilder the moving and non-moving inhabitants of the material universe, the
Puranas and other Vedi scriptures may sometimes say that this or that demigod is the
Supreme Lord. The actual final conclusion of all Vedi literatures, however, is that only Lord
Vishnu, and no one else, is the Supreme Personality of Godhead."
Text 54
shri-prathama-skandhe
nmumukshavo ghora-rupan
hitva bhuta-patin atha
narayana-kalah santa
bhajanti hy anasuyavah" iti
shri-prathama-skandhe-in the First Canto of Shrimad-Bhagavatam; mumukshavah-persons
desiring liberation; ghora-horrible, ghastly; rupan-forms like that; hitva-rejecting; bhutapatin-demigods; atha' for this reason; narayana-the Personality of Godhead; kalah-plenary
portions; santah-all-blissful; bhajanti-do worship; hi-certainly; anasuyavah-nonenvious; itithus.
In Shrimad-Bhagavatam (1.2.26,:
"Those who are serious about liberation are certainly nonenvious, and they respect all. Yet
they reject the horrible and ghastly forms of the demigods and worship only the all-blissful
forms of Lord Vishnu and His plenary portions."*
Texts 55 and 56
atra svamsa harer eva
kala-sabdena kirtitah
ato vidhi-haradinam
nikhilanam su-parvanam
shri-vishnoh svamsa-vargebhyo
nyunatabhiprakasita
atra-here; svamsah-svamsa-vataras; hareh-of Lord Hari; eva-certainly; kala-sabdena-by
the word "kala"; kirtitah-described; atah-therefore; vidhi-of Brahma; hara-Siva; adinamand the other demigods; nikhilanam-all; su-parvanam-of the demigods; shri-visnoh-of Lord
Vishnu; svamsa-vargebhyah-than the incarnations; nyunata-inferior position; abhiprakasitamanifest.
The svamsa-avataras here are called kalas. Brahma, Siva, and all other demigods are
inferior to the svamsa-avataras of Lord Vishnu.
Text 57
yatha tatraiva
nathapi yat-pada-nakhavashrishtam
jagad virincopahritarhanambhah
sesham punaty anyatamo mukundat
ko nama loke bhagavat-padarthah" iti
yatha-just as; tatra-there; eva-certainly; atha-therefore; api' certainly; yat-whose; padanakha-nails of the feet; avashrishtam' emanating; jagat-the whole universe; virincaBrahmaji; upahrita' collected; arhana-worship; ambhah-water; sa-along with; isam-Lord
Siva; punati-purifies; anyatamah-who else; mukundat-besides the Personality of Godhead
Shri Krishna; kah-who; nama-name; loke-within the world; bhagavat-Supreme Lord; padaposition; arthah-worth; iti' thus.
There it is also said (Shrimad-Bhagavatam 1.18.21):
nWho can be worthy of the name of the Supreme Lord but the Personality of Godhead Shri
Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award
it to Lord Siva as a worshipful welcome. This very water (the Ganges) is purifying the whole
universe, including Lord Siva."*
Texts 58 and 59
maha-varahe ca
nmatsya-kurma-varahadyah
sama vishnor abhedatah
brahmadyam asamah proktah
prakritis tu samagama" iti
atra prakriti-sabdena
cic-chaktir abhidhiyate
abhinna-bhinna-rupatvad
asyaivokta samasma
maha-varahe-in the Maha-varaha Purana; ca-also; matsya-Matsya; kurma-Kurma; varahaVaraha; adyah-beginning with; samah-equal; visnoh-with Lord Vishnu; abhedatah-because
of non-difference; brahma-adyam-with Brahma and the other demigods; asamah-not equal;
proktah-described; prakrtih-nature; tu-but; sama-equal; asama-and not equal; iti-thus;
atra-here; prakrti-sabdena-by the word "prakrti";cit-transcendental; saktih-potency;
abhidhiyate-is named; abhinna-as not different; bhinna-rupatvat-and as different; asya-of
Him; eva-certainly; ukta-described; sama-as equal; asama-and not equal.
In Maha-varaha Purana also:
"Matsya, Kurma, Varaha, and other incarnations are equal to Lord Vishnu, for they are not
different from Lord Vishnu Himself. Brahma' and the other material demigods are described
as not equal to Lord Vishnu, although as His potency they are also equal to Him."
The word "prakriti" (potency, here means "spiritual potency". Because they are
simultaneously different and not different from the Lord, here it is said that they are both
equal to Him and not equal to Him.
Chapter Three
Lilavatara-nirupana
The Lila-avataras
Text 1
atha lilavataras ca
vilikhyante yatha-mati
shrimad-bhagavatasyanusarena prayasas tv ami
atha-now; lila-avatarah-pastime incarnations; ca-also; vilkhyante-are described in writing;
yatha-mati-as far as they are understood; shrimad-bhagavatasya-of Shrimad-Bhagavatam;
anusarena-in accordance with the description; prayasah-primarily; tu-also; ami-they.
Now, primarily following Shrimad-Bhagavatam, I will write whatever I know of the lila'avataras (pastime incarnations).
Text 2
tatra shri-catuhsanah shri-prathame
"sa eva prathamam devah
kaumaram sargam ashritah
cacara duscaram brahma
brahmacaryam akhanditam" iti
tatra-in that connection; shri-catuhsanah-the Four Kumaras; shri-prathame-in the First
Canto of Shrimad-Bhagavatam; sah-that; eva' certainly; prathamam-first; devah-Supreme
Lord; kaumaram-named the Kumaras (unmarried); sargam-creation; ashritah-under;
cacara' performed; duscaram-very difficult to do; brahma-in the order of Brahman;
brahmacaryam-under discipline to realize the Absolute (Brahman); akhanditam-unbroken;
iti-thus.
The four Kumaras are described in Shrimad-Bhagavatam (1.3.6,:
"First of all, in the beginning of creation, there were the four unmarried sons of Brahma'
(the Kumaras), who, being situated in a vow of celibacy, underwent severe austerities for
realization of the Absolute Truth."*
Texts 3 and 4
caturbhir avataro 'yam
eka eva satam matah
sana-sabdat catuhsv eva
catuhsana iti smritah
suddha-jnanasya bhaktes ca
pracarartham avatarat
pancasabdhika-balabho
gaurah kamalayonitah
catubhih-with four; avataraj-incarnation; ayam-this; ekah-one; eva-certainly; satam-by the
devotees; matah-considered; sana-sabdat-from the word "sana"; catuhsu-among the four;
eva-certainly; catuh-sanah-the word "catuhsana"; iti-thus; smrtah-is described; suddhapure; jnanasya-of knowledge; bhakteh-of devotional service; ca-also; pracara-preaching;
artham-for the purpose; avatarat-descended to this world; pancasa-five; abdhika-years old;
bala-boys; abhah-with the appearance; gaurah-with fair complexions; kamalayonitah-born
from Brahma.
The devotees consider the four Kumaras a single incarnation. In order to preach devotional
service and pure transcendental knowledge, they appear as the perpetually five year old,
fair-complexioned sons of the demigod Brahma.
Text 5
shri-naradah tatraiva
"tritiyam risi-sargam vai
devarsitvam upetya sah
tantram satvatam acashta
naiskarmyam karmanam yatah" iti
shri-naradah-Narada Muni; tatra-there; eva-certainly; tritiyam-the third one; risi-sargamthe millennium of the risis; vai-certainly; devarsitam-incarnation of the risi amongst the
demigods; upetya-having accepted; sah-he; tantram-exposition of the Vedas; satvatamwhich is especially meant for devotional service; acashta-collected; naiskarmyam'
nonfruitive; karmanam-of work; yatah-from which; iti-thus.
Narada Muni is described in Shrimad-Bhagavatam 1.3.8:
"In the millennium of the rishis, the Personality of Godhead accepted the third empowered
incarnation in the form of Devarshi Narada, who is a great sage among the demigods. He
collected expositions of the Vedas which deal with devotional service and which inspire
nonfruitive action."*
Texts 6 and 7
pravartanaya loke 'smin
sva-bhakter eva sarvatah
harir devarsi-rupena
candra-subhro vidher abhut
avirbhuyadime brahme
kalpa eva catuhsanah
naradas" canuvartete
kalpeshu sakaleshv api
pravartanaya-in order to preach; loke asmin-in this material world; sva-bhakteh-His own
devotional service; eva-certainly; sarvatah-in all respects; harih-Lord Hari; devarsi-of
Narada Muni; rupena-in the form; candra-as the moon; subhrah-splendid; vidheh-from
Brahma; abhut-appeared; avirbhuya-having appeared; adime-in the first; brahma kalpe-in
the Brahma-kalpa; eva-certainly; catuhsanah-the Four Kumaras; naradah-Narada Muni; caalso; anuvartete-they continue; kalpesu sakalesu-in all the succeeding kalpas; api-also.
To preach everything about His own devotional service, Lord Hari, who is splendid as the
moon, appeared from the demigod Brahma' as Devarshi Narada. In the first kalpa, the
Brahma-kapla, the four Kumaras appear, and then Narada follows them. This happens in
every kalpa.
Text 8
shri-varahah tatraiva
"dvitiyam tu bhavayasya
rasatala-gatam mahim
uddharishyann upadatta
yajnesah saukaram vapuh"
shri-varahah-Lord Varaha; tatra-there; eva-certainly; dvitiyam-the second; tu-but;
bhavaya-for the welfare; asya-of this earth; rasatala' of the lowest region; gatam-having
gone; mahim-the earth; uddharishyan' lifting; upadatta-established; yajnesah-the
proprietor or the supreme enjoyer; saukaram-hoggish; vapuh-incarnation.
Lord Varaha is described in Shrimad-Bhagavatam 1.3.7:
"The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the second
incarnation), and for the welfare of the earth He lifted the earth from the nether regions of
the universe."*
Text 9
shri-dvitiye ca
"yatrodyatah kshiti-taloddharanaya bibhrat
kraudim tanum sakala-yajna-mayim anantah
antar-maharnava upagatam adi-daityam
tam damshtrayadrim iva vajra-dharo dadara" iti
shri-dvitiye-in the Second Canto of Shrimad-Bhagavatam; ca-also; udyatah-attempted;
kshiti-tala-the planet earth; uddharanaya-for the matter of lifting; bibhrat-assumed;
kraudim-pastimes; tanum-form; sakala-total; yajna-mayim-all-inclusive sacrifices; anantahthe Unlimited; antar-within the universe; maha-arnave-the great Garbha Ocan; upagatamhaving arrived at; adi-the first; daityam-demon; tam-him; damshtraya-by the tusk; adrimthe flying mountains; iva-like; vajra-dharah-the controller of the thunderbolts; dadarapierced; iti-thus.
In Shrimad-Bhagavatam 2.7.1 also:
"Lord Brahma' said: When the unlimitedly powerful Lord assumed the form of a boar as a
pastime, just to lift the planet earth, which was drowned in the great ocean of the universe
called the Garbhodaka, the first demon (Hiranyaksha) appeared, and the Lord pierced him
with His tusk."*
Text 10
dvir avirasit kalpe 'sminn
adye svayambhuvantare
ghranad vidher dharoddhrityai
cakshshiye tu niratah
dvih-two times; avirasit-appeared; kalpe-kalpa; asmin-in this; adye-the first;
svayambhuva-of Svayambhuva Manu; antare-during the reign; grhanat-from the nostril;
vidheh-of Brahma; dhara-the earth; uddhrtyai' for the purpose of lifting; caksusiye-during
the reign of Caksusa Manu; tu' but; niratah-from the water.
In this, the first kalpa, He appeared twice. To rescue the eartâ he appeared during the
Svayambhuva-manvantara from Brahma's nostril, and during the Cakshusha-manvantara
He appeared from the water.
Texts 11 and 12
hiranyaksham dharoddhare
nihantum damshtri-pungavah
catuspat shri-varaho 'sau
nri-varahah kvacin matah
kadacij jalada-syamah
kadacic candra-pandurah
yajna-murtih sthavishtho 'yam
varna-dvaya-yutah smritah
hiranyaksam-Hiranyaksa; dhara-of the earth uddare-during the lifting; nihantum-to lift;
damstri-pungavah-with great tusks; catuspat-four-legged beast; shri-varahah-Varaha;
asau-this; nr-varahah-domesti boar; kvacit-sometimes; matah-considered; kadacitsometimes; jalada-as a raincloud; syamah-dark; kadacit-sometimes; candra-as the moon;
pandurah-white; yajna-murtih-the recepient of sacrificial offerings; sthavisthah-manifesting
a giganti form; ayam-He; varna-colors; dvaya-with two; yutah-endowed; smrtah-described
in Vedic literatures.
Lord Varaha, the best of tusked beasts, appears to kill Hiranyaksha and rescue the earth.
Sometimes Varaha is a wild animal of the forest and sometimes He is a domesti animal.
Sometimes He is dark as a rain-cloud, and sometimes He is white as the moon. In this way
Smriti-sastra describes two giganti forms of Lord Varaha, the form of Vedi sacrifices.
Text 13
dakshat pracetasat shrishtih
sruyate cakshuse 'ntare
atas tatraiva janmasya
hiranyakshasya yujyate
daksat-from Prajapati Daksa; pracetasat-the son of the Pracetas; srstih-the creation of
various living entities; sruyate-is heard (in the Sixth Canto of Shrimad-Bhagavatam);
caksuse-the reign of Caksusa Manu; antare-within; atah-from that; tatra-there; evacertainly; janma-birth; asya-of him; hiranyaksasya-of Hiranyaksa; yujyate-occured.
The scriptures explain that the Pracetas' son, Daksha, begat childred during the reign of
Cakshusa Manu. It was then that Hiranyaksha was born.
Text 14
tatha hi shri-caturthe
"cakshushe tv antare prapte
prak-sarge kala-vidrute
yah sauarja praja ishtah
sa daksho daiva-coditah" iti
tatha hi-furthermore; shri-aturthe-in the Fourth Canto of Shrimad-Bhagavatam; cakshusenamed Cakshusa; tu-but; antare-the manvantara; prapte-when it happened; prak-previous;
sarge-creation; kala-vidrute' destroyed in due course of time; yah-one who; sasarjacreated; prajah' living entities; ishtah-desirable; sah-he; dakshah-Daksha-daiva-by the
Supreme Personality of Godhead; coditah-inspired; iti-thus.
In Shrimad-Bhagavatam 4.30.49:
"His previous body had been destroyed, but he, the same Daksha, inspired by the supreme
will, created all the desired living entities in the Cakshusha-manvantara."*
Text 15
uttanapada-vamsyanam
tanayasya pracetasam
dakshasyaiva ditih putri
hiranyaksho diteh sutah
uttanapada-of Maharaja Uttanapada; vamsyanam-of the descendents; tanayasya-of the
son; pracetasam-of the Pracetas; daksasya-of Maharaja Daksa; eva-certainly; ditih-Diti;
putri-the daughter; hiranyaksah- Hiranyaksa-diteh-of Diti; sutah-the son.
In King Uttanapada's dynasty, Diti was the daughter of the Pracetas' son, Daksha. Diti's son
was Hiranyaksha.
Text 16
kalparambhe tada nasti
sutotpattir manor api
kvasau pracetaso dakshah
kva ditih kva diteh sutah
kalpa-of the kalpa; arambhe-at the beginning; tada-then; na-no; asti-is; suta-of sons;
utpattih-birth; manoh-of Manu; api-even; kva-where?; asau-he; pracetasah-son of the
Pracetas; daksah-Daksa; kva-where?; ditih-is Diti; kva-where?;diteh-of Diti; sutah-the son.
In the beginning of the kalpa no one had been born yet, even from Manu. Where, then, was
the Pracetas' son, Daksha? Where was Diti? Where was Diti's son?
Text 17
atah kala-dvayodbhutam
shri-varahasya ceshtitam
ekatraivaha maitreyah
kshattuh prasnanurodhatah
atah-therefore; kala-dvaya-udbhutam-occuring at two different times; shri-varahasya-of
Lord Varaha; cestitam-pastimes; ekatra-in one place; eva-certainly; aha-described;
maitreyah-Maitreya; ksattuh-of Vidura; prasna-to the question; anurodhatah-in compliance.
In answer to Vidura's question, Maitreya Muni described Lord Varaha's pastimes at two
different times as if they had happened at the same time.
Text 18
madhye manvantarasyaiva
muneh sapan manum prati
pralayo 'sau babhuveti
purane kvacid iryate
madhye-in the middle; manvantarasya-of the reign of Svayambhuva Manu; eva-certainly;
muneh-of Agastya Muni; sapat-from the curse; manum prati-to Manu; pralayah-partial
devastation; asau-thus; babhuva-was manifes; iti-thus; purane-in the Matsya Purana;
kvacit-in a certain passage; iryate-is described.
Because of a sage's curse to Manu a cosmi devastation occured in the middle of Manu's
reign. This is descibed in a Purana.
Note: The scripture here is Matsya Purana.
Text 19
ayam akasmiko jatas
cakshushasyantare manoh
pralayah padmanabhasya
lilayeti ca kutracit
ayam-this; akasmikah-apparently without a reason; jatah-was manifested; caksusasya-of
Caksusa; antare-during the reign; manoh-of the Manu; pralayah-partial devastation;
padmanabhasya-of Lord Vishnu; lilaya' by the pastime; iti-thus; ca-also; kutracit-in a
certain place.
In another scripture it is said that, caused by the lotus-naveled Lord's pastimes, this cosmi
devastation unexpectedly occurred in Cakshusha Manu's reign.
Note: The scripture here is Vishnu-dharmottara Purana.
Text 20
sarva-manvantarasyante
pralayo niscitam bhavet
vishnu-dharmottare tv etan
markandeyena bhashitam
sarva-of all; manvantarasya-of the reign of the Manus; ante-at the certainly; pralayahpartial devastation; niscitam-concluded; bhavet-is; visnu-dharma-uttare-in the Vishnudharmottara Purana; tu-also; etat-this; markandeyena-by Markandeya Muni; bhasitamspoken.
A cosmi devastation occurs at the end of each Manu's reign. This is described by
Markandeya Muni in the following verses of Vishnu-dharmottara Purana:
Text 21
nmanvantare parikshine
deva manvantaresvarah
mahar-lokam athasadya
tishthanti gata-kalmashah
manvantare-when the reign of each Manu; pariksine-is concluded; devah-the demigods;
manvantara-during the reign of Manu; isvarah-controlling deities; mahah-lokam-the planet
Maharloka; atha-then; asadya-arriving at; tisthanti-remain; gata-free; kalmasah-from all
faults.
"When Manu's reign is ended the faultless demigods that controlled the world during the
manvantara travel to the planet Maharloka and remain there.
Text 22
"manus ca saha sakrena
devas ca yadu-nandana
brahmalokam prapadyante
punar-avritti-durlabham
manuh-Manu; ca-also; saha-with; sakrena-Indra; devah-the demigods; ca-also; yadunandana-O descendant of Maharaja Yadu; brahmalokam-Brahmaloka; prapadyante-attain;
punah-again; avartti-attainmentf; durlabham-is difficult.
"O Yadava, at that time Manu, Indra, and the demigods take shelter of Brahmaloka, which
is very difficult to attain.
Text 23
"bhutalam satalam vajra
toya-rupi mahesvarah
urmi-mali maha-vegah
sarvam avrtva tisthati
bhutalam-Bhutala planetary system; satalam-Satala planetary system; vajra-O vajra-toyaof water; rupi-in the form; maha-isvarah-the Supreme Personality of Godhead; urmi-malithe ocean full of waves; maha-vegah- powerful; sarvam-everything; avrtya-covering;
tisthati-remains.
"O Vajra, then the Supreme Lord becomes a powerful, wave-garlanded ocean and
completely covers the Bhutala and Satala planets.
Text 24
"bhurlokam ashritam sarvam
tada nasyati yadava
na vinasyanti rajendra
visrutah kula-parvatah
bhurlokam-on Bhurloka; ashritam-situated; sarvam-everything; tada-then; nasyati-is
destroyed; yadava-O descendant of Maharaja Yadu; na-not; vinasyanti-are destroyed; rajaindra-O great king; visrutah-celebrated; kula-parvatah-great mountains.
"O Yadava, then everything in Bhurloka is destroyed. O king of kings, only the famous great
mountains are not destroyed.
Text 25
"naur bhutva tu tada devi
mahi yadu-kulodvaha
dharayaty atha bijani
sarvany evaviseshatah
nauh-a boat-bhutva-becoming; tu-also; tada-then; devi-the demigoddess; mahi-earth;
yadu-kula-udvaha-O best of the Yadu dynasty; dharayati-protects; atha-then; bijani-seeds;
sarvani-all; eva' certainly; avisesatah-without discrimination.
"O best of the Yadu dynasty, then the earth-goddess becomes a boat and protects all seeds
without discrimination.
Texts 26 and 27
"bhavishyas ca manus tatra
bhavishya rishayas tatha
tishthanti raja-sardula
sapta te prathita bhuvi
"matsya-rupa-dharo vishnuh
shringi bhutva jagat-patih
akarsati tu tam- navam
sthanat sthanam tu lilaya
bhavisyah-will be; manuh-Manu; tatra-there; bhavisyah-will be; rsayah-great sages; tathain the same way; tisthanti-remaining; raja-sardula-O tiger among kings; sapta-seven; tethey; prathitah-famous; bhuvi-on earth; matsya-of a fish; rupa-the form; dharahmanifesting; visnuh-Lord Vishnu; srngi-with a single horn; bhutva-having become; jagat-of
the universe; patih-the lord; akarsati-pulls; tu-also; tam-that; navam-boat; sthanat-from
place; sthanam-to place; tu-also; lilaya-in the performance of His pastimes.
"O tiger among kings, the future Manu and future seven sages famous in the world will take
shelter in a boat. Lord Vishnu, the master of the universe, will assume the form of a horned
fish will playfully pull that boat from place to place.
Text 28
"himadri-sikhare navam
baddhva devo jagat-patih
matsyas tv adrisyo bhavati
te ca tishthanti tatragah
hima-adri-of the Himalaya Mountains; sikhare-on the summit; navam-the boat; baddhvaplacing; devah-the Supreme Personality of Godhead; jagat-of the universe; patih-the lord;
matsyah-the fish incarnation; tu-also; adrsyah-invisible; bhavati-becomes; te-Manu and the
sages; ca-also; tisthanti-remain; tatragah-at that place.
"After tying the boat to the peaks of the Himalayas, that fish, the Lord of the universes, will
become invisible. Manu and the sages stayed where they were.•
Text 29
"krita-tulyam tatah kalam
yavat prakshalanam smritam
apah samam atho yanti
yatha-purvam naradhipa
rishayas ca manus caiva
sarvam kurvanti te tada" iti
krta-to Satya-yuga; tulyam-equal; tatah-then; kalam-time; yavat-to which extent;
praksalanam-purifying; smrtam-considered; apah-waters; samam-equality; athah-then;
yanti-attain; yatha-purvam-as before; nara-adhipa-O king; rsayah-the sages; ca-and;
manuh-Manu; ca-also; eva' certainly; sarvam-everything; kurvanti-will perform; te-they;
tada-then; iti-thus.
"O king, then the time will become like Satya-yuga. the waters will recede to their normal
level, and Manu and the sages will recreate everything."
Text 30
manor ante layo nasti
manave 'darsi mayaya
vishnuneti bruvanais tu
svamibhir naisha manyate
manoh-of Manu; ante-at the end; layah-devastation; na-not; asti-is; manave-to Manu;
adarsi-saw; mayaya-by the illusory potency maya; visnuna-by Vishnu; iti-thus; bruvanaihspeaking; tu-also; svamibhih-by Shridhara Svami; na-not; esah-this; manyate-is thought.
Saying "A cosmi devastation does not occur at the end of Manu's reign. That devastation is
an illusion Lord Vishnu shows to Manu", Shridhara Svami does not think there is such a
devastation.
Text 31
shri-matsyah shri-prathame
"rupam sa jagrihe matsyam
cakshushodadhi-samplave
navy aropya mahi-mayyam
apad vaivasvatam manum"
shri-matsyah-the Matsya incarnation; shri-prathame-in the First Canto of ShrimadBhagavatam; rupam-form; sah-He; jagrihe-accepted; matsyam-of a fish; cakshusaCakshusa; udadhi-water; samplave-inundation-navi-on the boat; aropya-keeping on; nahithe earth; mayyam-drowned in; apat' protected; vaivasvatam-Vaivasvata; manum-Manu,
the father of man.
The fish-incarnation, Lord Matsya, is described in Shrimad-Bhagavatam 1.3.15:
"When there was a complete inundation after the period of the Cakshusha Manu and the
whole world was deep within water, the Lord accepted the form of a fish and pretected
Vaivasvata Manu, keeping him up on a boat."*
Text 32
shri-dvitiye ca
"matsyo yuganta-samaye manunopalabdhah
kshonimayo nikhila-jiva-nikaya-ketah
visramsitan uru-bhaye salile mukhan me
adaya tatra vijahara ha veda-margan"
shri-dvitiye-in the Second Canto of Shrimad-Bhagavatam; ca-also; matsyah-incarnation of
the fish; yuga-anta-at the end of the millennium; samaye-at the time of; manuna-the
would-be Vaivasvata Manu; upalabdhah' seen; kshonimayah-up to the earthly planets;
nikhila-all; jiva-living entities; nikaya-ketah-shelter for; visramsitan-emanating from; uru'
great; bhaye-out of fear; salile-in the water; mukhat-from the mouth; me-mine; adayahaving taken to; tatra-there; vijahara-enjoyed; ha' certainly; veda-margan-all the Vedas.
Also in Shrimad-Bhagavatam 2.7.12:
"At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata,
would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up
to those in the earthly planets. Because of my fear of the vast water at the end of the
millennium, the Vedas come out of my (Brahma's) mouth, and the Lord enjoys those vast
waters and protects the Vedas."*
Text 33
padme ca
"evam ukto hrisikeso
brahmana paramesvarah
matsya-rupam samasthaya
pravivesa mahodadhim" iti
padme-in the Padma Purana; ca-also; evam-in this way; uktah-spoken to; hrsikesah-the
master of the senses; brahmana-by Brahma; parama-isvarah-the Supreme Controller;
matsya-of a fish; rupam-the form; samasthaya-assuming; pravivesa-entered; mahaudadhim-the great ocean; iti-thus.
Also in Padma Purana:
"When Brahma' said this, the Supreme Personality of Godhead, the master of the senses,
assumed the form of a fish and entered the waters of the ocean."
Text 34
matsyo 'pi pradurabhavad
dvih kalpe 'smin varaha-vat
adau svayambhuviyasya
daityam ghnann aharac chrutih
ante tu cakshushiyasya
kripam satyavrate 'karot
matsyah-Matsya; api-also; pradurabhavat-appeared; dvih kalpe-asmin-in two kalpas;
varaha-vat-as Varaha did; adau-at first; svayabhuvuyasya' ofthe reign of Svayambhuva
Manu; daityam-a demon; ghnan-killing; aharat' rescued; srutih-the Vedas; ante-at the end;
tu-also; caksusiyasya-of the reign of Caksusa Manu; krpam-mercy; satyavrate-to Maharaja
Satyavrata; akarot-gave.
Lord Matsya appeared in two kalpas, as Lord Varaha had done. In the first appearance,
during Svayambhuva Manu's reign, He killed a demon and rescued the Vedas. In the second
appearance, during Cakshusha Manu's reign, He was merciful to Satyavrata.
Text 35
antyena sardha-padyena
proktam adyasya ceshtitam
purva-sardhena cantyasya
matsyo jneyo varaha-vat
antyena-by the conclusion; sardha-padyena-by the half-verse; proktam-described;
adyasya-of the first appearance; cestitam-pastimes; purva-sardhena-by the first half-verse;
ca-also; antyasya-of the second appearance; matsyah-Matsya; jneyah-should be
understood; varaha-vat; like Lord Varaha.
The first appearance of Lord Matsya is described in the quotations in Text 33 and the second
half of Text 32. The second appearance is described in the quotations in Text 31 and the
first half of Text 32. Thus Lord Matsya appeared as Lord Varaha had.
Text 36
upalakshanam evaitad
anya-manvantarasya ca
vishnu-dharmottaraj jneyah
pradurbhavas caturdasa
upalaksanam-hint; eva-certainly; etat-this; anya-manvantarasya-of appearance during the
reign of other Manus; ca-also; visnu-dharma-uttarat-from the Vishnu-dharmottara Purana;
jneyah-may be understood; pradurbhavah- appearances; caturdasa-fourteen.
In this way there is a hint of Lord Matsya's appearance during the reigns of the other
Manus. In this way from Vishnu-dharmottara Purana it is understood that Lord Matsya
appears fourteen times.
Text 37
shri-yajnah shri-prathame
"tatah saptama akutyam
rucer yajno 'bhyajayata
sa yamadyaih sura-ganair
apat svayambhuvantaram" iti
shri-yajnah-Lord Yajna; shri-prathame-in the First Canto of Shrimad-Bhagavatam; tatahafter that; saptame-the seventh in the line; akutyam-in the womâ of Akuti; ruceh-by
Prajapati Ruci; yajnah' the Lord's incarnation as Yajna; abhyajayata-advented; sah-He;
yama-adyaih-with Yama and others; sura-ganaih-with demigods; apat-ruled;
svayambhuva-antaram-the change of the period of Svayambhuva Manu; iti' thus.
Lord Yajna is described in Shrimad-Bhagavatam 1.3.12:
"The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He
controlled the period during the change of the Svayambhuva Manu and was assisted by
demigods such as His son Yama."*
Text 38
trayanam eva lokanam
maharti-haranad asau
matamahena manuna
harir ity api sabditah
trayanam-of the three; eva-certainly; lokanam-planetary systems; maha-great; artisufferings; haranat-by removing; asau-He; matamahena-by His maternal grandfather;
manuna-Manu; harih-Lord Hari; iti-thus; api-even; sabditah-named.
Because Lord Yajna delivered (hari, the three planetary systems from great sufferings, He
was given the name "hari" by His maternal grandfather, Manu.
Text 39
shri-nara-narayanau tatraiva
"turye dharma-kala-sarge
nara-narayanav rishi
bhutvatmopasamopetam
akarot duscaram tapah" iti
shri-nara-narayanau-Nara Narayana Rsis; tatra-there; eva-certainly; turye-in the fourth of
the line; dharma-kala-wife of Dharmaraja; sarge' being born of; nara-narayanau-named
Nara and Narayana; risi-sages; bhutva-becoming; atma-upasama-controlling the senses;
upetam-for achievement of; akarot-undertook; duscaram-very strenuous; tapah' penance;
iti-thus.
Nara-Narayana Rishis are described in Shrimad-Bhagavatam 1.3.9:
"In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of
King Dharma. Thus He undertook severe and exemplary penances to control the senses."*
Text 40
sastre 'nyau hari-krishnakhyav
anayoh sodarau smritau
ebhir eko 'vatarah syac
caturbhih sanakadi-vat
sastre-in the Vedi scriptures; anyau-two others; hari-Hari; krishna-and Krishna; akhyaunames; anayoh-of whom; sodarau-brothers; smrtau-remembered; ebhih-by them; ekahone; avatarah-incarnation; syat-may be; caturbhih-by the Four; sanaka-adi-the Kumaras
headed by Sanaka Kumara; vat-like.
In another scripture these two brothers, are called Hari and Krishna. They are considered a
single incarnation, as are the four Kumaras.
Text 41
shri-kapilah tatraiva
"pancamah kapilo nama
siddhesah kala-viplutam
provacasuraye sankhyam
tattva-grama-vinirnayam" iti
shri-kapilah-Lord Kapila; tatra-there; eva-certainly; pancamah-the fifth one; kapilah-Kapila;
nama-of the name; siddhesah-the foremost amongst the perfect; kala-time; viplutam-lost;
provaca-said; asuaye' unto the brahmana named Asuri; sankhyam-metaphysics; tattvagrama' the sum total of the creative elements; vinirnayam-exposition; iti-thus.
Lord Kapila is described in Shrimad-Bhagavatam 1.3.10:
"The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an
exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of
time this knowledge had been lost."*
Text 42
devahutyam kardamatah
pradurbhavam asau gatah
proktah kapila-varnatvat
kapilakhyo virincina
devahutyam-in the womâ of Devahuti; kardamatah-from Kardama Muni; pradurbhavamincarnation; asau-He; gatah-accepted; proktah-described; kapila-varnatvat-because of His
ruddy complexion; kapila-akhyah-named Kapila; virincina-by Brahma.
Kapila Muni appeared as the son of Kardama and Devahuti. Because of His ruddy
complexion, Brahma' gave Him the name Kapila.
Texts 43 and 44
padme
"kapolo vasudevamsas
tattvam sankhyam jagada ha
brahmadibhyas ca devebhyo
bhrigv-adibhyas tathaiva ca
tathaivasuraye sarvavedarthir upabrimhitam
"sarva-veda-viruddham ca
kapilo 'nyo jagada ha
sankhyam asuraye 'nyasmai
ku-tarka-paribrimhitam"
kapilah-Kapila; vasudeva-of Lord Vasudeva; amsah-plenary portion; tattvam sankhyam-the
Sankhya philosophy; jagada ha-spoke; brahma-adibhyah-headed by Brahma; ca-also;
devebhyah-to the demigods; bhrgu-adibhyah-to the sages, headed by Bhrgu Muni; tatha-in
the same way; ca-also; tatha-in the same way; eva-certainly; asuraye-to Asuri Brahmana;
sarva-veda-arthaih upabrmhitam-with the poper understanding of the Vedas; sarva-all;
veda-the Vedas; viruddham-contradicting; ca-also; kapilah-Kapila; anyah-another; jagada
ha-spoke; sankhyam-Sankhya philosophy; asuraye-to Asuri Brahmana; anyasmai-another;
ku-tarka-paribrmhitam-filled with faulty logic.
In Padma Purana:
"Lord Kapila, who is an amsa-avatara of Lord Vasudeva, spoke the Sankhya philosophy,
which properly explains the meaning of the Vedas, to Asuri Brahmana, the demigods
headed by Brahma, and the great sages headed by Bhrigu Muni. Then a different Kapila
spoke a different Sankhya phioosophy, full of faulty logi and in opposition to all the Vedas,
to a different Asuri Brahmana."
Text 45
shri-dattah shri-dvitiye
"atrer apatyam abhikankshata aha tushto
datta mayaham iti yad bhagavan sa dattah
yat-pada-pankaja-paraga-pavitra-deha
yogarddhim apur ubhayim yadu-haihayadhah"
shri-dattah-Dattatreya; shri-dvitiye-in the Second Canto of Shrimad-Bhagavatam; atreh-of
the sage Atri; apatyam-issue; abhikankshatah' having prayed for; aha-said it; tushtahbeing satisfied; dattah-given over; maya-by me; aham-myself; iti-thus; yat-because;
bhagavan-the Personality of Godhead; sah-He; dattah-Dattatreya; yat-pada-one whose
feet; pankaja-lotus; paraga-dust; pavitra-purified; dehah-body; yoga-mystic; riddhimopulence; apuh-got; ubhayim-for both the worlds; yadu-the father of the Yadu dynasty;
haihaya-adyah-and others, like King Haihaya.
Lord Dattatreya is described in Shrimad-Bhagavatam 2.7.4:
"The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised
to incarnate as Atri's son, Dattatreya (Datta, the son of Atri). And by the grace of the lotus
feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both
material and spiritual blessings."*
Text 46
shri-prathame
"sashtham atrer apatyatvam
vritah prapto 'nasuyaya
anvikshikim alarkaya
prahladadibhya ucivan" iti
shri-prathame-in the First Canto of Shrimad-Bhagavatam; sashtham-the sixth one; atreh-of
Atri; apatyatvam-sonship; vritah-being prayed for; praptah-obtained; anasuyaya-by
Anasuya; anvikshikim-on the subject of transcendence; alarkaya-unto Alarka; prahladaadibhyah-unto Prahlada and other; ucivan-spoke; iti-thus.
In Shrimad-Bhagavatam 1.3.11:
"The sixth incarnation of the purusha was the son of the sage Atri. He was born from the
womâ of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence
to Alarka, Prahlada and others (Yadu, Haihaya, etc.)."*
Text 47
shri-brahmande tu kathitam
atri-patnyanasuyaya
prarthito bhagavan atrer
apatyatvam upeyivan
shri-brahmande-in the Brahmanda Purana; tu-also; kathitam-described; atri-of Atri Muni;
patnya-by the wife; anasuyaya-named Anasuya; prarthitah-appealed; bhagavan-the
Supreme Lord; atreh-of Atri Muni; apatyatvam upeyivan-became the child.
In Brahmanda Purana it is said that when Atri Muni's wife, Anasuya, requested Him, the
Lord became her son.
Text 48
tatha hi
"varam dattvanasuyayai
vishnuh sarva-jagan-mayah
atreh putro 'bhavat tasyam
sveccha-manusa-vigrahah
dattatreya iti khyato
yati-vesa-vibhusitah"
tatha hi-furthermore; varam-benediction; dattva-granding; anasuyayai-to Anasuya-devi;
visnuh-Lord Vishnu; sarva-jagat-mayah-the all-pervading controller of innumerable material
universes; atreh-of Atri Muni; putrah-the son; abhavat-became; tasyam-in her womb; svaiccha-according to the desire of His devotees; manusa-in the world of human beings;
vigrahah-manifesting His form; dattatreyah-as Dattatreya; iti-thus; khyatah-famous; yati-of
an ascetic; vesa-with the garments; vibhusitah-decorated.
The scriptures further explain:
"Lord Vishnu, who is present everywhere in all the worlds, granted Anasuya's request and
appeared in her womâ as Atri Muni's son. By His own wish appearing in a humanlike form,
and decorated with a sannyasi's garments. He was called Dattatreya."
Text 49
shri-hayasirsha shri-dvitiye
"satre mamasa bhagavan haya-sirasatho
sakshat sa yajna-purushas tapaniya-varnah
chandomayo makhamayo 'khila-devatatma
vaco babhuvur ushatih svasato 'sya nastah" iti
shri-hayasirsa-Lord Hayagriva; shri-dvitiye-in the Second Canto of Shrimad-Bhagavatam;
satre-in the sacrificial ceremonu; mama-of mine; asa' appeared; bhagavan-the Personality
of Godhead; haya-sirasa-with His horselike head; atha-thus; sakshat-directly; sah-He;
yajna-purushah-the person who is pleased by performances of sacrifice; tapaniya-golden;
varnah-hue; handah-mayah-personified Vedi hymns; makha-mayah-personified sacrifices;
akhila-all that be; devata-atma' the soul of the dmigods; vacah-sounds; babhuvuh-become
audible; usatih-very pleasing to hear; svasatah-while breathing; asya-His; nastah-through
the nostrils; iti-thus.
Lord Hayagriva is described in Shrimad-Bhagavatam 2.7.11:
"The Lord appeared as the Hayagriva incarnation in a sacrifice performed by me (Brahma).
He is the personified sacrifices, and the hue of His body is golden. He is the personified
Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds
of the Vedi hymns came out of His nostrils."*
Text 50
pradurbhuyaiva yajnagner
danavau madhu-kaitabhau
hatva pratyanayad vedan
punar vagisvari-patih
pradurbhuya-having appeared; eva-certainly; yajna-of sacrifice; agneh-from the fire;
danavau-two demons; madhu-kaitabhau-name Madhi and Kaitabha; hatva-having killed;
pratyanayat-returned; vedan-the Vedas; punah-again; vagisvari-patih-the master of the
Vedas.
Appearing from the sacrificial fire, Lord Hayagriva, the master of the Vedas, killed the
demons Madhu and Kaitabha and recovered the Vedas.
Text 51
shri-hamsah shri-dvitiye
"tubhyam ca narada bhrisam bhagavan vivriddhabhavena sadhi paritushta uvaca yogam
jnanam ca bhagavatam atma-satattva-dipam
yad vasudeva-sarana vidur anjasaiva" iti
shri-hamsah-the Hamsa incarnation; shri-dvitiye-in the Second Canto of ShrimadBhagavatam; tubhyam-unto you; ca-also; narada-O Narada; bhrisam-very nicely;
bhagavan-the Personality of Godhead; vivriddha' developed; bhavena-by transcendental
love; sadhu-your goodness; paritushtah-being satisfied; uvaca-described; yogam-service;
jnanam' knowledge; ca-also; bhagavatam-the science of God and •His devotional service;
atma-the self; sa-tattva-with all details; dipam-just like the light in the darkness; yat-that
which; vasudeva-saranah-those who are souls surrendered unto Lord Vasudeva; viduhknow them; anjasa' perfectly well; eva-as it is; iti-thus.
Lord Hamsa is described in Shrimad-Bhagavatam 2.7.19:
"O Narada, you were taught about the science of God and His transcendental loving service
by the Personality of Godhead in His incarnation of Hamsavatara. He was very much
pleased with you, due to your intense proportion of devotional service. He also explained
unto you, lucidly, the full science of devotional service, which is especially understandable
by persons who are souls surrendered unto Lord Vasudeva, the Personality of Godhead."*
Text 52
sakto 'khila-viveko 'ham
kshira-nira-vibhaga-vat
iti vyanjann ayam rajahamso vyaktim jalad gatah
saktah-able; akhila-in all matters; vivekah-discrimination; aham-I; ksira-of milk; nira-and
of water; vibhaga-vat-with the distinction; iti-thus; vyanjan-appearing; ayam-this; raja-
hamsah-regal swan; vyaktim' manifestation; jalat-from the water; gatah-accepted.
A regal swan come from the water, the Lord said: "As a swan can divide milk and water, So
I can understand the nature of everything."
Text 53
shri-dhruvapriyah tatraiva
"viddhah sapatny-udita-patribhir anti rajno
balo 'pi sann upagatas tapase vanani
tasma adad dhruva-gatim grinate prasanno
divyah stuvani munayo yad upary-adhastat" iti
shri-dhruvapriyah-Dhruvapriya; tatra-there; eva-certainly; viddhah' pinched by; sapatni-a
co-wife; udita-uttered by; patribhih-by sharp words; anti-just before; rajnah-of the king;
balah-a boy; api' although; san-being so; upagatah-took to; tapase-severe penances;
vanani-in a great forest; tasmai-therefore; adat-gave as a reward; dhruva-gatim-a path to
the Dhruva planet; grinate-on being prayed for; prasannah-being satisfied; divyah-denizens
of higher planets; stuvani' do pray; munayah-great sages; yat-thereupon; upari-up;
adhastat-down; iti-thus.
Lord Dhruvapriya is described in Shrimad-Bhagavatam 2.7.8:
"Being insulted by sharp words spoken by the co-wife of the king, even in his presence,
Prince Dhruva, though only a boy took to severe penances in the forest. And the Lord, being
satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages,
both upward and downward."*
Text 54
svayambhuve 'vatatokter
namnas cakathanad iha
yajnadinam ca tatroktya
pariseshya pramanatah
prasiddhya prisnigardheti
tad-akhyadsya nigadyate
hastayam adrir ity adau
padye govardhanadri-vat
svayambhuve-during the reign of Svayambhuva Manu; avatara-of the incarnation; ukteh-of
the description; naman namnah-of the name; ca-also; akathanat-from the description; ihahere; yajna-of Lord Yajna; adinam-and other incarnations; ca-also; tatra-there; uktya-by
the description; parisesya-remaining; pramanatah-by measurement; prasiddhya-by fame;
prsnigarbha-Prsnigarbha; iti-thus; tat-akhyasya-of that name; nigadyate-spoken; hasta
ayam iti adrih iti adau-in Shrimad-Bhagavatam 10. ;padye-in the verse; govardhana-adriGovardhana Hill; vat-like.
Because this incarnation is described as having appeared in the reign of Svayambhuva
Manu, because His name is not specifically given here, and because Lord Yajna and many
other incarnations have already been described, by the process of elimination it should be
said that this incarnation is Lord Prisnigarbha. This is like Govardhana Hill in ShrimadBhagavatam 10.21.18.
Note: It is clear that the unnamed hill in that verse is Govardhana Hill.
Text 55
tatha shri-dasame
"tvam eva purva-sarge 'bhuh
prisnih svayambhuve sati
tadayam sutapa nama
prajapatir akalmasah
aham suto vam abhavam
prisnigarbha iti srutah" iti
tatha-just as; shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam; tvam-you; evaindeed; purva-sarge-in a previous millennium; abhuh-became; prisnih-by the name Prsni;
svayambhuve-the millennium of Svayambhuva Manu; sati-O supremely chaste; tada-at that
time; ayam-Vasudeva; sutapa-Sutapa; nama-by the name; prajapatih-a Prajapati;
akalmasah-a spotlessly pious person; aham-I; sutah-the son; vam-of both of you;
abhavam-became; prisni-garbhah-celebrated as born of Prisni; iti-thus; srutah-I am known;
iti-thus.
In Shrimad-Bhagavatam 10.3.32 and 41:
"My dear mother, best of the chaste, in your previous birth, in the Svayambhuva
millennium, you were known as Prisni, and Vasudeva, who was the most pious Prajapati,
was named Sutapa. Since I found no one else as highly elevated as you in simplicity and
other qualities of good character, I appeared in this world as Prisnigarbha, or one who is
celebrated as having taken birth from Prisni."*
Text 56
asyatra caritanuktya
namanuktya ca tatra vai
parasparam apekshitvad
yukta caikatra sangatih
asya-of Him; atra-here; carita-of the pastimes; anuktya-by the lack of description; mana-of
the name; anuktya-by the lack of description; ca-also; tatra-there; vai-vertainly;
parasparam-mutually; apeksitvat-in relation to; yukta-proper; ca-also; ekatra-in a single
place; sangatih- meeting.
Because His name and pastimes are otherwise not mentioned here (in ShrimadBhagavatam's list of incarnations), it is likely that this incarnation is Lord Prisnigabha.
Text 57
atragamana-matrena
yadi syad avatarata
anyatrapi prasajyeta
yatheshtam tat-prakalpana
atra-here; agamana-appearing; matrena-only; yadi-if; syat-may be; avatarata-incarnation;
anyatra-in other circumstances; api-also; prasajyeta-is also suitable; yatha-as; istamdesired; tat-prakalpana' appearing in that way.
If only to approach (Dhruva, the Lord had descended in that form, then the Lord would also
appear before others in a different form each time.
Text 58
shri-risabhah shri-prathame
"ashtame merudevyam tu
nabher jata urukramah
darsayan vartma dhiranam
sarvasrama-namaskritam" iti
shri-rsabhah-Lord Rsabha; shri-prathame-in the First Canto of Shrimad-Bhagavatam;
ashtame-the eighth of the incarnations; merudevyam tu-in the womâ of Merudevi, the wife
of; nabheh-King Nabhi;jatah-took birth; urukramah-th all-powerful Lord; darsayam-by
showing; vartma-the way; dhiranam-of the perfect beings; sarva-all; asrama-orders of life;
namaskritam-honored by; iti-thus.
Lord Rishabhadeva is described in Shrimad-Bhagavatam 1.3.13:
"The eight incarnation was King Rishabha, son of King Nabhi and his wife Merudevi. In this
incarnation the Lord showed the path of perfection, which is followed by those who have
fully controlled their senses and who are honored by all orders of life."*
Text 59
suklah parama-hamsanam
dharmam jnapayitum prabhuh
vyakto gunair varishthatvad
vikhyata risabhakhyaya
suklah-with a fair complexion; parama-hamsanam-of the most exalted of renunciates;
dharmam-the prescribed duty; jnapayitam-to teach; prabhuh-the Supreme Lord; vyaktahappeared; gunaih-varisthatvat-because of being decorated with all good qualities;
vikhyatah-became famous; rsabha-akhyaya' by the name Rsabha.
The fair-complexioned Lord appeared to teach the duties of the renounced order. Because
He was supremely virtuous, He was famous as Rishabha (the best).
Text 60
shri-prithuh tatraiva
"risibhir yacito bheje
navamam parthivam vapuh
dugdhemam osadhir vipras
tenayam sa usattamah" iti
shri-prthuh-Maharaja Prthu; tatra-there; eva-certainly; risibhih-by the sages; yacitah-being
prayed for; bheje-accepted; navamam-the ninth one; parthivam-the ruler of the earth;
vapuh-body; dugdha-milking; imam-all these; osadhih-products of the earth; viprah-O
brahmanas; tena-by; ayam-this; sah-he; usattamah-beautifully attractive; iti-thus.
Maharaja Prithu is described in Shrimad-Bhagavatam 1.3.14:
"O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of
a king (Prithu) who cultivated the land to yield various produces, and for that reason the
earth was beautiful and attractive."*
Text 61
mathyamanan muni-ganair
asavyad vaina-bahutah
pradurbhuto maha-rajah
suddha-svarna-rucih prabhuh
mathyamanat-being churned; muni-ganaih-by the sages; asavyat-from the right; vaina-of
Maharaja Vena; bahutah-arm; pradurbhutah-appeared; maha-a great; rajah-king; suddhapure; svarna-gold; sucih-with the splendor; prabhuh-the Supreme Lord.
When the sages massaged Vena's right arm, from it the Supreme Lord appeared as the
great king Prithu, who was splendid as pure gold.
Text 62
adye vyaktah kumaradyah
prithv-antas ca trayodasa
kola-matsyau punar vyaktim
cakshushiye tu agmatuh
adye-in the beginning; vyaktah-manifest; kumara-the Four Kumaras; adyah-beginning
with; prthu-Maharaja Prthu; antah-concluding with; ca-also; trayodasa-thirteen; kola-Lord
Varaha; matsyau-and Lord Matsya; punah-again; vyaktim-appearance; caksusiye-during
the reign of Caksusa Manu; tu-also; jagmatuh-accepted.
These thirteen lila'-avataras, from the Four Kumaras to Maharaja Prithu, all appeared during
the reign of the first (Svayambhuva, Manu. Lord Varaha and Lord Matsya, however,
appeared again during the reign of Cakshusha Manu.
Text 63
atha shri-nrisimhah tatraiva
"caturdasam narasimham
bibhrad daityendram urjitam
dadara karajair urav
erakam kata-krid yatha" iti
atha-now; shri-nrsimhah-Lord Nrsimha; tatra-there; eva-certainly; caturdasam-the fourteen
in the line; nara-simham-the incarnation of the Lord as half-man and half-lion; bibhratadvanced; daitya-indram-the king of the atteists; urjitam-strongly built; dadara-bifurcated;
karajaih' by the nails; urau-on the lap; erakam-canes; kata-krit; carpenter; yatha-just like;
iti-thus.
Lord Nrisimha is described in Shrimad-Bhagavatam 1.3.18:
"In the fourteenth incarnation, the Lord appeared as Nrisimha and bifurcated the strong
body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane."*
Text 64
asya lakshmi-nrisimhadya
vilasa bahavah smritah
tatra padma-puranadau
nana-varna-viceshtitah
asya-of Him; laksmi-nrsimha-adyah-beginning with Laksmi-Nrsimha; vilasah-pastimes;
bahavah-many; smrtah-are described in the Vedi literatures; tatra-there; padma-purana-in
the Padma Purana; adau-and other scriptures; nana-with various; varna-forms; vicestitahand pastimes.
Shri Lakshmi-Nrisimha and many other vilasa-avataras are described in the Smriti-sastra.
In the Padma Purana and other scriptures Their different forms and pastimes are described.
Text 65
shashthe 'ntare 'bdhi-mathanan
nri-hareh purva-bhavita
atah prag esha kurmader
vyaktim shashthe 'ntare gatah
sasthe-the reign of the sixth (Caksusa, Manu; antare-within; abdhi-of the ocean; mathanatthe churning; nr-hareh-of Lord Nrsimha; purva-previous; bhavita-appearance; atah-that;
prak-before; esah-He; kurma' Lord Kurma; adeh-beginning with; vyaktim-appearance;
sasthe-the reign of Caksusa Manu; antare-during; gatah-accepted.
Lord Nrisimha appeared before the churning of the milk-ocean in the reign of the sixth
(Cakshusha, Manu. He appeared before the appearance of Lord Kurma in the reign of the
sixth Manu.
Text 66
shri-kurmah tatraiva
"surasuranam udadhim
mathmatam mandaracalam
dadhre kamatha-rupena
prishtha ekadase vibhuh" iti
shri-kurmah-Lord Kurma; tatra-there; eva-certainly; sura-the theists; asuranam-of the
atheists; udadhim-in the ocean; mathnatam-churning; mandaracalam-the Mandaracala Hill;
dadhre-sustained; kamatha-tortoise; rupena-in the form of; prishthe-shell; ekadase-the
eleventh in the line; vibhuh-the great; iti-thus.
Lord Kurma is described in Shrimad-Bhagavatam 1.3.16:
"The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a
pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and
atheists of the universe."*
Text 67
padme proktam dadhe kshaunimayam evarthitah suraih
sastrantare tu bhu-dhari
kalpadau prakato 'bhavat
padme-in the Padma Purana; proktam-described; dadhe-held; ksaunimayam-the earth;
eva-certainly; arthitah-appealed to; suraih-by the demigods; sastra-antare-in another
scripture; tu-also; bhu-the earth; dhari' holding; kalpa-adau-during the beginning of the
kalpa; prakatah-manifest; abhavat-became.
In the Padma Purana it is said that on the demigods' request He lifted the earth. In another
scripture also it is said that He appeared in the beginning of the kalpa and lifted the earth.
Text 68
shri-dhanvantari-mohinyau tatraiva
"dhanvantaram dvadasamam
trayodasamam eva ca
apayayat suran anyan
mohinya mohayan striya" iti
shri-dhanvantati-Lord Dhanvantari; mohinyau-and Mohini-murti; tatra' there; eva-certainly;
dhanvantaram-the incarnation of Godhead named Dhanvantari; dvadasamam-the twelfth in
the line; trayodasamam-the thirteenth in the line; eva-certainly;l ca-and; apayayat-gave to
drink; suran-the demigods; anyan-others; mohinya-by charming beauty; mohayan'
alluring; striya-in the form of a woman; iti-thus.
Lord Dhanvantari and Mohini-devi are described in Shrimad-Bhagavatam 1.3.17:
"In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He
allured the atheists by the charming beauty of a woman and gave nectar to the demigods to
drink."*
Text 69
tatra shri-dhanvantarih
shashthe ca saptame cayam
dvir avirbhavam agatah
tatra-there; shri-dhanvantarih-Lord Dhanvantari; sasthe-in the reign of the sixth (Caksusa,
Manu; ca-and; saptame-in the reign of the seventh (Vaivasvata, Manu; ca-and; ayam-He;
dvih-twice; avirbhavam agatah- appeared.
Dhanvantari
Lord Dhanvantari appeared twice: during the reigns of the sixth (Cakshusha, and seventh
(Vaivasvata, Manus.
Text 70
sashthe 'ntare 'bdhi-mathanad
dhritamrita-kamandaluh
udgato dvi-bhujah syamah
ayur-veda-pravartakah
saptame ca tatha-rupah
kasi-raja-suto 'bhavat
sasthe-of the sixth Manu; antare-during the reign; abdhi-of the milk-ocean; mathanat-from
the churning; dhrta-holding; amrta-of nectar; kamandaluh-a pot; udgatah-appeared; dvibhujah-with two arms; syamah-and a dark complexion; ayuh-veda-of the Ayur-veda;
pravartakah-original teacher; saptame-during the reign of the seventh Manu; ca-also;
tatha-rupah-in the same form; kasi-of Varanasi; raja-of the king; sutah-the son; abhavatbecame.
During the reign of the sixth Manu, dark-complexioned, two-armed Lord Dhanvantari, the
original teacher of the Ayur Veda, carrying pot of nectar in His two arms appeared from the
churning of the milk ocean. During the reign of the seventh Manu, He appeared again, in
the same form, as the prince of Varanasi.
Text 71
shri-mohini
daityanam mohanayasau
pramodaya ca dhurjateh
ajito mohini-murtya
dvir avirbhavam agatah
daityanam-of the demons; mohanaya-for the bewilderment; asau-He; pramodaya-for
pleasing; ca-also; dhurjateh-Lord Siva; ajitah-the inconquerable Personality of Godhead;
mohini-of Mohini-devi; murtya-with the form; dvih-twice; avirbhavam agatah-appeared.
Shri Mohini
To bewilder the demons and to please Lord Siva, the unconquerable Personality of Godhead
twice appeared as Mohini-devi.
Text 72
iti shashthe ca catvaro
nrisimhadyah prakirtitah
iti-thus; sasthe-during the reign of the sixth Manu; ca-also; catvarah-four; nrsimha-with
Lord Nrsimha; adyah-beginning with; prakirtitah-are described.
In this way, in the reign of the sixth (Cakshusha, Manu
four avataras, beginning with Lord Nrisimha, are described.
Text 73
shri-vamanah tatraiva
"pancadasam vamanakam
kritvagad adhvaram baleh
pada-trayam yacamanah
pratyaditsus tri-pishtapam" iti
shri-vamanah-Lord Vamana; tatra-there; vai-certainly; pancadasam-the fifteenth in the
line; vamanakam-the dwarf-brahmana; kritva-by assumption of; agat-went; adhvaramarena of sacrifice; baleh-of King Bali; pada-trayam-three steps only; yacamanah-begging;
pratyaditsuh' willing at heart to return; tri-pishtapam-the kingdom of the three planetary
systems; iti-thus.
Lord Vamana is described in Shrimad-Bhagavatam 1.3.19:
"In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana (Vamana)
and visited the arena of sacrifice arranged by Maharaja Bali. Although at heart He was
willing to regain the kingdom of the three planetary systems, He simply asked for a
donation of three steps of land."*
Text 74
vamanas trir abhivyaktam
kalpe 'smin pratipedivan
tatradau danavendrasya
vaskaler adhvaram yayau
tato vaivasvatiye 'smin
dhundhor makham asau gatah
aditau kasyapaê jatah saptame 'sya catur-yuge
pratigraha-krite jatas
traya eva trivikramah
vamanah-Lord Vamana; trih-thrice; abhivyaktam-manifest; kalpe-kalpa; asmin-in this;
pratipedivan-became; tatra-there; adau-in the beginning; danava-of the demons; indrasyaof the monarch; vaskaleh-of Vaskala; adhvaram-to the sacrifice; yayau-went; tatah-then;
vaivasvatiye-during the reign of Vaivasvata Manu; asmin-in this; dhundhoh-of Dhundhu;
makham-to the sacrifice; asau-He; gatah-went; aditau-in the womâ of Aditi; kasyapat-from
Kasyapa Muni; jatah-was born; saptame-in the seventh (Vaivasvata, Manu; asya-of Him;
catuh-yuge-cycle of four yugas; pratigraha-of a donation; krte-in the offer; jatah-manifest;
trayah-thrice; eva-certainly; trivikramah-the gigantic form of Lord Trivikrama.
Lord Vamana appeared three times in this kalpa. During the reign of the first
(Svayambhuva, Manu, He visited the sacrifice performed by Vaskala, the king of the
danavas. Then, in the reign of Vaivasvata Manu, and visited the sacrifice performed by
Dhundhu. Then, in the seventh catur-yuga of that manvantara, He appeared as the son of
Kasyapa and Aditi. In this way, to accept a donation, He appeared three times as Lord
Trivikrama.
Text 75
shri-bhargavah tatraiva
"avatare sodasame
pasyan brahma-druho nripan
trih-sapta-kritvah kupito
nih-kshatram akaron mahim" iti
shri-bhargavah-Lord Parasurama; tatra-there; eva-certainly; avatare' in the incarnation of
the Lord; sodasame-the sixteenth; pasyan-seeing; brahma-druhah-disobedient to the
orders of the brahmanas; nripan-the kingly order; trih-sapta-thrice seven times; kritvahhad done; kupitah' being engaged; nih-negation; k.satram-the administrative class; akarot'
did perform; mahim-the earth; iti-thus.
Lord Parasurama is described in Shrimad-Bhagavatam 1.3.20:
"In the sixteen incarnation of the Godhead, the Lord (as Bhrigupati) annihilated the
administrative class (kshatriyas) twenty-one times, being angry with them because of their
rebellion agaist the brahmanas (the intelligent class)."*
Text 76
renuka-jamadagnibhyam
gauro vyaktim asau gatah
prahuh saptadase kecid
dvavimse 'nye catur-yuge
renuka-from Renuka-devi; jamadagnibhyam-and Jamadagni; gaurah-with a fair
complexion; vyaktim-appearance; asau-He; gatah-accepted; prahuh-they say; saptadaseduring the 17th; kecit-some;dvavimse-during the 22nd; anye-others; catuh-yuge-during
the cycle of four yugas.
Fair-complexioned Lord Parasurama appeared as the son of Renuka'-devi and Jamadagni.
Some say He appeared during the 17th catur-yuga, and others say He appeared during the
22nd catur-yuga.
Text 77
shri-raghavendrah tatraiva
"nara-devatvam apannah
sura-karya-cikirsaya
samudra-nigrahadini
cakre viryany atah param" iti
shri-raghavendrah-Lord Ramacandra; tatra-there; eva-certainly; vara' human being;
devatvam-divinity; apannah-having assumed the form of; sura-the demigods; karyaactivities; cikirsaya-for the purpose of performing; samudra-the indian Ocean; nigrahaadini-controlling, etc.; cakre-did perform; viryani-superhuman prowess; atah paramthereafter; iti-thus.
Lord Ramacandra is described in Shrimad-Bhagavatam 1.3.22:
"In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some
pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian
Ocean and then killing the atheist King Ravana, who was on the other side of the sea."*
Text 78
kausalyayam dasarathan
nava-durva dala-dyutih
tretayam avirabhavac
caturvimse catur-yuge
bharatena sumitraya
nandanabhyam ca samyutah
kausalyayam-in the womâ of Kausalya-devi; dasarathat-from Dasaratha Maharaja; navafresh; durva-dala-durva grass; dyutih-with the splendor; tretayam-during the Treta-yuga;
avirabhavat-appeared; caturvimse-during the 24th; catuh-yuge-cycle of four yugas;
bharatena-by Bharata; sumitrayah-of Sumitra; nandanabhyam-by the two sons (Laksmana
and Satrughna); ca-also; samyutah-accompanied.
Splendid as a new blade of durva grass, and accompanied by Sumitra's two sons and by
Bharata, He appeared in the Treta-yuga of the 24th catur-yuga as the son of Kausalya and
Dasaratha.
Text 79
asya sastre trayo vyuha
lakshmanadya ami smritah
bharato 'tra ghana-syamah
saumitri kanaka-prabhau
asya-of Him; sastre-in the Rama-gita of the Skanda Purana; trayah vyuha-the three
expansions of Lord Vasudeva; laksmana-with Laksmana; adyah-beginning; ami-they;
smrtah-are described in the scriptures; bharatah-Bharata; atra-here; ghana-syamah-with a
dark complexion like that of a rain-cloud; saumitri-the two sons of Sumitra; kanaka-of gold;
prabhau-with the effulgence.
In His scripture the three avataras beginning with Lakshmana are described. Bharata is dark
as a raincloud and Sumitra's two sons are splendid as gold.
Text 80
padme bharata-satrughnau
sankha-cakratayoditau
shri-lakshmanas tu tatraiva
sesha ity abhisabditah
padme-in the Padma Purana; bharata-Bharata; satrughnau-and Satrughna; sankha-as the
conch-shell; cakrataya-and cakra; uditau-are described; shri-laksmanah-Laksmana; tu-but;
tatra-there; eva-dertainly; sesah- everything else; iti-thus; abhisabditah-from the
description.
In Padma Purana it is said that Bharata and Satrughna are incarnations of the Lord's
conchshell and cakra. There it is also said that Lakshmana is and incarnation of Lord Sesha.
Text 81
shri-vyasah tatraiva
"tatah saptadase jatah
satyavatyam parasarat
cakre veda-taroh sakha
drishtva pumso 'lpa-medhasah" iti
shri-vyasah-Vyasadeva; tatra-there; eva-certainly; tatah-therefore; saptadase-in he
seventeenth incarnation; jatah-advented; satyavatyam' in the womâ of Satyavati;
parasarat-by Parasara Muni; cakre' prepared; veda-karoh-of the desire tree of the Vedas;
sakhah' branches; drishtva-be seeing; pumsah-the people in general; alpa-medhasah-less
intelligent; iti-thus.
Lord Vyasa is described in Shrimad-Bhagavatam 1.3.21:
"Thereafter, in the seventeenth incarnation of Godhead, Shri Vyasadeva appeared in the
womâ of Satyavati through Parasara Muni, and he divided the one Veda into several
branches and suâ-branches, seeing that the people in general were less intelligent."*
Text 82
"dvaipayano 'smi vyasanam"
iti saurir yad ucivan
ato vishnu-pruanadau
viseshenaiva varnitah
dvaiapayanah-Krishna Dvaipayana Vyasa; asmi-I am; vyasanam-among compilers of the
Vedas; iti-thus; saurih-Lord Krishna; yat-which; ucivan-said; atah-therefore; visnu-puranain the Vishnu Purana; adau-and other Vedi literatures; visesena-specifically; eva-certainly;
varnitah- described.
Lord Krishna Himself said: "Of dividers of the Veda I am Dvaipayana." In Vishnu Purana and
other scriptures He is also described in this way.
Text 83
yatha
"krishna-dvaipayanam vyasam
viddhi narayanam smritam
ko hy anyah pundarikakshan
mahabharata-krid bhavet"
yatha-just as; krishna-dvaipayanam vyasam-Krishna Dvaipayana Vyasa; viddhi' please
know; narayanam-Lord Narayana; smrtam-is described in the Vedi literatures; kah-who?;
hi-indeed; anyah-other; pundarika-aksat-than the lotus eyed Supreme Personality of
Godhead; mahabharata-of the Mahabharata; krt-the author; bhavet-may be.
For example (Vishnu Purana 3.4.5 explains):
"Know that Krishna Dvaipayana Vyasa is Lord Narayana. Who, other than the lotus-eyed
Supreme Lord, could have written the Mahabharata?"
Text 84
sruyate 'pantaratamadvaipayanyam agad iti
kim sayujyam gatah so 'tra
vishnu-amsah so 'pi va bhavet
tasmad avesa evayam
iti kecid vadanti ca
sruyate-described in some Vedi literatures; apantaratama-as Apantaratama Muni;
dvaipayanyam-Krishna Dvaipayana Vyasa; agat-became; iti' thus; kim-whether; sayujyamsayujya-mukti; gatah-attained; sah-he; atra' here; visnu-of Lord Vishnu; amsah-portion;
sah api-he; va-or; bhavet-may be; tasmat-therefore; avesa-avesa-avatara; eva-certainly;
ayam-he; iti' thus; kecit-some; vadanti-say; ca-also.
In the scriptures it is said that Apantaratama' Muni became Dvaipayana Vyasa. Is Vyasa a
jiva who attained sayujya-mukti, or is He an amsa-avatara of Lord Vishnu? Some say He is
an avesa-avatara.
Text 85
atha shri-rama-krishnau shri-prathame
"ekonavimse vimsatime
vrishntshu prapya janmani
rama-krishnav iti bhuvo
bhagavan aharad bharam" iti
atha-now; shri-rama-Lord Balarama; krishnau-and Lord Krishna; shri-prathame' in the First
Canto of Shrimad-Bhagavatam; ekonavimse-in the nineteenth; vimsatime-in the twentieth
also; vrishnisu-in the Vrishni dynasty; prapya-having obtained; janmani-births; ramaBalarama; krishnau' Shri Krishna; iti-thus; bhuvah-of the world; bhagavan-the Personality
of Godhead; aharat-removed; bharam-burden; iti-thus.
Lords Krishna and Balarama are described in Shrimad-Bhagavatam 1.3.23:
"In the ninteenth and twentieth incarnations, the Lord advanted Himself as Lord Balarama
and Lord Krishna in the family of Vrishni (the Yadu dynasty), and by so doing He removed
the burden of the world."*
Text 86
shri-ramah
esa matri-dvaye vyakto
janakad vasudevatah
yo navya-ghana-sarabho
ghana-syamambarah sada
shri-ramah-Lord Balarama; esah-He; matri-dvaye-in two mothers; vyaktah- manifest;
janakat-from Hia father; vasudevatah-Vasudeva Maharaja; yah- who; navya-fresh;
bhanasara-of camphor; abhah-with the splendor; ghana-syama-dark as a rain-cloud;
ambarah-with garments; sada-always.
Lord Balarama
Begotten by His father Vasudeva, Lord Balarama appeared in the wombs of two mothers.
His complexion was white as camphor. He always dressed in garments dark as a raincloud.
Text 87
sankarsano dviriyo yo
vyuho ramah sa eva hi
prithvi-dharena seshena
sambhuya vyaktim iyivan
sankarsanah-Sankarsana; dvitiyah-second; yah-who; vyuhah-catur-vyuha expansion;
ramah-Lord Balarama; sah-He; eva-certainly; hi-indeed; prthvi-the earth; dharena-holding;
sesena-with Ananta Sesa; sambhuya' joining; vyaktim-appearance; iyivan-attained.
Meeting with Lord Sesha, who holds the earth, Lord Balarama, whose second expansion is
Lord Sankarshana, appeared.
Text 88
sesho dvidha mahi-dhari
sayya-rupas ca sarnginah
tatra sankarsanavesad
bhu-bhrit sankarsano matah
sayya-rupas tatha tasya
sakhya-dasyabhimanavan
sesah-Sesa; dvidha-in two ways; mahi-the universes; dhari-holding; sayya-of the couch;
rupah-in the form; ca-also; sarnginah-of Lord Krishna; tatra-there; sankarsana-of Lord
Sankarsana; avesat-because of being an empowered incarnation (avesa-avatara); bhu-of
the universes; bhrt-the maintainer; sankarsanah-Sankarsana; matah-is considered; sayyaof the couch; rupah-in the form; tatha-in that way; tasya-of the Lord; sakhya' in friendship;
dasya-and service; abhimanavan-considering Himself.
Sesha appears in two features: 1. as the maintainer of the universe, and 2. as the couch of
Lord Vishnu. As the maintainer of the universe He is an avesa-avatara of Lord Sankarshana,
and as Lord Vishnu's couch He thinks Himself the Lord's servant and friend.
Text 89
shri-krishnah
esa matari devakyam
pitur anakadundubheh
pradurbhuto ghana-syamo
dvi-bhujo 'pi catur-bhujah
shri-krishnah-Lord Krishna; esah-He; matari-in the womâ of His mother; devakyam-Devakidevi-pituh-from His father; anakadundubheh-Maharaê Vasudeva; pradurbhutah-appeared;
ghana-syamah-His complexion like the color of a dark rain-cloud; dvi-bhujah-with two
arms; api-and; catuh-bhujah-with four arms.
Begotten by His father, Maharaja Vasudeva, Lord Krishna, who is dark as raincloud, and
who has two and sometimes four arms, appeared in the womâ of His mother, Devaki.
Text 90
shri-buddah tatraiva
"tatah kalau sampravritte
sammohaya sura-dvisam
buddho namnanjana-sutah
kikateshu bhavishyati" iti
shri-buddhah-Lord Buddha; tatra-there; eva-certainly; tatah' thereafter; kalau-the age of
Kali; sampravritte-having ensued; sammohaya' for the purpose of deluding; sura-the
theists; dvisam-those who are envious; buddhah-Lord Buddha; namna-of the name;
anjana-sutah-whose mother was Anjana; kikateshu-in the province of Gaya (Bihar);
bhavishyati-will take place; iti-thus.
Lord Buddha is described in Shrimad-Bhagavatam 1.3.24:
"Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of
Anjana, in the province of Gaya-just for the purpose of deluding those who are envious of
the faithful theist."*
Text 91
asau vyaktah kaler abdasahasra-dvitaye gate
murtih patala-varnasya
dvi-bhuja cikurojjhita
asau-He; vyaktah-manifest; kaleh-of the Kali-yuga; abda-years; sahasra-dvitaye-after two
thousand years; gate-had passed; murtih-form; patala-of the pink patala flower; varna-the
color; asya-of Him; dvi-bhuja-with two arms; cikura-hair; ujjhitah-without.
After two thousand years of Kali-yuga had passed, He appeared. His complexion was the
color of a patala flower, His head was shaven, and He had two arms.
Text 92
yada sutah katham aha
tada buddhasya bhavita
adhuna vritta evayam
dharmaranye yad udgatah
yada-when; sutah-Shrila Suta Gosvami; katham-Shrimad-Bhagavatam; aha-spoke; tadathen; buddhasya-the appearance of Lord Buddha; bhavita-was still in the future; adhuna-at
present; vrttah-occured; eva-certainly; ayam-that; dharmaranye-in Dharmaranya; yat'
which; udgatah-gone.
When Suta Gosvami spoke Lord Buddha's appearance was in the future. Now His
appearance in Dharmaranya is in the past.
Text 93
shri-kalki tatraiva
"athasau yuga-sandhyayam
dasyu-prayeshu rajasu
janita vishnu-yasaso
namna kalkir jagat-patih" iti
shri-kalki-Lord Kalki; tatra-there; eva-certainly; atha-thereafter; asau-the same Lord;
yuga-sandhyayam-at the conjunction of the yugas; dasyu-plunderes; prayeshu-almost all;
rajasu-the governing personalities; janita-will take His birth; vishnu-named Vishnu;
yasasah-surnamed Yasa; namna-in the name of; kalkih-the incarnation of the Lord; jagatpatih-the Lord of the creation; iti-thus.
Lord Kalki is described in Shrimad-Bhagavatam 1.3.25:
"Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as
the Kalki incarnation and become the son of Vishnu-yasa. At this time the rulers of the earth
will have degenerated into plunderers."*
Text 94
purvam manur dasaratho
vasudevo 'py asav abhut
bhavi vishnuyasas cayam
iti padme prakirtitam
purvam-previously; manuh-Manu; dasarathah-Dasaratha; vasudeva-Maharaja Vasudeva;
api-also; asau-he; abhut-was; bhavi-will take birth as; visnuyasah-Vishnuyasa; ca-also;
ayam-he; iti-thus; padme-in the Padma Purana; prakirtitam-glorified.
In Padma Purana it is said that the same person who was Manu, Dasaratha, and Vasudeva,
will become Vishnu-yasa'.
Text 95
aisvaryam kalkinas tasya
brahmande sushthu varnitam
kaiscit kalau kalau buddhah
syat kalki cety udiryate
aisvaryam-power and opulence; kalkinah-of Kalki; tasya-of Him; brahmande-in the
Brahmanda Purana; susthu-nicely; varnitam-described; kaiscit-by some; kalau kalau-in
each Kali-yuga; buddhah-Buddhah-syat' becomes; kalki-Kalki; ca-also; iti-thus; udiryate-is
described.
Lord Kalki's glory is eloquently described in Brahmanda Purana. Some say it is Lord Buddha
who appears as Kalki in Kali-yuga after Kali-yuga.
Text 96
astau vaivasvatiye 'mi
kathita vamanadayah
kalpavatara ity ete
kathitah panca-vimsatih
prati-kalpam yatah prayah
sakrit pradurbhavanty ami
astau-eight; vaivasvatiye-during the reign of Vaivasvata Manu; ami-they; kathitah-are
described; vamana-Lord Vamana; adayah-beginning with; kalpa-avatarah-appearing in
each kalpa; iti-thus; ete-they; kathitah-are described; panca-vimsatih-25; prati-kalpam-in
each kalpa; yatah-because; prayah-generally; sakrt-once; pradurbhavanti-appear; amithey.
Beginning with Lord Vamana, eight of the avataras here described appeared in the reign of
Vaivasvata Manu. These 25 avataras are called kalpa-avataras because for the most part
they appear once in each kalpa.
Chapter Four
Manvantaravatara-yugavatara-prabhavavaibhavavatara-tat-sthana-nirupana
Description of the Manvantara-avataras, Yuga-avataras,
Prabhava-avataras, Vibhava-avataras, and Their Abodes
Text 1
atha manvantaravatarah
manvantaravataro 'sau
prayah sakrari-hatyaya
tat-sahayo mukundasya
pradurbhavah sureshu yah
atha-now; manvantara-avatarah-the manvantara-avatara; asau-He; prayah-generally;
sakra-of Indra; ari-the enemies; hatyaya-by killing; tat-sahayah-aiding the demigods;
mukundasya-of Lord Mukunda; pradurbhavah-appearance; suresu' among the demigods;
yah-who.
The Manvantara-avataras
Lord Mukunda's incarnations that appear among the demigods to aid Indra and destroy
Indra's enemies, are known as manvantara-avataras.
Text 2
yukte kalpavataratve
yajnadinam api sphutam
manvantaravataratvam
tat-tat-paryanta-palanat
yukte-appropriate; kalpa-avataratve-the designation of kalpa-avatara; yajna-adinam-of
Lord Yajna and other incarnations; api-also; sphutam-manifest; manvantara-avataratvamthe position of manvantara-avatara; tat-tat-of the reigns of the various Manus; paryanta-to
the end; palanat' because of protecting.
Lord Yajna and the other manvantara-avataras may appropriately be called kalpa-avataras.
Because they appear during the Manus' reigns they are called Manvantara-avataras.
Text 3
manvantareshv ami svayam
bhuviyadishv anukramat
avataras tu yajnadya
brihadbhanv-antima matah
manvantaresu-during the reigns of each Manu; ami-they; svayambhuviya-the reign of
Svayambhuva Manu; adisu-beginning with; anukramat-one after another; avatarahincarnations; tu-also; yajna-with Lord Yajna; adyah- beginning; brhadbhanu-with
Brhadbhanu; antimah-ending; matah-considered.
The manvantara-avataras, beginning with Lord Yajna and ending with Lord Brihadbhanu,
appear, one after another, in the reigns of the Manus beginning with Svayambhuva Manu.
Text 4
prathame svayambhuviye yajnah
yajnas tu purvam evoktas
tenatra na vilikhyate
prathame-during the first; svayambhuviye-during the reign of Svayambhuva Manu; yajnahLord Yajna; yajnah-Lord Yajna; tu-but; purvam-previously; eva-certainly; uktah-described;
tena-therefore; atra-here; na-not; vilikhyate-is described in writing.
Lord Yajna in the reign of Svayambhuva, the first Manu.
Lord Yajna was already described in the previous chapter, so He will not be written of here.
Text 5
dvitiye svarocishiye vibhuh. yatha ashtama-skandhe
rishes tu vedasirasas
tushita nama patny abhut
tasyam jajne tato devo
vibhur ity abhivisrutah
dvitiye-the second; svarocasiye-during the rule of Svarocisa Manu; vibhuh Lord Vibhu;
yatha-just as; astama-skandhe-in the Eight Canto of Shrimad-Bhagavatam; riseh -of the
saintly person; tu -indeed; vedasirasah -Vedasira-;tusita-Tusita; nama-named; patni-the
wife; abhut-begat;tasyam-in her (womb); jaj/ve-took birth; tatah' thereafter; devah-the
Lord; vibhuh-Vibhu; iti-thus; abhivisrutah' celebrated as.
Lord Vibhu in the reign of Svarocisha, the second Manu.
He is described in Shrimad-Bhagavatam 8.1.21-22:
"Vedasira' was a very celebrated rishi. From the womâ •of his wife, whose name was
Tushita, came the avatara named Vibhu.*
Text 6
astasiti-sahasrani
munayo ye dhrita-vratah
anvasikshan vratam tasya
kaumara-brahmacarinah iti.
ashtasiti -eighty-eight; sah asrani -thousand; munayah -great saintly persons; ye -those
who; dhrita-vratah-fixed in vows; anvasikshan -took instructions; vratam-vows; tasya-from
him (Vibhu); kaumara -who was unmarried; brahmacarinah-and fixed in the brahmacari
stage of life; iti-thus.
"Vibhu remained a brahmacari and never married throughout his life. From him, eightyeight thousand other saintly persons took lessons on self-control, austerity and similar
behavior."*
Text 7
tritiya auttamiye satyasenah
dharmasya sunritayam tu
bhagavan purushottamah
satyasena iti khyato
jatah satyavrataih saha
trituiye-during the reign of the third Manu; auttamiye-Uttama Manu; satyasenah-Lord
Satyasena; dharmasya-of the demigod in charge of religion; sunritayam-in the womâ of his
wife named Sunrita; tu-indeed; bhagavan-the Supreme Personality of Godhead; purushauttamah-the Supreme Personality of Godhead; satyasenah -Satyasena; iti -thus; khyatah '
celebrated; jatah-took birth; satyavrataih-the Satyavratas; saha-with.
Lord Satyasena appeared during the reign of Uttama, the third Manu. Satyasena is
described in Shrimad Bhagavatam 8.1.25-26:
"In this manvantara, the Supreme Personality of Godhead appeared from the womâ of
Sunrita, who was the wife of Dharma, the demigod in charge of religion. The Lord was
celebrated as Satyasena, and He appeared with other demigods, known as the
Satyavratas.*
Text 8
so'nrta-vrata-duhsilan
asato yaksha-raksasan
bhuta-druho bhuta-ganams cavadhit satyajit-sakhah iti
sah-He (Satyasena); anrita-vrata-who are fond of speaking lies; duhsilan -misbehaved;
asatah -miscreant; yaksha-rakshasan -Yakshas and Rakshasas; bhuta-druhah-who are
always against the progress of other living beings; bhuta-ganan-the ghostly living entities;
ca -also; avadhit-killed; satyajit-sakhah-with His friend Satyajit; iti-thus.
"Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the
untruthful, impious and misbehaved Yakshas, Rakshasas and ghostly living entities, who
gave pains to other living beings."*
Text 9
caturthe tamasiye harih
tatrapi jaj/ve bhagavan
harinyam harimedhasah
harir ity ahrito yena
gajendro mocito grahat
caturthe-during the reign of the fourth Manu; tamasiye-Tamasa Manu; harih-Lord Hari;
tatrapi-in that period; jaj/ve-appeared; bhagavan ' the Supreme Personality of Godhead;
harinyam-in the womâ of Harini; harimedhasah-begotten by Harimedha; harih-Hari; itithus; ahrtah -called; yena-by whom; gaja-indrah-the King of the elephants; mocitah-was
freed; grahat-trom the mouth of a crocodile.
Lord Hari, who appeared during the reign of Tamasa, the fourth Manu, is described in
Shrimad-Bhagavatam 8.1.30:
"Also in this manvantara, the Supreme Lord, Vishnu, took birth from the womâ of Harini,
the wife of Harimedha, and He was known as Hari. Hari saved His devotee Gajendra, the
King of the elephants, from the mouth of a crocodile."*
Text 10
smaryate 'sau sada pratah
sad-acara-parayanaih
sarvanishta-vinasaya
harir dantindra-mocanah
smaryate-is remembered; asau-He; sada-always; pratah-in the morning; sat-spiritual;
acara-activities; parayanaih-by those devoted to performing; sarva-all; anista-unwanted
things; vinasaya-for the destruction; harih-Hari; dnati-of the elephants; indra-the king;
mocanah- rescuing.
To become free from all that is undesirable, every morning •the saintly devotees meditate
on Lord Hari, who rescued Gajendra.
Text 11
pancame raivatiye vaikunthah
npatni vikuntha subhrasya
vaikunthaih sura-sattamaih
tayoh sva-kalaya jajne
vaikuntho bhagavan svayam
pancame-during the reign of the fifth Manu; raivatiye-named Raivata; vaikunthah-Lord
Vaikuntha; patni-the wife; vikuntha-named Vikuntha; subhrasya-of Subhra; vaikunthaihwith the Vaikunthas; sura-sat-tamaih-demigods; tayoh-by Vikuntha and Subhra; svakalaya' with plenary expansions¯ jajne-appeared; vaikunthah-the Lord; bhagavan-the
Supreme Personality of Godhead; svayam-personally.
Lord Vaikuntha, who appeared in the reign of Raivata, the fifth Manu, is described in
Shrimad-Bhagavatam 8.5.4-5:
"From the combination of Subhra and his wife, Vikuntha, there appeared the Supreme
Personality of Godhead, Vaikuntha, along with demigods who were His personal plenary
expansions.*
Text 12
nvaikunthah kalpito yena
loko loka-namaskritah
ramaya prarthyamanena
devya tat-priya-kamyaya"
vaikunthah-a vaikuntha planet; kalpitah-was constructed, yena-by whom; lokah-planet;
loka-namaskrtah-worshiped by all people; ramaya-by Rama, the goddess of fortune;
prarthyamnanena-being so requested; devaya' by the goddess; tat-her; priya-kamyaya-just
to please.
"Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuntha, at
her request, created another Vaikuntha planet, which is worshiped by everyone."*
Text 13
maha-vaikuntha-lokasya
vyapakasyavyatmanah
prakati-karanam satyopari kalpanam ucyate
maha-vaikuntha-lokasya-of the spiritual sky; vyapakasya-all-pervading; avyaya-atmanaheternal and unchanging; prakati-karanam-cause of manifestation; satya-Satyaloka; upariabove; •kalpanam-conception; ucyate' is said.
It is said He created the eternal, all-pervading Maha'-Vaikuntha world above Satyaloka.
Text 14
shashthecakshusiye-ajitah
ntatrapi devasambhutyam
vairajasyabhavat sutah
ajito nama bhagavan
amsena jagatah patih
sasthe-in the sixth; caksusiye-during the reign of Caksusa Manu; ajitah-Lord Ajita; tatra
api-again in that sixth manvantara; devasambhutyam-by devasambhuti; vairajasya-by her
husband, Vairaja; abhavat-there was; sutah-a son; ajitah nama-by the name Ajita;
bhagavan' the Supreme Personality of Godhead; amsena-partially; jagatah patih-the master
of the universe.
Lord Ajita, who appeared during the reign of Cakshusha, the sixth Manu, is described in
Shrimad-Bhagavatam 8.5.9-10:
"In this sixth manvantara millennium, Lord Vishnu, the master of the universe, appeared in
His partial expansion. He was begotten by Vairaja in the womâ of his wife, Devasambhuti,
and His name was Ajita.*
Text 15
payodhim yena nirmathya
suranam sadhita sudha
bhramamano 'mbhasi dhritah
kurma-rupena mandarah
payodhim-the ocean of milk; yena-by whom; nirmathya-by churning; suranam-of the
demigods; sadhita-produced; sudha-nectar; bhramamanad-moving here and there;
ambhasi-within the water; dhrtah-was staying; kurma-rupena-in the form of a tortiose;
mandarah-the montain known as Mandara.
"By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a
tortoise, He moved here and there, carrying on His back the great mountain known as
Mandara."*
Text 16
saptame vaivasvatiye vamanah
vaivasvatantare vyaktah
puraivoktah sa vamanah
bhavishyah sapta kathyante te savarny-antaradishu
saptame-during the reign of the seventh Manu; vaivasvatiye-Vaivasvata; vamanah-Lord
Vamana; vaivasvata-of Vaivasvata Manu; antare-during the reign; vyaktah-manifest; purapreviously; eva-certainly; uktah- described; sah-He; vamanah-Lord Vamana; bhavisyah-will
be; sapta-seven; kathyante-are described; te-they; savarni-of Savarni Manu; antara-the
reign; adisu-beginning with.
Lord Vamana, who appeared during the reign of Vaivasvata, the seventh Manu, has already
been described. The seven manvantara-avataras that will appear in the future, in the reigns
of Savarni and the other Manus, will now be described.
Text 17
astame savarniye sarvabhamah
devaguhyat sarasvatyam
sarvabhauma iti prabhuh
sthanam purandarad dhrtva
balaye dasyatisvarah
astame-the eighth; savarniye-during the reign of Savarni Manu; sarvabhaumah-Lord
Sarvabhauma; devaguhyat-from His father, Devaguhya; sarasvatyam-in the womâ of
Sarasvati; sarvabhaumah-Sarvabhauma; iti-thus; prabhuh-the master; sthanam-place;
purandarat-from Lord lndra; hritva-taking away by force; balaye-unto Bali Maharaja;
dasyati-will give; isvarah-the master.
Lord Sarvabhauma, who will appear during the reign of Savarni, the eighth Manu, is
described in Shrimad-Bhagavatam 8.13.17:
"In the eighth manvantara, the greatly powerful Personality of Godhead Sarvabhauma will
take birth. His father will be Devaguhya, and His mother will be Sarasvati. He will take the
kingdom away from Purandara (Lord Indra) and give it to Bali Maharaja."*
Text 18
navame daksha-savarniye rishabhah
ayushmato 'mbudharayam
rishabho bhagavat-kala
bhavita yena samraddham
tri-lokim bhokshyate'dbhutah
navame-during the reign of the ninth Manu; daksa-savarniye-Daksa-savarni; rsabhah-Lord
Rsabha; •ayushmatah-of the father, Ayushman; ambudharayam-in the womâ of the
mother, Ambudhara; rishabhah-/Rshabha; bhagavat-kala-a partial incarnation of the
Supreme Personality of Godhead; bhavita-will be; yena-by whom; sammadham-all-opulent;
tri-lokim-the three worlds; bhokshyate-will enjoy; adbhutah-the Indra of the name
Adbhuta.
Lord Rishabha, who will appear in the reign of Daksha-savarni, the ninth Manu, is described
in Shrimad-Bhagavatam 8.13.20:
"Rishabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth
from his father, Ayushman, and his mother, Ambudhara. He will enable the Indra named
Adbhuta to enjoy the opulence of the three worlds."*
Text 19
dasame brahma-savarniye vishvaksenah
vishvakseno vishucyam tu
sambhoh sakhyam karishyati
jatah svamsena bhagavan
grihe visvashrijo vibhuh
dasmame-during the reign of the tenth Manu; brahma-savarniye-Brhma-savarni;
visvaksenah-Lord Visvaksena; visvaksenah-Vishvaksena; visucyam-in the womâ of Vishuci;
tu-then; sambhoh-of Sambhu; sakhyam-friendship; karishyati' will create; jatah-being
born; sva-amsena-by a plenary portion; bhagavan-the Supreme Personality of Godhead;
grihe' in the home; visvashrijah-of Visvasrashta; vibhuh-the supremely powerful Lord.
Lord Vishvaksena, who will appear in the reign of Brahma-savarni, the tenth Manu, is
described in Shrimad-Bhagavatam 8.13.23:
"In the home of Visvasrashta, a plenary portion of the Supreme Personality of Godhead will
appear from the womâ of Vishuci as the incarnation known as Vishvaksena. He will make
friends with Sambhu."*
Text 20
ekadase dharma-savarniye dharmasetuh
aryakasya sutas tatra
dharmasetur iti smritah
vaidhritayam harer amsas
tri-lokim dharayishyati
ekadase-during the reign of the eleventh Manu; dharma-savarniye-Dharma-savarni;
dharmasetuh-Lord Dharmasetu;.fn •2 aryakasya-of Aryaka; sutah-the son; tatra-in that
period (the eleventh manvantara); dharmasetuh-Dharmasetu; iti-thus; smritah-celebrated;
vaidhritayam-from the mother, Vaidhrita; hareh-of the Supreme Personality of Godhead;
amsah-a partial incar-nation; tri-lokim-the three worlds; dharayishyati-will rule.
Lord Dharmasetu, who will appear in the reign of Dharma-savarni, the eleventh Manu, is
described in Shrimad-Bhagavatam 8.13.26:
"The son of Aryaka known as Dharmasetu, a partial incarnation of the Supreme Personality
of Godhead, will appear from the womâ of Vaidhrita, the wife of Aryaka, and will rule the
three worlds."*
Text 21
dvadase rudra-savarniye sudhama
svadhamakhyo harer amsah
sadhayisyati tan-manoh
antaram satyasahasah
sunritayah suto vibhuh
dvadase-the twelfth Manu; rudra-savarniye-during the reign of Rudra-savarni; sudhamaLord Sudhama; svadhama-akhyah-Svadhama; hareh amsah-a partial incarnation of the
Supreme Personality of Godhead; sadhayisyati-will rule; tat-manoh-of that Manu; antaramthe manvantara; satyasahasah-of Satyasaha; sunritayah-of Sunrita; sutah-the son; vibhuhmost powerful.
Lord Svadhama, who will appear in the reign of Rudra-savarni, the twelfth Manu, is
described in Shrimad-Bhagavatam 8.13.29:
"From the mother named Sunrita and the father named Satyasaha will come Svadhama, a
partial incarnation of the Supreme Personality of Godhead. He will rule that manvantara."*
Text 22
trayodase deva-savarniye yogesvarah
devahotrasya tanaya
upaharta divaspateh
yogesvaro harer amso
brhatyam sambhavishyati
trayodase-during the reign of the thirteenth Manu; deva-savarniye-Deva-savarni;
yogesvarah-Lord Yogesvara; devahotrasya-of Devahotra; tanayah-the son; upaharta-the
benefactor; divaspateh-of Divaspati, the Indra at that •time; yoga-isvarah-Yogesvara, the
master of mysti powers; hareh amsah-a partial representation of the Supreme Personality
of Godhead; brhatyam-in the womâ of his mother, Brihati; sambhavishyati-will ap-pear.
Lord Yogesvara, who will appear in the reign of Deva-savarni, the thirteenth Manu, is
described in Shrimad-Bhagavatam 8.13.32:
"The son of Devahotra known as Yogesvara will appear as a partial incarnation of the
Supreme Personality of Godhead. His mother's name will be Brihati. He will perform
activities for the welfare of Divaspati."*
Text 23
caturdasa indra-savarniye brihadbhanuh
satrayanasya tanayo
brhadbhanus tada harih
vitanayam maharaja
kriya-tantun vitayita
caturdase-during the reign of the fourteenth Manu; indra-savarniye' Indra-savarni;
brhadbhanuh-Lord Brhadbhanu; satrayanasya-of Satrayana; tanayah-the son;
brihadbhanuh-Brihadbhanu; tada-at that time; harih-the Supreme Personality of Godhead;
vitanayam-in the womâ of Vitana; maha-raja-O King; kriya-tantun-all spiritual activities;
vitayita-will perform.
Lord Brihadbhanu, who will appear in the reign of Indra-savarni, the fourteenth Manu, is
described in Shrimad-Bhagavatam 8.13.35:
"O King Parikshit, in the fourteenth manvantara the Supreme Personality of Godhead will
appear from the womâ of Vitana, and His father's name will be Satrayana. This incarnation
will be celebrated as Brihadbhanu, and He will administer spiritual activities."*
Text 24
yajna-vamanayos tatra
punar uktataya dvayoh
manvantaravataras tu
sankhyayam dvadasoditah
iti manvantaravatarah.
yajna-of Lord Yajna; vamanayoh-and Lord Vamana; tatra-there; punah- again; uktataya-by
the description; dvayoh-of the two of them; manvantara' avatarah-manvantara-avataras;
tu-also; sankhyayam-in the enumeration; dvadasa-twelve; •uditah-manifested; iti-thus
concludes; manvantara-avatarah-the description of the manvantara-avataras.
Because Lord Yajna and Lord Vamana were described before, twelve manvantara-avataras
are listed here. In this way the description of manvantara-avataras is concluded.
Texts 25 and 26
atha yugavatarah
kathyate varna-namabhyam
suklah satya-yuge harih
raktah syamah kramat krishnas
tretayam dvapare kalau
upasana-viseshartham
satyadishu yugeshv asau
manvantaravataras tu
tathavatarati kramat
atha-now; yuga-avatarah-the yuga-avataras; kathyate-is described; varna-according to
color; namabhyam-and name; suklah-white; satya-yuge' during the Satya-yuga; harih-Lord
Hari; raktah-red; syamah-the dark color of a monsoon cloud; kramat-one after another;
krishnah-black; treyatam-in the Treta-yuga; dvapare-in the Dvapara-yuga; kalau-in the
Kali-yuga; upasana-worship; visesa-specific; artham-for the purpose; satya-the Satyayuga; adisu-beginning with; yugesu-during the yugas; asau-He; manvantara-avatarahManvantara-avatara; tu-but; tatha-in that way; avatarati-incarnation; kramat-in
succession.
The Yuga-avataras
In Satya-yuga the incarnation is said by color and name to be white Lord Hari. In the Treta,
Dvapara, and Kali yugas the incarnations are red, blue, and black respectively. As for
different kinds of worship the manvantara-avataras descend in Satya-yuga and other yugas,
so, one after another, do the yuga-avataras.
Text 27
kalpa-manvantara-yuga
pradurbhava-vidhayinah
avatara ime tv ekacatvarimsa udiritah
kalpa-lila-avataras; manvantara-manvantara-avataras; yuga-yuga-avataras; pradurbhavavidhayinah-incarnations; avatarah-incarnations; ime-these; tu-but; eka-catvarimsat-41;
udiritah-described.
In this way 24 lila, manvantara, and yuga avataras have been described.
Text 28
vritta brahmadayah kalpah
padmantas te sahasrasah
vartamanas tu kalpo 'yam
sveta-varaha ucyate
vrttah-occured; brahma-Brahma-kalpa; adyah-beginning with; kalpah-kalpas; padma-with
Padma-kalpa; antah-concluding; te-they; sahasrasah-thousands of times; vartamanah-at
present; tu-also; kalpah-the kalpa; ayam-this; sveta-varaha-Sveta-varaha-kalpa; ucyate-is
named.
The cycle of kalpas, beginning with Brahma-kalpa and ending with Padma-kalpa, is repeated
a thousand times. The present kalpa is called Sveta-varaha-kalpa.
Text 29
brahma-kalpa-prathama-je
vyaktah svayambhuvantare
kumara-naradadyas ca
cakshusiyadisuttare
brahma-kalpa-Brhama-kalpa; prathama-in the beginning; je-manifested; vyaktahmanifested; svayambhuva-of Svayambhuva Manu; antare-during the reign; kumara-the
four Kumaras; narada-Narada; adyah-and other incarnations; ca-and; caksusiya-in the
reign of Caksusa; adisu-and the other Manus; uttare-afterwards.
During the reign of Svayambhuva Manu, at the beginning of Brahma-kalpa, the four
Kumaras, Narada Muni, and many other oncarnations appeared. Other incarnations also
appeared later, during the reigns of Cakshusha and the other Manus.
Text 30
prayah svayambhuvadyakhyah
kalpe kalpe bhavanty ami
manavas te 'vataras ca
tatha yajnadi-namakah
prayah-generally; svayambhuva-the reign of Svayambhuva Manu; adi-beginning with;
akhyah-named; kalpe kalpe-kalpa after kalpa; bhavanti-appear; ami-these; manvah-the
Manus; te-they; avatarah-incarnations; ca' also; tatha-in the same way; yajna-Lord Yajna;
adi-beginning with; namakah-named.
The Manus, beginning with Svayambhuva, appear one after the •other in each kalpa, and
the manvantara-avataras, beginning with Lord Yajna, also appear in the same way.
Text 31
tatha hi shri-vishnu-dharmottare shri-vajra-prasnah:
ya ete bhavata prokta
manvas ca caturdasa
nityam brahma-dine prapte
eta eva kramad dvija
bhavanty utanye dharma-jna
etam- me chindhi samsayam
tatha hi-moreover; shri-visnu-dharma-uttare-in the Vishnu-dharmottara Purana; shri-vajraof Maharaja Vajra; prasnah-the question;l ye ete-whichever; bhavata-by you; proktahdescribed; manvah-Manus; ca-also; caturdasa-fourteen; nityam-always; brahma-of
Brahma; dine-when the day; prapte-is manifest; ete-they; eva-certainly; kramat-one after
the next; dvija-O Brahmana; bhavanti-are manifest; uta-certainly; anye-others; dharmajna-O knower of religious princioles; etam-this; me-my; chindhi-please sever; samsayamdoubt.
Vajra's question in Vishnu-dharmottara Purana:
"O Brahmana, you have said that in every day of Brahma' 14 Manus always appear, one
after the other. O knower of religion, are there any other Manus? Please break my doubt."
Texts 32 and 33
shri-makandeyottaram
eta eva maha-raja
manvas ca caturdasa
kalpe kalpe tvaya jneya
natra karya vicarana
eka-rupas tvaya prokta
jnatavyah sarva eva hi
kecit kincid vibhinnas ca
mayaya paramesituh
shri-markandeya-of Markandeya Rsi; uttaram-the reply; atah eva-therefore; eva-certainly;
maha-raja-O great king; manvah-Manus; ca-also; caturdasa-fourteen; kalpe kalpe-in each
day of Brahma; tvaya-by you; jneyah-should be; na-not; atra-here; karya-should be done;
vicarana-investigation; eka-rupah-with a single form; tvaya-by you; proktah-spoken;
jnatavyah-should be understood; sarve-all; eva-certainly; hi-indeed; decit-certain; kincit-to
a certain extent; vibhinnah-separated; ca-also; mayaya-by the potency; parama-isituh-of
the Supreme Controller.
Shri Markandeya's reply:
"O great king, in each kalpa there are 14 Manus. You •should not doubt. Know that, as you
have said, they all have the same form. Sometimes some, by the Supreme Lord's potency,
are different.
Texts 34 and 35
avataras caturdha syur
avesah prabhava api
athaiva vaibhavavasthah
paravasthas ca tatra te
atravesavataras tu
jneyah purvokta-rititah
yatha kumara-devarshivenanga-prabhavadayah
avatarah-incarnations; caturdha-four kinds; syuh-are; avesah-avesa (empowered,
avataras; prabhavah-prabhava avataras; api-also; atha-now; eva-certainly; vaibhavaavasthah-vaibhavavastha-avataras; para-avastha-paravastha-avataras; ca-also; tatrathere; te-they; atra-here; avesa-avatarah-avesa-avataras; tu-also; jneyah-may be
understood; purva-previous; ukta-rititah-from the statement; yatha-just as; kumara-the
Four Kumaras; devarsi-Narada; venanga-Maharaja Prthu; prabhava-manifestation; adayahbeginning with.
There are four other kinds of avataras: 1. avesa-avatara, 2. prabhava-avatara; 3.
vaibhavavastha-avatara, and 4. paravastha-avatara. The avesa-avataras may be
understood from the previous descriptions of the Kumaras, Narada Muni, Maharaja Prithu,
and others.
Text 36
yatha padme
avishto 'bhut kumareshu
narade ca harir vibhuh
yatha-just as; padme-in the Padma Purana; avistah-entered; abhut-become; kumaresuamong the Kumaras; narade-within Narada Muni; ca-also; harih-Lord Hari; vibhuhomnipotent.
In Padma Purana:
"All-powerful Lord Hari entered the Kumaras and Narada."
Text 37
yatha tatraiva
navivesa prithum devah
sankhi cakri catur-bhujah" iti
yatha-just as; tatra-there; eva-certainly; avivesa-entered; prthum-•Maharaja Prthu;
devah-the Supreme Lord; sankhi-holding the conch-shell; cakri-holding the cakra; catuhbhujah-with four arms; iti-thus.
In the same book:
"The Supreme Personality of Godhead, who has four arms and holds a conchshell and cakra,
entered Maharaja Prithu."
Text 38
avishto bhargave cabhut
iti tatraiva kirtitam
avistah-entered; bhargave-Lord Parasurama; ca-also; abhut-became; iti-thus; tatra-there;
eva-certainly; kirtitam-described.
In that book it is also said: "The Supreme Personality of Godhead also entered
Parasurama."
Text 39
tatha hi
netat te kathitam devi
jamadagner mahatmanah
sakty-avesavatarasya
caritam sarnginah prabhoh" iti
tatha hi-furthermore; etat-this; te-to you; kathitam-explained; devi' O goddess;
jamadagneh-of of jamadagni; maha-atmanah-th great soul; sakti-avesa-avatarasya-saktyavesa-avatara; caritam-pastimes; prabhoh-of the Lord; iti-thus.
It is also said:
"O goddess, I have thus described to you the pastimes of Lord Parasurama, who is a saktyavesa-avatara of Lord Vishnu."
Text 40
avesatvam kalkino 'pi
vishnu-dharme vilokyate
avestvam-the position of an avesa-avatara; kalkinah-of Lord Kalki; api-also; visnu-dharmein the Vishnu-dharma Purana; vilokyate-is seen.
In Vishnu-dharma Purana it is seen that Lord Kalki is also an avesa-avatara.
Texts 41-43
yatha
npratyaksha-rupa dhrig devo
drisyate na kalau harih
kritadishv iva tenaiva
tri-yugah paripathyate
nkaler ante ca samprapte
kalkinam brahma-vadinam
anupravisya kurute
vasudevo jagat-sthitim
npurvotpanneshu bhuteshu
tesu tesu kalau prabhuh
kritva pravesam kurute
yad abhipretam atmanah" iti
yatha-just as; pratyaksa-directly visible; rupa-in a form; dhrk-accepting; drsyate-is seen;
na-not ;a kalau-in the Kali-yuga; harih-Lord Hari; krta-the Satya-yuga; adisu-in the ages
beginning with; iva-as; tena-by Him; eva-certainly; tri-yugah-the names tri-yuga;
paripathyate-is given in the Vedi literatures; kaleh-of the Kali-yuga; ante-when the end; caalso; samprapte-arrives; kalkinam-Kalki; brahma-vadinam-the learned Vedi scholar;
anupravisya-having entered; kurute-performs; vasudevah-Lord Vasudeva; jagat-of the
universe; sthitim-the maintenance; purva-previously; utpannesu-born; bhutesu-among the
living entities; tesu tesu-among all of them; kalau-in the Kali-yuga; prabhuh-the Lord;
krtva-having done; pravesam-entrance; kurute-performs; yat-what; abhipretam-was
intended; atmanah-of Himself; iti-thus.
There it is said:
"In Kali-yuga Lord Hari is not seen in a directly visible incarnation as He is seen in the Satya
and other yugas. For this reason it is written that He appears in three yugas (tri-yuga). At
the end of Kali-yuga, Lord Vasudeva enters the learned Vedi scholar Kalki and corrects the
situation in the material world. Then, entering many saintly persons who had taken birth
before, the Lord fulfills His plan in Kali-yuga."
Text 44
ato 'mishv avataratvam
param syad aupacarikam
atah-therefore; amisu-among them; avataratvam-status of incarnation; param-greatly;
syat-may be; aupacarikam-secondary.
For them the status of being an avatara of the Lord is only a metaphor.
Note: This is because the avesa-avataras are jivas.
Text 45
atha prabhava-vaibhavah
hari-svarupa-rupa ye
paravasthebhya unakah
saktinam taratamyena
kramat te tat-tad-akhyakah
atha-now; prabhava-the prabhava-avataras; vaibhavah-and vaibhava-avataras; hari-of
Lord Hari; svarupa-of the original form; rupah-the forms; ye-which; para-avasthebhyahthan the supreme form; unakah-less; saktinam-of potencies; taratamyena-by gradations;
kramat-one after another; te-they; tat-tat-in various ways; akhyatah-are named.
Prabhava-avataras and Vaibhava-avataras
The personal forms of Lord Hari that are less than His paravastha form are called by
different names according to the differing degrees of their powers.
Texts 46 and 47
prabhavas ca dvidha tatra
drisyante sastra-cakshusa
eke nati-cira-vyakta
nati-vistrita-kirtayah
te mohini ca hamsas ca
sukladyas ca yuganugah
apare sastra-kartarah
prayah syur muni-ceshtitah
dhanvantary-risabhau vyaso
dattas ca kapilas ca te
prabhavah-prabhava-avataras;a ca-also; dvidha-of two kinds; tatra-there; drsyate-are
seen; sastra-of the scriptures; caksusa-by the eyes; eke-some; na-not; ati-very; cira-for a
long time; vyaktah-manifested; na-not; ati-very; vistrta-expanded; kirtayah-fame; te-They;
mohini-Mohini; ca-and; hamsah-Hamsa; ca-and; sukla-Sukla; adyah-beginning with; caalso; yuga-anugah-yuga-avataras; apare-others; sastra-of the Vedi literatures; kartarahauthors; prayah-generally; syuh-are; muni-cestitah-sages; dhanvantari-Dhanvantari;
rasabhau-and Rasabha; vyasah-Vyasa; dattah-Dattatreya; ca-also; kapilah-Kapila; ca-and;
te-they.
With the eye of the scriptures the prabhava-avataras are seen to be of two kinds. The first
kind is briefly manifest and not very famous. Among them are Mohini, Hamsa, and the
yuga-avataras beginning with Sukla. The second kind are authors of scriptures. Generally
they are great sages. Among them are Dhanvantari, Rishabha, Vyasa, Dattatreya, and
Kapila.
Texts 48 and 49
atha syur vaibhavavasthas
te ca kurmo jhasadhipahnarayano nara-sakhah
shri-varaha-hayananau
prisnigarbhah pralambaghno
yajnadyas ca caturdasa
ity ami vaibhavavastha
ekavimsatir iritah
atha-now; syuh-may be; vaibhava-avasthah-vaibhavavastha-avataras; te-they; ca-and;
kurmah-Kurma; jhasa-adhipah-Matsya; narayanah-Narayana Rsi; nara-of Nara; sakhah-the
friend; shri-varaha-Varaha; haya-ananau-and Hayagriva; prsnigarbhah-Prsnigarbha;
pralamba-ghnah-Balarama, the killer of Pralambasura; yajna-Yajna; adyah-beginning with;
ca-also; caturdasa-the fourteen Manvantara-avataras; iti-thus; ami-these; vaibhavaavasthah-vaibhavavastha-avataras; eka-vimsatih-21; iritah-described.
The vaibhava-avataras are Kurma, Matsya, Nara's friend Nrayana Rishi, Varaha, Hayagriva,
Prisnigarbha, Balarama, and the fourteen manvantara-avataras beginning with Yajna). In
this way 21 vaibhava-avataras are listed.
Texts 50 and 51
tatra kroda-hayagrivau
nava-vyuhantaroditau
manvantaravatareshu
catvarah pravaras tatha
te tu shri-hari-vaikunthau
tathaivajita-vamanau
sad ami vaibhavavasthah
paravasthopama matah
kroda-Varaha; hayagrivau-and Hayagriva; nava-vyuha-the nine prominent forms
(Vasudeva, Sankarsana, Pradyumna; Aniruddha, Narayana, Nrsimha, Hayagriva, Varaha,
and Brahma); antara-among; uditau-manifested; manvantara-avataresu-among the
manvantara-avataras; catvarah-four; pravarah-prominent; tatha-in th same way; te-they;
tu-also; shri-hari-Hari; vaikunthau-and Vaikuntha; tatha-in the same way; eva-certainly;
ajita-Ajita; vamanau-and Vamana; sat-six; ami-these; vaibhava-avastha-vaibhavavasthaavataras; para-avastha-the paravastha-avataras; upamah-compared to; matah-considered.
Among the nine vyuha incarnations Varaha and Hayagriva are the best, and among the
manvantara-avataras four, Hari, Vaikuntha, Ajita, and Vamana, are the best. These siø
vaibhava-avataras are like the paravavastha forms of the Lord.
Text 52
keshancid esham sthanani
likhyante sastra-drishtitah
yatra tatra virajante
yani brahmanda-madhyatah
vishnu-dharmottaradinam vakyam tatra pramanyate
kesancit-of some; esam-of them; sthanani-the abodes; likhyante-are described in writing;
sastra-of the scriptures; drstitah-according to the vision; yatra-where; tatra-there;
virajante-are manifes; yani-them; brahmanda-the material universe; madhyatah-within;
visnu-dharma-uttara' the Vishnu-dharmottara Purana; adinam-of the Vedi litaratures
beginning with; vakyam-the statement; tatra-there; pramanyate-is supported by vrious
evidences.
With the eye of the scriptures it is written that some of these avataras have abodes within
the material universe. The words of Vishnu-dharmottara Purana are evidence for this.
Text 53
tatha hi vishnu-dharmottare
ntasyoparishtad aparas
tavan eva pramanatah
mahataleti vikhyato
rakta-bhaumas ca pancama
nsarovaram- bhavet tatra
yojananam dasayutam
svayam ca tatra vasati
kurma-rupa-dharo harih
tatha hi-furthermore; visnu-dharma-uttare-in the Vishnu-dharmottara Purana; tasya-that;
uparistat-above; aparah-another; tavah-in that way; eva-certainly; pramanatah-in
measurement; mahatala iti-as Mahatala; vikyatah-famous; rakta-bhaumah-red; ca-also;
pancama-fifth; sarovaram-a lake; bhavet-is; tatra-there; yojananam-of yojanas; dasaayutam-100,000; svayam-personally; ca-also; tatra-there; vasati-resides; kurma-of a
turtle; rupa-the form; dharah-manifesting; harih-Lord Hari.
In Vishnu-dharmottara Purana:
"Above that is the fifth place, a red world named Mahatala. In that place is a great lake
100,000 yojanas (800,000 miles, in breadth. There Lord Hari, in the form of Kurma,
personally resides.
Text 54
ntasyoparishtad aparas
tavan eva pramanatah
tatraste sarasi divya
yojananam sata-trayam
tasyam sa vasate devo
matsya-rupa-dharo harih"
tasya-that; uparistat-above; aparah-another; •tavan-in that way; eva' certainly;
pramanatah-by dimension; tatra-there; aste-is; sarasi-a lake; divya-transcendental;
yojananam-of yojanas; sata-trayam-three hundred; tasyam-in that lake; sah-He; vasateresides; devah-the Personality of Godhead; matsya-of a fish; rupa-the form; dharahmanifesting; harih-Lord Hari.
"Above that place is another of the same size, where there is a lake 300,000 yojanas
(2,400,000 miles, in breadth. In that lake Lord Hari in His form of Matsya resides.
Texts 55-57
nnarayano nara-sakho
vasate badari-pade
nnri-varahasya vasatir
mahar-loke prakirtita
yojananam pramanena
ayutanam sata-trayam
nayutani ca pancasat
sesha-sthanam manoharam"
narayanah-Narayana Rsi; nara-of Nara Rsi; sakhah-the friend; vasate-resides; badari-padeat Badarikasrama; nr-varahasya-of Lord Varaha; vasatih-the residence; mahah-loke-in
Maharloka; prakirtita-is celebrated; yojananam-of yojanas; pramanena-by measurement;
ayutanam-of units of ten thousand; sata-trayam-three hundred; ayutani-units of ten
thousand; ca-also; pancasat-fifty; sesa-of Ananta Sesa; sthanam-the abode; manahharam-beautiful.
"Nara's friend Narayana Rishi resides at Badarikasrama. Nr„-Varaha is said to reside on
Maharloka, where His abode is 3,000,000 yojanas (24,000,000 miles, in breadth. Ananta
Sesha's beautiful abode is 500,000 yojanas (4,000,000 miles, in breadth.
Text 58
nsa eva loko varahah
kathitas tu svayam-prabhah
loko 'yam anda-samlagnah
sarvadhastan manoharah
varaha-rupi bhagavan
sveta-rupa-dharo 'vasat"
sah eva-that same; lokah-planet; varahah-of Lord Varaha; kathitah- described; tucertainly; svayam-prabhah-self-effulgent; lokah-planet; ayam-this; anda-within the
material universe; samlagnah-situated; sarva' all other planets; adhastat-beneath; manahharah-very beautiful; varaha' of Lord Varaha; rupi-in the form; bhagavan-the •Supreme
Personality of Godhead; sveta-rupa-a white form; dharah-manifesting; avasat-resides.
"The beautiful and self-effulgent realm Varahaloka touches the material universe as it
stands beneath everything.
There, in the form of Svetavaraha, the Supreme Lord resides.
Text 59
ntasyoparishtad aparas
tavan eva pramanatah
pita-bhaumas caturthas tu
gabhasti-tala-samjnakah
ntatraste bhagavan vishnur
devo haya-sir-dharah
sasanka-sata-sankasah
satakumbha-vibhusanah"
tasya-that; uparistat-above; aparah-another; tavan-in that way; eva-certainly;
pramanatah-in size; pita-yellow; bhaumah-with ground; caturthah-fourth; tu-also;
gabhasti-tala-Gabhastitala-loka; samjnakah-named; tatra-there; aste-remains; bhagavanthe Personality of Godhead; visnu-Vishnu; devah-the Lord; haya-of a horse; sirah-head;
dharah-manifesting; sasanka-sata-sankasah-as splendid as hundreds of moons;
satakumbha-with golden ornaments; vibhusitah-decorated.
"Above that is another realm of the same size. This fourth realm, its ground colored yellow,
is named Gabhasthitala. There the the Supreme Lord Vishnu, splendid as hundreds of
moons and decorated with golden ornaments, appears in a form with a horse's head.
Texts 60-62
nprisnigarbhasya vasatir
brahmano bhuvanopari
vasas tatra pralambarer
yatraivagharipor bhavet
netasyaivamsa-bhuto 'yam
patale vasati svayam
nityam- tala-dhvajo vagmi
vana-mala-vibhusitah
ndharayan sirasa nityam
ratna-citram phanavalim
langali mushali khadgi
nilambara-vibhushitah"
prsnigarbhasya-of Prsnigabha; vasatih-residence; brahmanah-of the spiritual world;
bhuvana-the abode; upari-in the topmost part; vasah-residence; tatra-there; pralambaareh-of Lord Balarama, the enemy of Pralambasura; yatra-where; eva-certainly; agharipoh-of Lord Krishna, the enemy of Aghasura; bhaver-is; etasya-of Him; eva-certainly;
amsa-from •the plenary portion (Sankarsana); bhutah-manifest; ayam-Him; patale-in
Patalaloka-vasati-resides; svayam-personally; nityam-eternally; tala-dhvajah-carrying a
flag marked with a tala tree; vagmi-loquacious and eloquent; vana-mala-with a garland of
forest flowers; vibhusitah-decorated; dharayan-holding; sirasa-with His head; nityamconstantly; ratna-citram-splendidly decorated with many jewels; phala-avalim-many hoods;
langali-with a plow; musali-club; khadgi-and sword; nila-blue; ambara-with garments;
vibhusitah-decorated.
"Above Brahmaloka is the home of Prisnigarbha. Where Krishna stays there Balarama,
whose amsa-avatara resides in Patalaloka, who always carries a palm-tree flag, who is
eloquent, who is decorated with a forest garland, who carries a plow, club, and sword, who
is decorated with blue garments, and who always wears on His head a jewel-picture of
Ananta Sesha, stays also.
Texts 63-64
nbrahmalokoparishtac ca
harer loko virajate
nsvarloke vasatir vishnor
vaikunthasya mahatmahah
tatha vaikuntha-loke ca
svayam avishkrito hi yah"
brahma-loka-of the spiritual world; uparistat-in the topmost part; ca' also; hareh-of Lord
Hari; lokah-the planet; virajate-is manifest; svarloke-in Svarloka; vasatih-the residence;
visnoh-of Lord Vishnu; vaikunthasya-the son of Vikuntha-devi; maha-atmamah-the great
soul; tatha' in the same way; vaikuntha-loke-on the Vaikuntha planets; ca-also; svayam'
personally; aviskrtah-manifest; hi-certainly; yah-who.
"Above Brahmaloka is the realm of Lord Hari. In Svarloka is the home of Lord Vishnu, who
is the son of Vikuntha'-devi. The Lord is also personally manifested in Vaikunthaloka.
Texts 65-67
ajitasya nivasas tu
dhruva-loke samarthitah
bhuvar-loke tu vasatir
vamanasya mahatmanah
trivikramasya vasatis
tapo-loke prakirtita
tathasya brahma-loka-stho
divyo narayanasramah
brahmalokoparishtac ca
nivaso 'nena nirmitah
hari-vamse surendrena kathito yah surarsaye
ajitasya-of Lord Ajita; nivasah-residence; tu-also; dhruva-loke-on dhruvaloka; samarthitahis established; bhuvah-loke-on Bhuvarloka; tu-also; vasatih-residence; vamanasya-of
Vamana; maha-atmanah-the Personality of Godhead; trivikramasya-of Trivikrama; vasatihthe residence; tapah-loke-on Tapoloka; prakirtita-is described; tatha-in the same way;
asya-of that; brahma-loka-sthah-situated in the spiritual world; divyah-spiritual; narayanaof Narayana; asramah-the abode; brahma-loka-uparistat-in the topmost part of the spiritual
world; ca-also; snivasah-the residence; anena-by Him; nirmitah-constructed; hari-vamse-in
the Hari-vamsa; sura-indrena-by the king of demigods; kathitah-described; yah-which;
sura-rsaye-to Narada Muni.
Lord Ajita's residence is considered to be on Dhruvaloka, and Lord Vamana's residence is
considered to be on Bhuvarloka. Lord Trivikrama's residence is said to be on Tapoloka, and
Lord Narayana's spiritual asrama is on Brahmaloka. He has also created a residence above
Brahmaloka. This was explained in Hari-vamsa (127.37), where Maharaja Indra said to
Narada Muni:
Text 68
nidam bhanktva madiyam tu
bhagavan vishnuna kritam
upary-upari-lokanam
adhikam bhuvanam mune" iti
idam-thus; bhanktva-defeating; madiyam-mine; tu-also; bhagavan-O Lord; visnuna-by
Vishnu; krtam-constructed; upari-higher; upari-and higher; lokanam-of planets; adhikamhigher; bhuvanam-realm; mune-O sage; iti-thus.
"O sage, above all the worlds Lord Vishnu made His own abode, which eclipses even my
realm."
Text 69
sarvesham avataranam
para-vyomni cakasati
nivasah paramascarya
iti sastre nirupyate
sarvesam-of all; avataranam-incarnations; para-vyomni-in the spiritual sky; cakasatimanifest; nivasah-residence; parama-supremely; ascaryah-wonderful; iti-thus; sastre-in
the Vedi literature; nirupyate-is described.
In the spiritual sky is the supremely wonderful home of all the avataras. In the scriptures
this is described.
Text 70
tatha hi padme
nvaikuntha-bhuvane nitye
nivasanti mahojjvalah
avatarah sada tatra
matsya-kurmadayo 'khilah" iti
tatha hi-furthermore; padme-in the Padma Purana; vaikintha-of Vaikuntha; bhuvane-in the
world; nitye-eternal; nivasanti-reside; maha-ujjvalah-splendid; avatarah-incarnations;
sada-eternally; tatra-there; matsya-Matsya; kurma-and Kurma; adayah-beginning with;
akhila-all; iti' thus.
In Padma Purana:
"All the splendid avataras, beginning with Matsya and Kurma, eternally reside in the eternal
realm of Vaikuntha."
Chapter Five
Paravastha-nirupana
Description of the Most Important
Forms of the Lord
Text 1
atha krishno nara-bhratur
avatara iti kvacit
upendrasyapi ca kvapi
bhaty asau nati-kovidam
atha-now; krishnah-Krishna; nara-of Nara Rsi; bhratuh-of the brother; avatarahincarnation; iti-thus; kvacit-in some scriptures; upendrasya-of Vamana; api-also; ca-and;
kvapi-in some scriptures; bhati-manifest; asau-this; na-not; ati-kovidam-among those who
are very learned.
In some places Lord Krishna is said to be an avatara of Nara's friend Narayana Rishi, and in
other places it is said He is an avatara of Lord Vamana. The wise do not accept these
statements.
Text 2
yatha skande
ndharma-putrau harer amsau
nara-narayanabhidhau
candra-vamsam anu prapya
jata krishnarjunav ubhau"
yatha-just as; skande-in the Skanda Purana; dharma-of Dharma; putrau' the two sons;
hareh-of Lord Hari; amsau-plenary portions; nara-Nara; narayana-and Narayana; abhidhaunamed; cnadra-descended from the moon-god; vamsam-in the dynasty; anuprapya-
descending; jatau-born; krishna' Krishna; arjunau-and Arjuna; ubhau-both.
In Skanda Purana:
"Dharma's two sons, who are named Nara and Narayana Rishi, and who are amsa-avataras
of Lord Hari, have now taken birth as Krishna and Arjuna in the dynasty of the moon-god."
Text 3
shri-caturthe ca
tav imau vai bhagavato
harer amsav ihagatau
bhara-vyayaya ca bhuvah
krishnau yddu-kurudvahau
shri-caturthe-in the Fourth Canto of Shrimad-Bhagavatam; tau-both; imau-these; vaicertainly; bhagavatah-of the Supreme Personality of Godhead; hareh-of Hari; amsau-part
and parcel expansion; iha-here (in this universe); agatau' has appeared; bhara-vyayaya-for
mitigation of the burden; ca-and; bhuvah-of the world; krishnau-the two Krishnas (Krishna
and Arjuna); yadu-kuru-udvahau-who are the best of the Yadu and Kuru dynasties
respectively.
In Shrimad-Bhagavatam 4.1.59:
"That Nara-Narayana Rishi, who is a partial expansion of Krishna, has now appeared in the
dynasties of Yadu and Kuru, in the forms of Krishna and Arjuna respectively, to mitigate the
burden of the world."*
Text 4
etad upodbalakam shri-dasame
nsampujya deva rishi-varyam rishih purano
narayano nara-sakho vidhinoditena
vanyabhibashya mitayamrita-mishtaya tam
praha prabho bhagavate karavama he kim"
etat-this; edbalakam-substantial argument; shri-dasame-in the Tenth Canto of ShrimadBhagavatam; sampujya-worshopping; devah-the Lord; rsi-of the sages; varyam-the best;
puranah-elder; narayana-Narayana; nara-of Nara; sakhah-the friend; vidhina uditenaaccoording to the unjunctions of the scriptures; vanya-with words; abhibhasya-spoke;
mitaya-eloquent; amrta-with nectar; mistaya-sweet; tam-to Him; praha-said; prabho-O
Lord; bhagavate-to the Personality of Godhead; karavama-we may do; he-Oh; kim-what?
A very strong argument is found in Shrimad-Bhagavatam 10.69.16:
"The Personality of Godhead, Krishna, who is the incarnation of Narayana Rishi, the friend of
Nara Rishi, thus worshiped the sage Narada according to Vedi regulative principles.
Welcoming him with sweet nectarean words, He addressed Narada as bhagavan, or one who
is self-sufficient, possessing all kinds of knowledge, renunciation, strength, fame, beauty,
and similar other opulences. He particularly asked Narada, What can I do in your service?"*
Text 5
upendravataratvam ca yatha hari-vamse sakra-vacane
naindram vaishnavam asyaiva
mune bhagam aham dadau
yaviyamsam aham premna
krishnam pasyami narada" iti
upendra-of Vamana; avataratvam-status as an incarnation; ca-and; yatha-just as; harivamse-in the Hari-vamsa; sakra-of Indra; vacane-in the statement; aindram-Indra's
brother (Vamana); vaishnavam-the remnants of the sacrifical offering to Lord Vishnu; asyeto Him; eva-certainly; mune-O sage; bhagam-the share; aham-I; dadau-gave;
yaviyamsam-younger; aham-I; prema-with love; krishnam-Krishna; pasyami-see; narada-O
Narada; iti-thus.
The following statment of Maharaja Indra in the Hari-vamsa supports the idea that Krishna
is an incarnation of Vamana:
"O sage Narada, the same Vishnu who was Vamana and to whom I gave a portion of the
yajnas, has now become this boy Krishna, on whom I now gaze with love."
Texts 6 and 7
tad etad ubhayatvam na
bhavet krishne nirodhatah
amsatvam hi tayor uktam
paravasthatvam asya tu
nara-bhratur ihamsatvam
ete camseti rakshyate
upendrasya tathatvam- ca
hari-vamse 'pi drisyate
tat etat-this; ubhayatvam-being an incarnation of both Narayana Rsi and Vamana; na-not;
bhavet-may be; nirodhatah-because of being contradictory; amsatvam-position of a plenary
portion; hi-certainly; tayoh-of both Narayana Rsi and Vamana; uktam-is said; paraavasthatvam-position of the original Supreme Personality of Godhead; asya-of Lord Krishna;
tu-also; nara-of Nara Rsi; bhratuh-of the brother; iha-in this connection; amsatvam-status
as a plaenary portion; ete camsa iti-Shrimad-Bhagavatam 1.3.28; tathatvam-in that way;
ca-also; hari-vamse-in the Hari-vamsa; api-also; drsyate-is seen.
Lord Krishna is not an incarnation of Narayana Rishi and Vamana because such a view is
contradicted by scripture. Rather, it is said that They are amsa-avataras of Him and He is
the paravastha (the supreme form of the Lord ). That Narayana Rishi is an amsa-avatara of
Lord Krishna is confirmed in Shrimad-Bhagavatam 1.3.28. That Lord Vamana has the same
status is seen in Hari-vamsa:
Texts 8 and 9
naditya tapasa vishnur
mahatmaradhitah pura
varena cchandita tena
paritushtena caditih
tayoktas tvadrisam putram
icchamiti surottama
ntenoktam bhuvane nasti
mat-samah purusho 'parah
amsena tu bhavishysmi
putrah khalv aham eva te" iti
aditya-by Aditi-devi; tapasa-with austerities; visnuh-Lord Vishnu; maha-atma-the Supreme
Personality of Godhead; aradhitah-worshipped; pura-foremerly; varena-by a benediction;
chandita-granted; tena-by Him; paritustena-pleased; ca-also; aditih-Aditi; taya-by her;
uktah-said; tvadrsam-like You; putram-a son; icchami-I desire; iti-thus; sura-of the
dimigods; uttama-O best; tena-by Him; uktam-said; bhuvane-in the entire world; na-not;
asti-there is; mat-to Me; samah-equal; purusah-person; aparah-another; amsena-by My
plenary portion; tu-but; bhavisyami-shall become; putrah-son; khalu-certainly; aham-I;
eva-certainly; te-Your; iti-thus.
"O best of the demigods, in ancient times, by performing austerities, Aditi worshiped Lord
Vishnu. He was pleased with her and offered a benediction. She said, `O Lord, I desire a
son like You.' He replied, `No one in the world is equal to Me. Therefore, as an amsaavatara, I will personally become your son.'"
Texts 10 and 11
atha krishne paravasthabhavo 'gre rakshyate sphutam
paravasthas ca sampurnavasthah sastre prakirtitah
tasmad amsatvam evasya
viruddham sphutam ikshate
artha-gaty-antaram tesham
vacananam ca drisyate
atha-now; krsne-in relation to krishna; para-avastha-of being the Original Personality of
Godhead; bhavah-condition; agre-at first-raksyate-is protected; sphutam-definitively; paraavasthah-the Original Personality of Godhead; ca-also; sampurna-perfect and complete;
avasthah-situation; sastre-in the Vedi literature; prakirtitah-described; tasmat-from Him;
amsatvam-the position of being part and parcel; eva-certainly; asya-of Him; viruddhamrefuted; sphutam-clearly; iksate-sees; artha-gati-meaning; antaram-another; tesam-of
those; vacananam-statements; ca-also; drsyate-is seen.
That Shri Krishna is the paravastha form of the Lord is clearly proved by what was
previously said. In the scriptures He is called paravastha and sampurnavastha (the
complete form of the Lord). This refutes the idea that He is an amsa-avatara. Statements
supporting that idea should be seen in a different way.
Text 12
tatra dharma-putrav ity adau karika
nara-narayanau prapyety
atma-sat-kritya tau svayam
krishnarjunau candra-vamsam
anu prakatatam gatau
tatra-in this connection; dharma-of Prajapati Dharma; putrau-the two sons; iti-thus; adauin the passage beginning; karika-explanation in verse; nara-Nara; narayanau-and Narayana
Rsis; prapya-after attaining; iti-thus; atmasat-krtya-taking them to be as dear as Their own
selves; tau-them; svayam-personally; krishna-Krishna; arjunau-and Arjuna; candra-of the
moon-god; vamsam-the dynasty; anu-prakatatam gatau-appeared in.
The Skanda Purana verse quoted in Text 2 should be interpreted in this way:
"Krishna and Arjuna, for whom Nara and Narayana Rishis are dear as Their own selves,
have appeared in this world, taking shelter of the kshatriya dynasty descending from the
moon-god."
Text 13
kartarau tau harer amsau
nara-narayanav iha
dvaparante karma-bhutav
ayatau krishna-phalgunau
kartarau-the two subjects; tau-they; hareh-of Lord Hari; amsau-the plenary prtions; naraNara; narayanau-and Narayana Rsis; iha-here; dvapara-of the Dvapara-yuga; ante-at the
end; karma-bhutau-the two objects; ayatau-attained; krishna-Krishna; phalgunau-and
Arjuna.
In Shrimad-Bhagavatam 4.1.59 (quoted in Text 3, Nara and Narayana Rishis, who are
amsa-avataras of Lord Hari, should be taken as the subject of the sentence, and Krishna
and Arjuna, who appeared at the end of Dvapara-yuga, should be taken as the object.
Note: In this way the verse is interpreted to mean:
"Nara and Narayana Rishis, who are amsa-avataras of Lord Hari, entered the transcendental
bodies of Krishna and Arjuna, and came with Them as They appeared in the dynasties of
Yadu and Kuru in order to mitigate the burden of the world."
Text 14
sarvadav upadeshtritvad
yah puranarshir ucyate
naranam purushanam yas
trayanam asrayah sa tu
nareshu mrityu-lokeshu
saha-cari bhavan svayam
tad-dharmam anukrityatra
pujayam asa tam munim
narayanakhyenamsena
krishno yadyapi tad-guruh
naradam pujayam asa
tathapi kshatra-lilaya
sarva-adau-in the beginning of the day of Brhma; upadestrtvat-because of being the
instructor; yah-who; purana-rsih-Purana Rsi; ucyate-is called; naranam-known as "nara";
purusamnam-of the three purusa-avataras; asrayah-the shelter; sah-He; tu-certainly;
natesu-among human beings; martya-lokesu-in the middle planetary systems; saha-caricompanion; bhavan-being; svayam-personally; tat-dharmam-human nature; anukrtyafollowing; atra-here; pujayam asa-worshipped; tam-him; munim-Narada Muni; narayanaNarayana; akhyena-named; amsena-by His plenary portion; krishnah-Krishna; yadyapialthough; tat-of Narada; guruh-the spiritual master; naradam-Narada; pujayam asaworshipped; tathapi-nevertheless; ksatra-as a ksatriya; lilaya-because of performing
pastimes.
The quote from the Tenth Canto of Shrimad-Bhagavatam (10.69.16, quoted in Text 4,
should be understood in this way:
Lord Krishna, who because He taught (the Vedi knowledge to Brahma, at the beginning of
the universe is called "purana-rishi (the eldest sage)", is the shelter of the three purushaavataras. When He associated with the human beings in Martyaloka, He imitated their
nature, and in that context He worshiped (Narada, Muni. Even though His amsa-avatara,
Narayana Rishi, is Narada's guru, in His kshatriya-pastimes Lord Krishna worshiped Narada
Muni.
Text 15
aindram ity adau karika
indras tu nati-kauvidyan
matsarac coktavan idam
tasmat krishnasya no tat-tadrupatvam ghatate kvacit
aindram-the brother of Indra; iti-thus; adau-in the pasage beginning; karika-explanation;
indrah-Indra; tu-but; na-not; ati-kauvidyat-because of knowledge; matsarat-and envy; caalso; uktavan-said; idam-this; tasmat-therefore; krishnasya-of Krishna; na-not; u-certainly;
tat-tat' various; rupatvam-in forms; ghatate-is manifest; kvacit-at a certain time.
The quote from Hari-vama (Text 5, describing Lord Krishna as an incarnation of Vamana), is
explained in this way:
Indra spoke these words out of envy and ignorance. In no corcumstance is Lord Krishna the
avatara of any other form of the Lord.
Text 16
atha paravasthah. yatha padme
nnrisimha-rama-krishneshu
sad-gunyam paripuritam
paravasthas tu te tasya
dipad utpanna-dipa-vat" iti
atha-now; para-avasthah-the most important forms of the Lord; yatha' just as; padme-in
the Padma Purana; nrsimha-within Nrsimha; rama' Ramacandra; krsnesu-and Krishna; satsix; gunyam-transcendenta; opulences; paripuritam-fulness; para-acasthah-most important
forms of the Lord; tu' also; te-they; tasya-of Him; dipat-from a lamp; utpanna-manifest;
dipa' lamp; vat-just like; iti-thus.
Now the most important forms of the Lord (paravastha-avatara, will be described. Padma
Purana explains:
"In Lord Nrisimha, Ramacandra, and Krishna the the siø transcendental opulences are
perfect and complete. They are the paravasthas (most important forms of the Lord). From
Him (Krishna, they are manifested as lamps are lighted from an (original, lamp.
Text 17
tatra shri-nrisimhah
nprahlada-hridayahladam
bhaktavidya-vidaranam
sarad-indu-rucim vande
parindra-vadanam harim
tatra-in that connection; shri-nrsimhah-Lord Nrsimha; prahlada-of Prahlada; hrdaya-of the
heart; ahladam-delight; bhakta-of the devotee; avidya-ignorance; vidaranam-removing;
sarat-autumn; ind-moon; rucim' splendor; vande-I offer obeisances; parindra-of a lion;
vadanam-face; harim-Hari.
Lord Nrisimha is described in Shridhara Svami's commentary on Shrimad-Bhagavatam
(1.1.1., and 10.87.1):
"Let me offer my obeisances unto Lord Nrisimhadeva, who is always enlightening Prahlada
Maharaja within his heart and who always kills the nescience that attacks the devotees. His
mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my
obeisances unto Him again and again."*
Text 18
nvag-isa yasya vadane
lakshmir yasya ca vakshasi
yasyaste hridaye samvit
tam nrisimham aham bhaje"
vak-isa-Sarasvati; yasya-of whom; vandane-at the ; laksmih-Laksmi; yasya-of whom; caalso;l vaksasi-on the chest; yasya-of whom; hrdaye-in the heart; samvit-knowledge; tamHim; nrsimham-Nrsimha; aham' I; bhaje-worship.
"Lord Nrisimhadeva is always assisted by Sarasvati, the goddess of learning, and He is
always embracing to His chest the goddess of fortune. The Lord is always complete in
knowledge within Himself. Let us offer obeisances unto Nrisimhadeva."*
Text 19
ngambhira-garjitarambhastambhitambhoja-sambhavah
samrambhah stambha-putrasya
muninojjrimbhito nripe"
gambhira-deep; garjita-arambha-roar; stambhita-stunned; ambhoja-sambhavah-Brahma;
samrambhah-anger; stambha-putrasya-of Lord Nrsimha, who appeared from a column;
munina-by Narada Muni; ujjrmbhitah-revealed; nrpe' to Maharaja Yudisthira.
"(Narada, Muni described to King (Yudhishthira, the anger of the pillar's son (Lord
Nrisimha), which with its deep roar stunned lotus-born Brahma."
Text 20
yatha shri-saptame
satavadhuta jaladah parapatan
grahas ca tad-drishti-vimusta-rocishah
ambhodhayah svasa-hata vicukshubhur
nirhrada-bhita digibha vicukrushuh
yatha-just as; shri-saptame-in the Seventh Canto of Shrimad-Bhagavatam; sata-by the hair
on Lord Nrisimhadeva's head; avadhutah-shaken; aladah-the clouds; paraoatan' scattered;
grahah-the luminous planets; ca-and; tat-drishti-by His glaring glance; vimushta-taken
away; rocisah' whose effulgence; ambhodhayah-the water of the oceans and seas; svasahatah-being struck by Lord Nrisimhadeva's breathing; vicukshubhuh-became turbulent;
nirhrada-bhitah-frightened by Nrisimhadeva's roaring; digibhah-all the elephants guarding
the quarters; vicukrusuh-cried out.
In Shrimad-Bhagavatam 7.8.32-33:
"The hair on Nrisimhadeva's head shook the clouds and scattered them here and there, His
glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the
seas and oceans. Because of His roaring, all the elephants in the world began to cry in
fear.*
Text 21
dyaus tat-satotksipta-vimana-sankula
protsarpata ksma ca padabhipidita
sailah samutpetur amusya ramhasa
tat-tejasa kham kakubho na rejire
dyauh-outer space; tat-sata-by His hair; utkshipta-thrown up; vimana-sankula-filled with
airplanes; protsarpata' slipped out of place; ksma-the planet earth; ca-also; padaabhipidita-distressed due to the heavy weight of the lotus feet of the Lord; sailah-the hills
and mountains; samutpetuh-sprang up; amusya-of that one (the Lord); ramhasa-due to the
intolerable force; tat-tejasa-by His effulgence; kham-the sky; kakubhah-the ten directions;
na rejire-did not shine.
"Airplanes were thrown into outer space and the upper planetary system by the hair on
Nrisimhadeva's head. Because of the pressure of the Lord's lotus feet, the earth appeared to
slip from its position, and all the hills and mountains sprang up due to His intolerable force.
Because of the Lord's bodily effulgence, both the sky and all directions diminished in their
natural illumination."*
Text 22
nugro py anugra evayam
sva-bhaktanam nri-kesari
kesariva sva-potanam
anyesham ugra-vikramah
ugrah-ferocious; api-although; anugrah-not ferocious; eva-certainly; ayam-this; svabhaktanam-to His pure devotees; nr-kesari-having the body of a human being and a lion;
kesari iva-like a lioness; sva-potanam-to her young cubs; anyesam-to others; ugraferocious; vikramah-whose strength.
(#ridhara Svami also explains in His commentary on Shrimad-Bhagavatam 7.9.1:)
"Although very ferocious, the lioness is very kind to her cubs. Similarly, although very
ferocious to nondevotees like Hiranyakasipu, Lord Nrisimhadeva is very, very soft and kind
to devotees like Prahlada Maharaja."*
Texts 23 and 24
asya shri-divya-simhasya
paramananda-tundilah
shriman-nrisimha-tapanyam
mahima prakati-krita
nrisimhasya bhaved vaso
janaloke mahatmanah
sarvoparishta ca tatha
vishnuloke prakirtitah
asya-of Him; shri-divya-simhasya-the transcendental lion; parama' transcendental; anandabliss; tundilah-full; shrimat-nrsimha-tapanyam-in the Nrsimha-tapani Upanisad; mahimathe glories; prakati-krta-revealed; nrsimhasya-of Lord Nrsimha; bhavet-there is; vasahresidnce; janaloke-on the Janalokaplanet; maha-atmanah-of the Personality of Godhead;
sarva-all other planets; uparistat-above; ca-also; tatha-in the same way; visnuloke-in the
spiritual sky; prakirtitah-is described.
The blissful glories of Lord Nrisimha are described in the Nrisimha-tapani Upanishad. It is
said that Lord Nrisimha resides both in Janaloka and in the world of Vishnuloka, which is
above all.
Text 25
shri-raghavendrah
purvato 'pyesa nihseshamadhuryamrita-candramah
bhati sad-guna-sanghena
tungah shri-raghu-pungavah
shri-raghava-of the Raghu dynasty; indrah-the king (Ramacandra); purvatah-than
previously described (in Lord Nrsimhadeva); api-even; nihsesa-complete; madhuryasweetnessw; amrta-nectar; candramah-moon; bhati-shines; sat-six; guna-transcendental
qualities; sanghena-with the complete abundance; tungah-exalted; shri-raghu-of the
dynasty of Maharaja Raghu; pungavah-the formost.
Shri Ramacandra
Greater even than the one (Lord Nrisimha, before, exalted with the siø transcendental
qualities and a nectar moon of all sweetness, Lord Ramacandra, the best of the Raghus,
shines with great splendor.
Text 26
padme
nvandamahe mahesanam
hara-kodanda-khandanam
janaki-hridayanandacandanam raghu-nandanam"
padme-in the Padma Purana; vandamahe-we offer our respectful obeisances; mahaisanam-to the Personality of Godhead; hara-of Siva; kodanda-the bow; khandanam1/2
breaking; janaki-of Sita-devi; hrdaya-the heart; ananda-bliss; candanam-sandalwood;
raghu-of Maharaja RAghu; nandanam-the descendant.
In Padma Purana:
"Let us offer our respectful obeisances to Lord Ramacandra, the Personality of Godhead,
who is the delight of King Raghu, who broke Siva's bow, and who is the sandal paste that
delights Sita-devi's heart.
Text 27
asya janmotsavam brute
shri-ramarcana-dipika
asya-janma-of the birth; utsavam-festival; brute-describes; shri-rama-arcana-dipika-the
Ramacandra-dipika.
The Shri Ramarcana-dipika describes Lord Ramacandra's birth-festival:
Text 28
nuccasthe graha-pancake sura-gurau sendau navamyam tithau
lagne karkatake punarvasu-yute mesham gate pushani
nirdagdum nikhilah palasa-samidho medhyad ayodhyaraner
avirbhutam abhud apurva-vibhavam yat kincid ekam mahah"
ucca-sthe-in the highest exaltation; graha-planets; pancake-five; sura-gurau-Brhaspati; sawith; indau-Candra; navamyam tithau-on ninth day of the moon; lagne-on the lagna;
karkatake-in Karkataka; punarvasu-yute-in conjunction with Punarvasu; mesam-to Mesa;
gate-gone; pusani-in Surya; nirdagdhum-to burn (destroy); nikhilah-all; palasa-of palasa
wood (or demons); samidhah-fuel; medhyat-from the sacrificial arena; ayodhya-aranehfrom the arani-wood of Ayodhya; avirbhutam-manifest; aghut-1/2 became; apurva-with
unprecedented; vibhavam-power and opulence; yet-what; kincit-indescribeable; ekam-one;
mahah-sacrifice.
"During the ninth tithi, when five planets were exalted, when Jupiter was conjoined with the
Moon in the contellation Punarvasu in Cancer on the ascendant, and when the Sun was in
Aries, from the arani-wood of Ayodhya was kindled a sacrificial fire of unprecedented power
manifested to burn the palasa-wood fuel (of a great host of demons)."
Text 29
ekadase
ntyaktva su-dustyaja-surepsita-rajya-lakshmim
dharmishtha arya-vacasa yad agad aranyam
maya-mrigam dayitayepsitam anvadhavad
vande maha-purusha te caranaravindam"
ekadase-in the Eleventh Canto of Shrimad-Bhagavatam; tyaktva-abandoning; su-dustyajamost difficult to give up; sura-ipsita-anxiously desired by the demigods; rajya-laksmim-the
goddess of fortune and her opulence; dharmisthah-most perfectly fixed in religiousness;
arya-vacasa-according to the words of your father; yat-He who; agat-went; aranyam-to the
forest; maya-mrgam-the illusory deer; dayitaya-by Sita-devi; ipsitam' desired; anvadhavatrunning after; vande-I offer my homage; maha-purusa-O Lord Mahaprabhu; te-to Your;
carana-aravindam-lotus feet.
In Shrimad-Bhagavatam 11.5.34:
"O Maha-purusha, I worship Your lotus feet. You gave up great regal opulence, which is
most difficult to renounce and is hankered after by even the great demigods. Being the
most faithful follower of the path of religion, You thus left for the forest in obedience to Your
father's words. You chased after the mysti deer Marica, which Your dear Sita desired to
get."
Text 30
shri-navame
nedam yaso raghupateh sura-yacnayattalilatanor adhika-samya-vimukta-dhamnah
raksho-vadho jaladhi-bandhanam astra-pugaih
kim tasya satru-hanane kapayah sahayah
shri-navame-in the Ninth Canto of Shrimad-Bhagavatam; na-not; idam-all these; yasahfame; raghu-pateh-of Lord Ramacandra; sura-yacnaya-by the prayers of the demigods;
atta-lila-tanoh-whose spiritual hody is always engaged in various pastimes; adhika-samyavimukta-dhamnah-no one is greater than or equal to Him; rakshah-vadhah-killing the
Rakshasa (Ravana); jaladhi-bandhanam-bridging the ocean; astra-pugaih-with bow and
arrows; kim-whether; tasya' His; satru-hanane-in killing the enemies; kapayah-the
monkeys; sahayah-assistants.
In Shrimad-Bhagavatam 9.11.20-21:
"Lord Ramacandra's reputation for having killed Ravana with showers of arrows at the
request of the demigods and for having built a bridge over the ocean does not constitute the
factual glory of the Supreme Personality of Godhead Lord Ramacandra, whose spiritual body
is always engaged in various pastimes. Lord Ramacandra has no equal or superior, and
therefore He had no need to take help from the monkeys to gain victory over Ravana.*
Text 31
yasyamalam nripa-sadahsu yaso 'dhunapi
gayanty agha-ghnam rishayo dig-ibhendra-pattam
tam nakapala-vasupala-kirita-jushtapadambujam raghupatim saranam prapadye
yasya-whose (Lord Ramacandra's); amalam-spotless, free from material qualities; nrpasadahsu-in the assembly of great emperors like Maharaja Yudhishthira; yasah-famous
glories; adhuna api-even today; gayanti-glorify; agha-ghnam-which vanquish all sinful reactions; rishayah-great saintly persons like Markandeya; dik-ibha-indra-pattam-as the
ornamental cloth covering the elephant that conquers the directions; tam' that; naka-palaof heavenly demigods; vasu-pala-of earthly kings; kirita-by the helmets; jushta-are
worshiped; pada' ambujam-whose lotus feet; raghu-patim-unto Lord Ramacandra;
saranam-surrender; prapadye-I offer.
"Lord Ramacandra's spotless name and fame, which vanquish all sinful reactions, are
celebrated in all directions, like the ornamental cloth of the victorious elephant that
conquers all directions. Great saintly persons like Markandeya Rishi still glorify His
characteristics in the assemblies of great emperors like Maharaja Yudhishthira. Similarly, all
the saintly kings and all the demigods, including Lord Siva and Lord Brahma, worship the
Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet."*
Texts 32-33
atra karika
atta prakatita-lilatanur lila-mayi tanuh
yena tasyeti samyeti
svarthesyan-pratyayo matah
dhama-svarupa-vijneyam
adhikena samena ca
vimuktam dhama yasyeti
mahatmyam sarvato 'dhikam
yasyadhikah samas catra
kvapi nastiti niscayah
naka-pala mahendradya
vasupa vasudhadhipah
atra-in this; karika-the explanation; atta-the word "atta"; prakatita-means "manifested";
lila-tanuh-the word "lila-tanu"; lila-mayi tanuh-means "He whose spiritual body is always
engaged in various pastimes; yena-by whom; tasya-of Him; iti-thus; samya-equality; itithus; svarthesyan-pratyayah-svarthesyan-pratyaya; matah-considered; dhama-the word
"dhama"; svarupa-as "original form"; vijneyam-should be understood; adhikena-of those
who are greater; samena-of those who are equal; ca-also; vimuktam-devoid; dhama-form;
yasya-of whom; iti-thus; mahatmyam-glory; sarvatah-everywhere; adhikam-greater;
yasya-of whom; adhikah-superior; samah-equal; ca-also; atra-here; kvapi-at any place;
na-not; asti-is; iti-thus; niscayah-conclusively determined; naka-palah-the heavenly
demigods; maha-indra-Maharaja Indra; adyah-headed by; vasupah-the word "vasu-pala";
vasudha-adhipah-means "earthly kings".
In the verse from Shrimad-Bhagavatam quoted in Text 30, the word "atta" means
"manifested, and the word "lila'-tanu" means "whose spiritual body is always engaged in
various patimes". The compound word "adhika-samya-vimukta-dhama" means "He who has
no equal or superior". The word "samya" means "equality" and it is grammatically analyzed
as a svarthesyah-pratyaya. "vimukta" means "without", and "adhika" and "sama" mean
"superior" and "equal". In the verse quoted in Text 31, the word "naka-palah" means "the
heavenly demigods, headed by Maharaja Indra, and the word "vasu-palah" means "the
earthly kings".
Texts 34-36
vasudevadi-rupanam
avatarah prakirtitah
vishnu-dharmottare ramalakshmanadyah kramad ami
padme tu ramo bhagavan
narayana itiritah
seshas cakram ca sankhas ca
kramat syur lakshmanadayah
madhya-desa-sthitayodhyapure 'sya vasatih smrita
maha-vaikuntha-loke ca
ragghavendrasya kirtita
vasudeva-Vasudeva; adi-beginning with; rupanam-of the forms; avatarah-incarnations;
prakirtitah-celebrated; visnu-dharma-uttare-in the Vishnu-dharmottara Purana; ramaRama; laksmana-and Laksmana; adyah-beginning with; kramat-in that sequence; amithey; padme-in the Padma Purana; tu-but; ramah-Ramacandra; bhagavan-the Personality
of Godhead; narayanah-Narayana; iti-thus; iritah-named; sesah-Ananta Sesa; cakramSudarsana cakra; ca-and; sankhah-conch-shell; ca1/2 and; kramat-in succession; syuhare; laksmana-Laksmana; adayah-beginning with; madhya-desa-in Madhya-desa; sthitasituated; ayodhya-of Ayodhya; pure-in the city; asya-His; vasatih-residence; smrta-is
described in the Vedi literatures; maha-vaikuntha-loke-in the spiritual world of Vaikuntha;
ca-also; raghava-indrasya-of Lord Ramacandra; kirtita-described.
In the Vishnu-dharmottara Purana it is said that Lord Ramacandra, Lakshmana, and the
others are incarnations of the forms of the Lord that begin with Lord Vasudeva. In the
Padma Purana, however, it is said that Lord Ramacandra is Lord Narayana, and Lakshmana
and the others are Ananta Sesa, and the Lord's cakra and conch respectively. In the Smritisastra it is said that Lord Ramacandra resides in Madhya-desa in the city of Ayodhya-pura.
It is also said that He resides in Maha-Vaikunthaloka.
Text 37
shri-krishnah. bilvamangale
nsantv avatara bahavah
puskara-nabhasya sarvato-bhadrah
krishnad anyah ko va latasv
api premado bhavati"
shri-krishnah-Lord Krishna; bilvamangale-in the statement of Bilvamangala Thakura; santulet there be; avatarah-incarnations; bahavah-many; puskara-nabhasya-of the Lord, from
whose fnavel grows a lotus flower; sarvatah-bhadrah-completely auspicious; krishnat-that
Lord Krishna; anyah- other; kahva-who possibly; latasu-on the surrendered souls; api-also;
prema-dah-the bestower of love; bhavati-is.
Lord Krishna is described by Bilvamangala Thakura:
"There may be many all-auspicious incarnations of the Personality of Godhead, but who
other than Lord Shri Krishna can bestow love of God upon the surrendered souls?"*
Texts 38-39
paramaisvarya-madhuryapiyusapurva-varidhih
devaki-nandanas tv esa
purah paricarishyate
yasya vasah puranadau
khyatah sthana-catushtaye
vraje madhu-pure dvaravatyam gokula eva ca
parama-supreme; ausvarya-opulence; madhurya-and sweetness; piyusa-nectrar; apurvaunprecedented; varidhih-ocean; devaki-of Devaki; nandanah-the son; tu-also; esah-He;
purah-formerly; paricarisyate-was worshipped; yasya-of whom; vasah-residence; purana-in
the Puranas; adau-and other Vedi literatures; khyatah-celebrated; sthana-places;
catustaye-four; vraje-in Vraja; madhu-pure-Mathura; dvaravatyam-Dvaraka; gokuleGokula; eva-certainly; ca-and.
Devaki's son Krishna, who is an unprecedented ocean of the nectar of sweetness and
opulence, has been served and worshiped from time immemorial. In the Puranas and other
scriptures it is said that He resides in four abodes: Vraja, Mathura, Dvaraka, and Gokula.
Text 40
nanu simhasya-ramabhyam
samyam asyagatam sphutam
iti vishnu-puraniyaprakriyatra vilokyate
nanu-is it not so?; simyasya-with Nrsimha; ramabhayam-and Ramacandra; samyamequality; asya-of Krishna; agatam-attained; sphutam-clearly; iti-thus; visnu-puraniya-in the
Vishnu-Purana; prakariya-chapter; atra-here; vilokyate-is seen.
Here someone may object: "But it is clearly said that Lord Nrisimha and Lord Ramacandra
are equal to Lord Krishna." The answer to this objection is seen in the Vishnu Purana:
Texts 41 and 42
tatra maitreya-prasnah caturthe 'mse
nhiranyakasiputve ca
ravanatve ca vishnuna
avapa nihato bhogan
aprapyan amarair api
nnalabhata tatra caiveha
sayujyam sa katham punah
sampraptah sisupalatve
sayujyam sasvate harau"
tatra-in the Vishnu Purana; maitreya-of Maitreya Muni; prasnah-the question; caturthe-in
the Fourth; amse-Canto; hiranyakasiputve-as Hiranyakasipu; ca-and; ravanatve-as Ravana;
ca-also; visnuna-by Vishnu; avapa-attained; nihatah-killed; bhogan-material enjoyment;
aprapyan-unattainable; amaraih-by the demigods; api-even; na-did not; alabhata-attain;
tatra-there; ca-and; eva-certainly; iha-here; sayujyam-sayujya liberation; sah-he; kathamwhy is it?; punah-again; sampraptah-attained; sisupalatve-in the birth as Sisupala;
sayujyam-merging; sasvate-in the eternal; harau-Personality of Godhead Hari.
Maitreya's question In the fourth Canto of Vishnu Purana:
"As Hiranyakasipu and Ravana (this demon, enjoyed sensual pleasures unavailable for even
the great demigods, and then was personally killed by Lord Vishnu Himself. Why did (this
demon, not attain sayujya-mukti then? Only as Sisupala did he attain sayujya-mukti, the
liberation of merging into eternal Lord Hari?"
Text 43
shri-parasarottaram
daityesvarasya vadhayakhila-lokotpatti-sthiti-vinasa-karina apurva-tanu-grahanam- kurvata
nrisimha-rupam aviskritam. tatra Hiranyakasipor vishnur ayam ity etan na manasy abhut.
niratisaya-punya-jata-samudbhutam etat sattvam iti rajodreka-preritaikagra-matis tadbhavanayodat tato 'vapta-vadha-haitukim- niratisayam- evakhila-trailokyadhikya-dharinimdasananatve bhoga-sampadam avapa.
shri-parasara-of Parasara Muni; uttaram-the reply; daitya-of the demons; isvarasya-of the
king; vadhaya-for the killing; akhila-all; loka-of planetary systems; utpatti-creation; sthitimaintenance; vinasa-and destruction; karina-the cause; apurva-unprecedented; tanu-form;
grajanam-manifesting; kurvata-by manifesting; nrsimha-of Nrsimha; rupam-the form;
aviskrtam-manifested; tatra-there; Hiranyakasipoh-of Hiranyakasipu; visnuh-Vishnu; ayamHe; iti-thus; etat-this; na-not; manasi-in the mind; abhut-was manifested; niratisayaunparalleled; punya-piety; jata-samudbhutam-manifest; etat-that; sattvam-goodness; itithus; rajodreka-excessive passion; prerita-impelled; eka-agra-single-pointed; matihattention; tat-bhavana-yoga-from that meditation; tath-then; avapta-attained; vadhakilling; haitukim-cause; niratisayam-great; eva-certainly; akhila-all; trailokya-three
planetary systems; adhikya-exceeding; dharinim-manifesting; dasananatve-in the lifetime
of Ravana; bhoga-of sense-gratification; sampadamp-opulence; ava-attained.
Shri Parasara's answer:
"The Supreme Personality of Godhead, who maintains, creates, and destroys the entire
cosmi manifestation, manifested the unprecednted form of Lord Nrisimha in order to kill
Hiranyakasipu, the king of the demons. The thought that Lord Nrisimha was actually the
Supreme Lord Vishnu was not manifest in Hiranyakasipu's mind. Becuase Hiranyakasipu
was overwhelmed by the mode of passion, at the time of his death he was not able to
meditate on the trascendental Personality who was kiling him. For these reasons
Hiranyakasipu did not attain liberation, but instead took birth as the demon Ravana, whose
sense gratification was greater than than all the pleasures in the three worlds.
Texts 44 and 45
natas tasminn anadi-nidhane para-brahma-bhute bhagavaty analambani-krite manasas tal
layam. dasananatve 'py ananga-paradhinataya janaki-samasakta-cetaso dasarathi-rupadharinas tad-rupa-darsanam evasit. nayam acyuta ity asaktir vipady ato 'ntah karane
manusa-buddhir eva kevalam asyabhut. punar apy acyuta-vinipatana-matra-phalam akhilabhu-mandala-slaghyam cedi-raja-kule janmavyahatam- caisvaryam- sisupalatve cavapa.
na-not; atah-then; tasmin-in Him; anado-without beginning; nidhane' or end; para-brahmabhute-in the Supreme Personality of Godhead; bhagavati' full of all powers and opulences;
analambani-krte-independant and without any origin; manasah-of the mind; tat-layam;
meditation; dasananatve-in the birth as Ravana; api-also; angana-by cupid; paraadhinataya-because of being the servant; janaki-to Sita-devi; samasakta-attached;
cetasah- because of the mind; dasaratha-of Ramacandra, the son of Dasaratha; rupa' the
form; dharinah-manifesting; tat-His; rupa-form; darsanam-seeing; eva-certianly; asit-was;
na-not; ayam-He; acyutah-the infalliable Supreme Personality of Godhead; iti-thus;
asaktih-attachment; vipadyatah-vipadi-in the calamity; atah-then; antahkarane-in the
mind; manusa-as a human being; buddhih-conception; eva-certainly; kevalam-exclusively;
asya-of him; abhut-was; punah-again; api-also; acyuta-by the Supreme Personality of
Godhead; vinipatana-because of being killed; matra-only; phalam-result; akhila-al bhumandala-of the earth; slaghyam-glorified; cedi-raja-of the kings of the Cedi province; kulein the dynasty; janma' birth; avyahatam-indestuctible; ca-also; aisvaryam-opulence and
power; sisupalatve-in the birth as Sisupala; ca-also; avapa-attained.
"For these reasons Hiranyakasipu was not able to fiø his mind in meditation on the
supremely opulent and independent Personality of Godhead, who has neither beginning nor
end.
"When Hiranyakasipu was born again as the demon Ravana, he became a slave to lust. His
mind was completely attached to Sita-devi, and he was therefore not able to fiø his mind in
meditation on the Supreme Personality of Godhead in His form as Ramacandra, the son of
Dasaratha. As Ravana was being killed by Ramacandra, the demon thoght Rama to be an
ordinary human being, and for this reason Ravana did not attain liberation because of being
killed by the Lord, but in his next birth as Sisupala, merely attained seemingly imperishable
opulence and power, which was celebrated throughout the entire earth.
Text 46
tatra tt akhilanam eva bhagavan-namnam- karanany abhavan. tatas" ca tat-karanakritanam- tesham aseshanam evacyuta-namnam anavarataneka-janma-sambandhi-tadvidveshanubandhi-citto vinindana-santarjanadisuccaranam akarot. ta ca rupam utphullapadma-dalamalaksham aty-ujjvala-pita-vastra-dhary-amala-kirita-keyurakatakopasobhitam udara-pivara-catur-bahu-sankha-cakra-gada-padma-dharam atiprarudha-vairanubhavad atana-bhojana-snanasana-sayanadishv aseshavasthantareshu
naivapayayat asyatma-cetasah.
tatra-in that birth; tu-but; akhilanam-of all; eva-certainly; bhagavat-of the Supreme
Personality of Godhead; namnam-of the names; karanani-causes; abhavan-were; tatahtherefore; ca-also; tat-karana-krtanam-of those causes; tesam-of them; asesanam-all; evacertainly; acyuta-of the infalliable Supreme Personality of Godhead; namnam-of the names;
•anavarata-without cessation; eka-one; janma-birth; sambandhi-in relation to; tat-for the
Supreme Lord; vidvesa-hatred; anubandhi-in relation to; cittah-consciousness; vinindanacriticism; santarjana-and vilification; adisu-beginning with; uccaranam-addressing; akarotdid; tat-that; ca-also; rupam-form; utphulla-blossoming; padma-lotus; dala' petals; amalasplendid; aksam-eyes; ati-very; ujjvala-splendid; pita' yellow; vastra-garments; dhariwearing; amala-splendid; kirita-crown; keyura-peacock; kataka-golden bracelets;
upasobhitam-decorated; udara' large; pivara-expanded; ctuh-four; bahu-arms; sankhaconch-shell; cakra' Sudarsana cakra; gada-club; padma-and lotus fwer; dharma-holding;
ati' very; prarudha-great; vaira-enmity; anubhavat-because of the sentiment; atanawalking; bhojana-eating; snana-bathing; asana-sitting; sayana' sleeping; adisu-beginning
with; asesa-all; avastha-situation; antaresu' other; na-not; eva-certainly; apayayaudeviated from meditation; asya' his; atma-own; cetasah-mind.
"In this birth as Sisupala he was able to completely hate the Supreme Lord Krishna. He
constantly criticized Lord Krishna with words, and in this way constantly called out the
Lord's holy names. With great animosity he constantly meditated on Krishna's form,
decorated with splendid yellow garments, golden bracelets, and a glittering crown adorned
with a peacock feather. He meditated on Krishna's eyes handsome as blossoming lotus
petals, and Krishna's four broad arms, holding the conch, cakra, club, and lotus. While
walking, eating, bathing, sitting, sleeping, and performing all other activities, Sisupala
remembered Krishna with hatred. His mind never deviated from Krishna for even a
moment.
Text 47
tatas tam evakroseshuccarayan tam eva hridayenavadharayann atma-vinasaya bhagavadasta-cakramsu-malojjvalam akshaya-tejah-svarupam- parama-brahma-bhutam apagatadveshadi-dosa-bhagavantam adrakshit.
tatah-then; tam-Him; eva-certainly; akrosesu-n blaspheming; uccarayan-calling; tam-Him;
eva-certainly; hrdayena-with his heart; avadharayan-known; atma-of himself; vinasaya-for
the destruction; bhagavat-by the Personality; asta-thrown; cakra-of the Sudarsana-cakra;
amsu-mala-ujjvalam-effulgence; aksaya-imperishable; tejah-effulgence; svarupam-form;
parama-brahma-bhutam-the Supreme; apagata-devoid; dvesa' of hatred adi-and other;
dosa-faults; bhagavantam-the Supreme Lord; adraksit-saw.
"Determined to die at Krishna's hand, Sisupala repeatedly insulted the Lord, and when Lord
Krishna finally dispatched the Sudarsana cakra to kill him, Sisupala could understand that
the glittering effulgence of the cakra was actually the imperishable Supreme Brahman.
Texts 48 and 49
tava ca bhagava-cakrenasu vyapaditas tat-smarana-dagdhakhilagha-sancayo bhagavata'
tenantam upanitas tasminn eva layam upayayau.
eta ca tavakhilam- mayabhihitam. ayam- hi bhagavan kirtitah samsmritas" ca
dveshanubandhenapy akhila-surasuradi-durlabham- phalam prayacchati kim uta samyagbhaktimatam." iti
tavat-in that way; ca-also; bhagavat-of the Supreme Personality of Godhead; cakrena-by
the cakra; asu-quickly; vyapaditah-killed; tat-of Him; smarana-by the rememberance;
dagdha-burned away; akhila-all; agha' of sins; sancayah-abundance; bhagavata-by the
Supreme Lord; tena-by Him; antam-to his end; upanitah-brought; tasmin-in Him; evacertainly; layam' merging; upayayau-attained; etat-this; ca-also; tava-of you; akhilam'
everything; maya-by me; abhihitam-described; ayam-He; hi-certainly; bhagavan-the
Supreme Personality of Godhead; kirtitah-glorified; samsmrtah-remembered; ca-also;
dvesa-hatred; anubandhena-in relation to; api-even; akhila-for all; sura-demigods; asura-
and demons; adi' beginning with; durlabham-difficult to attain; phalam-result; prayacchati'
grants; kim uta-what to speak?; samyak-bhakti-matam-of those who are directly devotees
of the Lord; iti-thus.
"In this way, when Sisupala was killed by the Lord's Sudarsana cakra, all his sins were
burned away, and he attained sayujya-mukti, entering the Lord's own transcendental form.
"O Maitreya, I have thus explained the entire situation to you. He is certainly the Supreme
Personality of Godhead. (If, when He is spoken of and remembered in a spirit of hatred, He
gives a result difficult for the demigods, demons and all others to attain, then what kind of
result does He give to they who love Him and serve Him with devotion?"
Texts 50 and 51
noktam parasarenatra
sthitau tau parsadav iti
kintubhayos tayor asij
janma trayam itiritam
atah sarveshu kalpeshu
na tau parsadajau matau
anyatha na tayoh patah
pratikalpam samanjasah
na-not; uktam-said; parasarena-by Parasara Muni; atra-here; sthitau' sitated; tau-the two;
parsadau-associates; iti-thus; kintu-however; ubhayoh-of the two; tayoh-of them; asit-was;
janma-births; trayam' three; iti-thus; iritam-said; atah-therefore; sarvesu-in all; kalpesu'
days of Brahma; na-not; tau-they; parsadajau-associates of the Lord; matau-considered;
anyatha-otherwise; na-not; tayoh-of them; patah- descent into the material world;
pratikalpam-in each day of Brahma; samanjasah-considered to be true.
In this passage Parasara did not mention the Lord's two associates that took birth three
times in the world. These two associates are not thought to take birth in every kalpa for
then they would fall down in every kalpa. That is not an aceptable idea.
Texts 52-55
parasarena yad gadyam
maitreyayottari-kritam
sloki-kritya tad evedam
sankshepena vilikhyate
nrisimha-rupam harina
yad aviskritam adbhutam
hiranyakasipor asmin
vishnu-buddhir na niscita
kintv esa punya-sampannah
ko 'piti krita-niscayah
raja-udriktata-nunnamatis tad-bhava-yogsatah
tato 'vapta-vinasaikahetukam akhilottamam
avapa bhoga-sampattim
ravanatve sudurlabham
parasarena-by Parasara Muni; yat-what; gadyam-prose explanation; maitreyaya-to
Maitreya; uttari-krtam-given in answer; sloki-krtya-turning into verse; tat-that; evacertainly; idam-this; sanksepena-supparily; vilkhyate-is written; nrsimha-of Nrsimha;
rupam; the form; harina-by Lord Hari; yat-which; aviskrtam-manifested; adbhutamwonderful; Hiranyakasipoh-of Hiranyakasipu; asmin-to Him; visnu-of Lord Vishnu; buddhihconception; na-not; niscita-determined; kintu-however; esah-he; punya-of piety;
sampannah-wiht an enrichment; kah api-some indescripable Personality; iti-thus; krtaniscayah-with the conception; rajah-of the mode of passion; udriktata-with the increase;
nunna-diminished; matih-intelligence; tat-bhava-yogatah-because of contact with the mode
of passion; tatah-then; avapta-attained; vinasa-destruction; eka-sole; hetukam-cause;
akhila-everything else; uttamam-superior; avapa-attain; bhoga-of sense-gratification;
sampattim-opulence; ravanatve-in the birth as Ravana; su-durlabham-difficult to achieve.
Parasara Muni's prose answer to Maitreya is now summarized in verse:
Hiranyakasipu could not understand that the wonderful form of Lord Nrisimha displayed by
Lord Hari was actually Lord Vishnu. Hiranyakasipu was pious. He was sure that Lord
Nrisimha was very extraordinary, but because He was overcome with passion he could not
fiø his mind on Him. Because he was personally killed by the Lord, Hiranyakasipu attained
extraordinary and rarely achieved sense-gratification and opulence in his next birth as
Ravana.
Texts 56 and 57
vishnutvaniscayan natidveshan navesa-santatih
tam vina ca bhaved dvesho
narakayaiva venavat
kintv asya sampat-sampraptis
tat-karena mritah param
evam ahaiva-sabdena
tat-sadgunyam anusmaran
visnutva-status as Lord Vishnu; aniscayat-because of not recognizing; na-not; ati-great;
dvesat-hatred; na-not; avesa-santatih-sayujya-mukti tam-this; vina-without; ca-also;
bhavet-is; dosah-fault; narakaya-for residence in hell; eva-certainly; vena-vat-like
Maharaja Vena; kintu' however; asya-his; sampat-of opulence; sampraptih-attainment; tatof Lord Nrsimha; karena-by the hand; mrtah-killed; param-greatly; evam-in this way; ahahe said; eva-sabdena-with the word "eva (certainly"; tat-sadgunyam-the Lord's
transcendental qualities; anusmaran-remembering.
Because he could not recognize Lord Nrisimha as Lord Vishnu, and because he was not filled
with hatred for Him, Hiranyakasipu was not fixed in meditation on the Lord. If without
meditating on the Lord he had hated Him, he would have gone to hell as King Vena had
gone. Because he was killed by the Lord's own hand, he attained great good fortune.
Thinking of them, (Parasara, refers to the Lord's transcendental virtues here by speaking
the word "eva" (certainly).
Texts 58 and 59
avesabhavato doshanasac chuddham apasyatah
prakato 'pi para-brahmarupe tatrasya no layah
ravanatve maha-kamaparadhini-kritatmanah
tadvad manushya-dhirasya
shri-rame 'bhun mritav api
avesa-abhavatah-because of not entering; dosa-nasat-because of fault; suddham-pure;
apasyatah-not seeing; prakatah-manifest; api-although; para-brahma-of the Supreme
Brahman; rupe-in the form; tatra-there; asya-of the demon; na-not; u-certainly; layahmerging; ravanatve-in his birth as Ravana; maha-kama-to great lust; para-adhini-krta-a
slave; atmanah-the mind; tadvat-in that way; manusya-dhirasya-considering to be a
human being; shri-rame-in Lord Ramacandra; abhut-became; mrtau-in death; api-even.
Because he was not absorbed in meditation on the Lord and because his sins were not yet
destroyed, he could not see the Lord's pure nature. Even thought he Lord was manifest
before him, he could not merge into the form of His Supreme Brahman. In his birth as
Ravana, he became a slave to lust. At the time of his death He thought Lord Rama a mere
human being.
Texts 60-62
tato 'sau cedirajatve
punar apottamam shriyam
tatra krishne samastanam
eva namnam rama-pateh
karanani pravrittes tu
nimittany abhavams tada
tena niscitya tam vishnum
svasya dvir maranam yatah
ati-dveshan mahavesat
tani namani sarvasah
jajalpa satatam sasvan
ninda-santarjanadishu
tatah-then; asau-he; cedirajatve-in his birth as Sisupala; punah-again; apa-attained;
uttamam-supreme; shriyam-opulence; tatra-there; krsne-in relation to Lord Krishna;
samastanam-of all; eva-certainly; namnam-of the name; rama-pateh-of Lord Narayana, the
husband of the goddess of fortune; karanani-causes; pravrtteh-of the original cause; tualso; nimittani-secondary cause; abhavan-were; tada-then; tena-for this reason; niscityahaving considered; tam-Him; visnum-to be Lord Vishnu; svasya-of whom; dvih-on two
occasions; maranam-death; yatah-from whom; ati-dvesat-because of great hatred; mahaavesat-from intense meditation; tani-these; namani-names; sarvasah-all; jajalpa-said;
satatam-without cessation; sasvat-constantly; ninda-santarjana-adisu-criticizing the Lord in
various ways.
Then he took birth as Sisupala, and again he attained great opulence. Because in that birth
he chanted all the names of the goddess of fortune's husband, Lord Narayana, he could
understand that Lord Vishnu had killed him twice. For this reason, out of great hatred he
always chanted the Lord's names and criticized Him in many ways.
Texts 63 and 64
rupam ca tadrisam drishtva
vishnur eveti niscayat
namavat tc ca sarvatra
sarvada caiva samsmaran
dagdha-tad-dveshajaghaughah
kshipte cakre ca tad-ruca
apeta-daitya-bhavo 'nte
tatha samskrita-drishtikah
tada tujjvalam adrakshit
param brahma narakriti
tadaiva cakra-ghatena
daitya-dehe vinasite
tad eva brahma-paramam
anu-linatvam ayayau
rupam-form; ca-also; tadrsam-like this; drstve-seeing; visnuh-Vishnu; eva-certainly; itithus; niscayat-because of the conviction; nama-His names; vat-just like; tat-Him; ca-also;
sarvatra-everywhere; sarvada-alsways; ca-also; eva-certainly; samsmaran-remembering;
dagdha-burned up; tat-for the Lord; dvesa-hatred; ja-prodeced; agha-of sins; oghahmultitude; ksipte-was thrown; cakre-when the Sudarsana cakra; ca-also; tat-of the Lord;
ruca-by the splendor; apeta-lost; daitya-of a demon; bhavah-nature; ante-at the end;
tatha-in the same way; samskrta-perfect; drstikah-vision; tada-then; tu-also; ujjvalamsplendor; adraksit-saw; param brahma-the Supreme Brahman; nara-of a human being;
akrti-in the form; tada-then; eva-certainly; cakra-of the cakra; ghatena-by the blow;
daitya-of the demon; dehe-when thebody; vinasite1/2 was destroyed; tat-then; evacertianly; brahma-paramam-in the Supreme Brahman; anulinatvam-sayujya-mukti;
ayayau-attained.
Gazing at the Lord's form, he became convinced that this was Lord Vishnu. Always and
everywhere he remembered the Lord as he always chanted His names. In this way the great
flood of sins born from his hatred of the Lord became burned up. When the Lord threw His
cakra at the end, its splendor destroyed his demoni nature and purified his vision. Then he
saw that the splendid Supreme Brahman had a humanlike form. Then the cakra destroyed
his demon's body and he merged into the Supreme Brahman.
Text 65
ity uktvapy atra vakyader
moksham apy arbha-lilaya
amoksham kalanemy-ader
anyatrapisa-ceshtaya
munih smritva punah prakhyad
"ayam hi bhagavan" iti
iti-thus; uktva-having said; api-also; atra-here; vakya-of the statement; adeh-from the
beginning; moksam-liberation; api-also; arbha-as a child; lilaya-by the pastimes;
amoksam-the absence of liberation; kalanemi-adeh-Kalanemi and other demons; anyatraotherwise; api-also; isa-of the Supreme Lord; cestaya-by the activities; munih-the sage;
smrtva-remembering; punah-again; prakhyat-said; ayam-He; hi-certainly; bhagavan-is the
Supreme Personality of Godhead; iti-thus.
Considering his explanation that (this demon) attained liberation from the pastimes of child
(Krishna,, but when he was in the form of Kalanemi or other forms did not attain liberation
from the Lord's activities in other circumstances, (Parasara, said (Text 49), "ayam- hi
bhagavan" (Krishna is certainly the Supreme Personality of Godhead).
Texts 66 and 67
hi prasiddham ayam krishno
bhagavan svayam eva yat
prinatam dvisatam catas
cetamsy akarsati drutam
tasmat kirtita ity adi
mahatmyam citram atra na
iti vijnaya gadyanam
hardam sauhardatah sphutam
tasmat sa eva kaimutyad
bhajaniyatayesyate
hi-certianly; prasiddham-celebrated; yam-this; krishnah-Krishna; bhagavan svayam-th
Original Personality of Godhead; eva-certainly; yat-because; prinatam-of thise who love;
dvisatam-of those who hate; ca-also; atah-then; cetamsi-minds; akarsati-attracts; drutaminstantly; tasmat-therefore; kirtitah-glorified; iti-thusl adi-in the passage beginning;
mahatmyam-glorification; citram-astonishing ; atra-here; na-not; iti-thus; vijnaya-having
understood; gadyanam-of theprose explanation; hardam-meaning; sauhardatah-from love;
sphutam-clearly manifested; tasmat-therefore; sah-He; eva-certainly; kaimutyat-what to
speak of?; bhajaniyata-state of being worthy of worship; isyate-is desired.
In this way it is established that Lord Krishna is the Supreme Personality of Godhead. He at
once attracts the hearts of both they who love Him and they who hate Him. Therefore the
glorification of Him in Text 49 is not surprising. Considering this prose explanation, (it is
said, how much greater (than the destination of they who hate the Lord is the destination
attained by they who, serve Him with love?
Texts 68-70
athakhilanam namnam ca
pravrittau karanam shrinu
lakshmisa-namany evatra
pravritter hetu-samyatah
tathaiva hetu-bhedac ca
vartante yadu-pungave
daityarih pundarikakshah
sarngi garuda-vahanah
pitambaras cakra-panih
shrivatsankas catur-bhujah
ity adiny atra namani
pravritter hetu-samyatah
atha-now; akhilanam-all; namnam-of the names; ca-and; pravrttau karanam-cause; srnuplease hear; laksmi-isa-of Lord Narayana, the husband of goddess of fortune Laksmi;
namani-the names; eva-certainly; atra-here; pravrtteh-of the cause; hetu-samyatah-from
the identity; tatha-in the same way; eva-certainly; hetu-bhedat-because of having a
defferent origin; ca-also; vartante-exist; yadu-pungave-in Lord Krishna, the leader of the
Yadu dynasty; daitya-of the demons; arih-the enemy; pundarika-lotus flower; aksah-eyes;
sargni-He who wields the Sarnga bow; garuda-vahanah-He who rides on Garuda; pitaambarah-dressed in yellow garments; cakra-with the Sudarsana cakra; panih-in His hand;
shri-vatsa-with the Shrivatsa; ankah-marked; catuh-with four; bhujah-arms; iti-thus; adinibeginning with; atra-here; namani-names; pravrtteh-of the cause; hetu-samyatah-because
of having the same origin.
Now please hear the reason for all the Lord's names. Some are names of Lord Narayana,
the husband of the goddess of fortune, and others are names of Lord Krishna, the best of
the Yadus. The names Daityari (the enemy of the demons), pundarikaksha (the lotus-eyed
one), sarngi (the holder of the sarnga bow), garuda-vahana (He who rides on Garuda),
pitambara (He who is dressed in yellow garments), cakra-pani (the holder of the Sudarsana
cakra), shrivatsanka (He who is decorated with the mark of Shrivatsa), and catur-bhuja (He
who has four arms, are names of both Lord Narayana and Lord Krishna.
Text 71
vasudevasya putratvad
vasudevo nigadyate
madhu-vamse yato jatah
kathyate madhavas tatah
vasudevasya-of Maharaja Vasudeva; putratvat-because of being the son; vasudevah
Vasudeva; nigadyate-is called; madhu-vamse-in the Madhu-dynasty; yatah-because; jatahborn; kathyate-1/2 is called; madhavah-Madhava; tatah- therefore.
Because He is Vasudeva's son, the Lord is called Vasudeva. Because He was born in the
Madhu dynasty, He is called Madhava.
Text 72
shri-hari-vamse 'pi
nsa ca tenaiva namnatra
krishno vai dama-bandhanat
goshthe damodara iti
gopibhih parigiyate"
shri-hari-vamse-in the Hari-vamsa; api-also; sah-He; ca-also; tena-by this; eva-certianly;
namna-name; atra-here; krishnah-Krishna; vai' certainly; dama-with a rope; bandhanatbecause pf being bound; gosthe-in Vrndavana; damodarah-Damodara; iti-thus; gopibhih-by
the gopis; parigiyate-glorified.
In Shri Hari-vamsa (63.36, also:
"The gopis in Vrindavana called Krishna Damodara, because He was bound with a rope
(dama)."
Texts 73 and 74
tatraiva
nadho 'nena sayanena
sakatntara-carina
rakshasi nihata raudri
sakuni-vesa-dharini
nputana nama sa ghora
maha-kaya maha-bala
visa-digdham stanam kshudra
prayacchanti janardane
ndadrisur nihatam tatra
rakshasim vana-gocarah
punar jato 'yam ity ahur
uktas tasmad adhokshajah"
tatra-there (in the Hari-vamsa); eva-certainly; adhah-beneath; sayanena-asleep; sakataantrara-crina-resting in the cradle; raksasi-demoness; nihata-was killed; raudri-savage;
sakuni-vesa-dharini-appearing as a woman full of maternal affection; putana-Putana; namanamed; sa-she; ghora-terrible; maha-with a great; kaya-body; maha-and great; balastrength; visa-with poison; digdham-smeared; stanam-breast; ksudra-cruel; prayacchantigiving; janardane-to Lord Krishna; dadrsuh-saw; nihatam-killed; tatra-there; raksasim-the
demoness; vana-gocarah-the residents of Vrndavana; punah-agiain; jatah-born; ayam-He;
iti-thus; ahuh-they said; uktah-it is said; tasmat-therefore; adhah-aksa-jah-Adoksaja.
There again (Shri Hari-vamsa 158.30-32):
"Resting in a cart-wheel cradle, (child, Krishna killed a cruel and powerful demoness named
Putana who, pretending to be full of maternal affection, offered Him her breast smeared
with poison. When the residents of Vraja saw the demoness was killed, they exclaimed:
`This child is born again (adhah-aksha-ja)'. For this reason, Krishna is known as
adhokshaja."
Text 75
eso 'dhah sakatasyakshe
punar jata ivety atah
adhokshaja iti prahur
iti tika-kritoditam
esah-He; adhah-in the lower part; sakatasya-of a cart; akse-in the axle; punah-again;
jatah-born; iva-as it were; iti-thus; atah-from that; adhoksajah-Adhoksaja; iti-thus; prahhthey say; iti-thus; tika-by the commentary; uditam-explained.
The commentary explains: "`Adhah' means `beneath', `aksha' means `the cart-wheel', and
`ja' means `born again'. In this way they said the word `adhokshaja' (He who is born again
under the cart-wheel)."
Text 76
tatraiva
naham kilendro devanam
tvam gavam indratam gatah
govinda iti lokas tvam
gasyanti bhuvi sasvatam"
tatra-there (in the Hari-vamsa); eva-certainly; aham-I; kila' certainly; indrah-the king;
devanam-of the demigods; tvam-You; gavam-of the cows; indratam-soveriegnty; gatahhave attained; govindah-Govinda; iti-thus; lokah-all the worldsl tvam-You; gasyanti-will
sing; bhuvi-in the cosmi manifestation; sasvatam-eternally.
There again (Indra to Lord Krishna in Hari-vamsa 75.85):
"I am king of the demigods and You are king of these surabhi cows. For this reason the
worlds will eternally address You as `Govinda' (king of the cows)".
Text 77
tatraiva
nmamopari yathendras tvam
sthapito gobhir isvarah
upendra iti krishna tvam
gasyanti divi devatah"
tatra-there (in the Hari-vamsa); eva-certainly; mama-me; upari-above; yatha-just as;
indrah-monarch; tvam-You; sthapitah-situated; gobhih- with the surabhi cows; isvarah-the
Supreme Controller; upendrah-Upendra; iti-thus; krishna; O Krishna; tvam-You; gasyantiwill glorify; divi-in the upper planets; devatah-the demigods.
There again ¨Indra to Krishna in Hari-vamsa 75.86):
"The surabhi cows have made You their king. O Krishna, because You are a king greater
than I, the demigods in heaven will call You Upendra (above Indra)."
Text 78
shri-vishnu-purane
nyasmat tvayaiva dushtatma
hatah kesi janardana
tasmat kesava-namna tvam
loke jneyo bhavishyasi" iti
shri-visnu-purane-in the Vishnu Purana; yasmat-because; tvaya-by You; eva-certainly;
dusta-atma-demon; hatah-killed; kesi-Kesi; janardana-O Krishna; tasmat-therefore;
kesavat-Kesava; namna-by the name; tvam-You; loke-in this world; jneyah-known;
bhavisyasi-will become; iti-thus.
In Vishnu Purana:
"O Krishna, because You killed the Kesi demon, You will be known in this world by the name
Kesava (the killer of Kesi)".
Text 79
ity adiny atra namani
pravritter hetu-bhedatah
esham pravritter hetutvam
anyad eva rama-patau
iti-thus; adini-beginning; atra-here; namani-names; pravrtteh hetu-bhedatah-for different
reasons; esam-of them; pravrtteh hetutvam-the reason; anyat-other; eva-certainly; ramapatau-in relation to Lord Narayana, the husband of the goddess of fortune.
Interpreted in another way, these may be names of Lord Narayana, the husband of goddess
of fortune.
Text 80
kim- casuranam dvishatam
krishnam aprapya nanyatah
kuto 'pi muktir ity akhyad
eva-kara-dvayena sah
kim ca-furthermore; asuranam-of demons; dvisatam-who hate the Personality of Godhead;
krishnam-Krishna; aprapya-nt attaining; na-not; anyatah-from any other incarnation; kutah
api-at all; mukti-liberation; iti-thus; akhyat-from the statement; eva-kara-with the word
"eva (certainly)"; dvayena-by the two verses (Bhagavad-gita 16.19-20); sah-He.
How can demons who hate the Personality of Godhead and have never come in contact with
Lord Krishna attain liberation? (That they cannot attain liberation is confirmed, by the use of
the word "eva" (certainly, twice (in the following verses.
Text 81
tatha hi shri-shri-gitasu
ntan aham dvishatah kruran
samsareshu naradhaman
kshipamy ajasram asubhan
asurishv eva yonishu
tatha hi-furthermore; shri-shri-gitasu-in Bhagavad-gita; tan-those; aham-I; dvisatahenvious; kruran-mischievous; samsaresu-into the ocean of material existance;
naradhaman-the lowest of mankind; ksipami-put; ajasram-innumerable; asubhanunauspicious; asurisu-demoniac; eva' certainly; yonisu-in the wombs.
In Bhagavad-gita (16.19-20):
"Those who are envious and mischievous, who are the lowest among men, are cast by Me
into the ocean of material existance, into various demonia species of life.*
Text 82
nasurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim"
asurim-demoniac; yonim-species; apannah-gaining; mudhah-the foolish; janmani janmaniin birth after birth; mam-unto Me; aprapya-without achieving; eva-certainly; kaunteya-O
son of Kunti; tatah-thereafter; yanti-goes; adhamam-condemned; gatim-destination.
"Attaining repeated birth amongst the species of demonia life, such persons can never
approach Me. Gradually they sink down to the most abominable type of existance."*
Text 83
mam krishna-rupinam yavan
napnuvanti mama dvishah
tavad evadhamam yonim
prapnuvantiti hi sphutam
mam-me; krishna-of Krishna; rupinam-in the form; yavat-as much as; na-they do not;
apnuvanti-attain; mama-My; dvisah-enemies; tavat-to that extent; eva-certainly;
adhamam-low; yonim-birth; prapnuvanti-they attain; iti-thus; hi-certainly; sphutam-the
meaning is clear.
In these verses Krishna says: "If those who hate Me do not come into contact with Me in My
form as Krishna, they will certainly take birth in a very low species."
Text 84
tasmat trayanam evayam
sreshtha ity atra vismayah
ko va syan na tatha yasmat
sva-bhavo 'nyatra drisyate
tasmat-therefore; trayanam-of these three paravastha forms of the Lord; eva-certainly;
ayam-He; sresthah-the best; iti-thus; atra-in this connection; vismayah-astonishing; kahwhat?; va-or; syat-may be; na' not; tatha-in the same way; yasmat-because; sva-bhavahown nature; anyatra-in any other place; drsyate-is seen.
Therefore Lord Krishna is the best of the three (paravastha forms of the Lord). Why should
this be surprising? His exalted nature (of granting liberation to His enemies, cannot be seen
in any other (form of the Lord).
Text 85
ato manv-akshara-manoh
kalpe svayambhuvagame
pujyante 'syavrititvena
rama-simhananadayah
atah-therefore; manu-aksara-manoh-of the fourteen syllable mantra; kalpe-in the
statement; svayambhuva-agame-in the Svayambhuva=agama; pujyante-are worshipped;
asya-of Lord Krishna; avrtitvena-as concealed forms; rama-Ramacandra; simha-ananaNrsimha; adayah-and the other incarnations.
In the description of the fourteen-syllable mantra in the Svayambhuva-agama, Lord
Ramacandra, Lord Nrisimha, and the other incarnations are worshiped as disguised forms of
Him (Lord Krishna).
Text 86 (a)
nanv idam sruyate sastre
maha-varaha-vakyatah
nsarve nitya sasvatas ca
dehas tasya paramatmanah
hanopadana-rahita
naiva prakritijah kvacit
nparamananda-sandoha
jnana-matras ca sarvatah
sarve sarva-gunaih purnah
sarva-dosa-vivarjitah"
nanu-is it not so?; idam-this; sruyate-is heard; sastre-in the Vedi literatures; maha-varahaof the Maha-varaha Purana; vakyatah-in the statement; nityah-eternal; sasvatahimperishable; ca-and; dehah-forms; tasya-of Him; para-atmanah-of the Supreme
Personality of Godhead; hana' destruction; upadana-origin; rahitah-devoid of; na-not; evacertainly; prakrti-jah-produced from the material energy; kvacit-at any time; parama'
transcendental; ananda-of bliss; sandohah-the great abundance; jnana-of knowledge;
matrah-exclusively; ca-and; sarvatah-all; sarve-all; sarva' all; gunah-auspicious
transcendental qualities; purnah-filled; sarva-all; dosa-of defects; vivarjitah-devoid.
(Here someone may object: Is it not, said in the scriptures that (all the Lord's forms are
equal)? In Maha-Varaha Purana (it is said):
"All the Lord's forms are eternal and imperishable. They are free from birth and death. They
are never material.
"They are all full of all bliss, all knowledge, and all virtue. They are free of any fault."
Text 86 (b)
kim ca shri-narada-pancaratre
nmanir yatha vibhagena
nila-pitadibhir yutah
rupa-bhedam avapnoti
dhyana-bhedat tathacyutah" iti
tasmat katham taratmyam
tesham vyakhyayate tvaya
kim ca-furthermore; shri-narada-pancaratre-in the Narada-Pancaratra; manih-jewel,
spicifically the jewel known as vaidurya; yatha-as; vibhagena-separately; nila-blue; pitayellow; adibhih-and with other colors; yutah-joined; rupa-bhedam-difference of form;
avapnoti-gets; dhyana-bhedat-by different types of meditation; tatha-similarly; acyutahthe infallible Supreme Personality of Godhead; iti-thus; tasmat-therefore; katham-how is
it?; taratamyam-grdations of higher and lower; tesam-of them; vyakhyayate-is described;
tvaya-by you.
Furthermore, in Shri Narada-pancaratra:
"When the jewel known as vaidurya touches other materials, it appears to be separated into
different colors. Consequently the forms also appear different. Similarly, according to the
meditational ecstasy of the devotee, the Lord, who is known as Acyuta (infallible), appears
in different forms, although He is essentially one."*
Therefore, why do you say there is a hierarchy of the Lord's forms?
Text 87
atrocyate paresatvat
purna yadyapite 'khilah
tathapy akhila-saktinam
prakatyam tatra no bhavet
atra-in this connection; ucyate-it may be said; para-isatvat-becaise of being the Supreme
Lord; purnah-perfect and complete; yadyapi-although; te-they; akhilah-all; tathapinevertheless; akhila-of all; saktinam' potencies; prakatyam-manifestation; tatra-there; nanot; u-certainly; bhavet-may be.
(In answer, it may be said: Because He is the Supreme Lord, all His forms are perfect and
complete. Still, He does not show all His potencies in His forms.
Text 88
amsatvam nama saktinam
sadalpamsa-prakasita
purnatvam svecchayaiva
nana-sakti-prakasita
amsatvam-as partia; incarnations; nama-certainly; saktinam-of potencies; sada-always;
amsa-a part; prakasita-manifestation; purnatvam-as complete incarnations; sva-icchaya-by
His own desire; eva-certainly; nana-of various; sakti-potencies; prakasita-manifestation.
When a small measure of His potencies is manifest, (His form, is called amsa-avatara. When
by His wish many different potencies are manifest, (His form is called, purna-avatara.
Text 89
saktir aisvarya-madhurya
kripa-tejo-mukha gunah
saktih-potency; aisvarya-opulence; madhurya-sweetness; krpa-mercy; tejah-strength;
mukhah-beginning with; gunah-qualities.
Opulence, sweetness, mercy, and strength are prominent among His many potencies.
Text 90
sakter vyaktis tathavyaktis
taratamyasya karanam
sakteh-of the potency; vyaktih-manifestation; tatha-in the same way; avyaktih-nonmanifestation; taratamyasya-of gradations of higher and lower; karanam-is the cause.
(The different forms of the Supreme Lord are considered) more or less complete according
to the extent to which His various potencies are manifest or not manifest.
Texts 91 and 92
saktih samapi pury-adidahe dipagni-punjayoh
sitadyarti-kshayenagnipunjad eva sukham bhavet
evam eva gunadinam
aviskaranusaratah
bhava-dhvasena saukhyam syad
bhaktadinam yatha-yatham
saktih-potency; sama-equal; api-although; puri-adi-of a house, town, or city; dahe-in the
matter of burning; dipa-of a small lamp; agni-punjayoh-or a large fire; sita-of the cold; artithe suffering; ksayena-by mitigating; agni-punjat-from the great fire; eva-certainly;
sukham-happiness; bhavet-may be; evam-in the same way; eva-certainly; guna-adinam-of
the various qualities of the Supreme Lord; aviskara-the manifestation; anusaratahaccording to; bhava-of the influence of material existance; dhvamsena-by destruction;
saukhyam-actual happiness; syat-may be; bhakta-adinam-of the devotees, and also of
others; yatha-yatham-in the appropriate fashion.
A small lamp and a great fire are equally effective in burning a house or something else, but
only the great fire brings relief from the sufferings of cold weather. In the same way, the
more the Supreme Lord manifests His transcendental qualities, the more the devotees and
living entities in general find relief from the cycle of birth and death.
Text 93
ekatvam ca prithaktvam ca
tathamsatvam utamsita
tasminn ekatra nayuktam
acintyananta-saktitah
ekatvam-as one; ca-and; prthaktvam-as many; ca-and; tatha-in the same way; amsatvamas a partial expansion; uta-certainly; amsita-as the source of all expansions; tasmin-in Him;
ekatra-in one place; na-not; ayuktam-impossible; acintya-inconcievable; ananta-and
unlimited; saktitah-because of His potency.
He may be one and He may be many. He may be an amsa-avatara and He may be the
origin of the amsa-avataras. Because of His limitless and inconceivable potency nothing is
impossible.
Text 94
tatraikatve 'pi prithak-prakasita, yatha shri-dasame
ncitram bataitad ekena
vapusa yugapat prithak
griheshu dvy-ashta-sahasram
striya eka udavahat
tatra-in this cennection; ekatve-in single form; api-although; prthak' in many forms
simultaneously; prakasita-manifestation; yatha-just as; shri-dasame-in the Tenth Canto of
Shrimad-Bhagavatam; citram-wonderful; bata' oh; etat-this; ekena-with one; vapusa-form;
yugapat-simultaneously; prthak-separately; grhesu-in the houses; dvi-asta-sahasramsixteen thousand; striyah-all the queens; ekah-the one Shri Krishna; udavahat' married.
One form many be manifest as many. (This is described) in Shrimad-Bhagavatam
(10.69.2):
"It is astounding that Lord Shri Krishna, who is one without a second, expanded Himself in
sixteen thousand similar forms to marry sixteen thousand queens in their respective
homes."*
Text 95
prithaktve 'py eka-rupatapattih,yatha padme
nsa devo bahudha bhutva
nirgunah purushottamah
eki-bhuya punah sete
nirdoso harir adi-krit" iti
prthaktve-in the manifestation of many forms; api-also; eka-rupa-of a single form; apattihmanifestation; yatha-just as; padme-in the Padma Purana; sah-He; devah-the Supreme
Lord; bahudha-in many forms; bhutva' having manifested; nirgunah-untouched by the
three modes of material nature; purusa-uttamah-the Supreme Person; eki-bhuya-having
become one; punah-again; sete-rested; nirdosah-faultless; harih-Hari; adi-krt-the original
creator; iti-thus.
Many forms may combine to become one form. (This is described, in Padma Purana:
"The Supreme Person, Lord Hari, who is the original creator of everything, and who is
faultless and beyond the influence of the three modes of material nature, expanded Himself
into many forms, and then again all these forms combined together, and only one Lord Hari
was manifest."
Text 96
ekasyaivamsamsitvam viruddha-saktitvam ca, yatha shri-dasame
nyajanti tvan-mayas tvam vai
bahu-murty-eka-murtikam" iti
ekasya-of one; eva-certainly; amsa-of the partial expansion; amsitvam-the origin of all
expansions; viruddha-with different; saktitvam-potencies; ca-also; yatha-just as; shridasame-in the Tenth Canto of Shrimad-Bhagavatam; yajanti-worship; tvat-mayah-the great
devotees who always meditate upon You; tvam-You; vai-certainly; bahu-in many; murti'
forms; eka-in one; murtikam-form; iti-thus.
Although He is one, He manifests as many amsa-avataras and He has many different, even
mutually contradictory potencies. (This is described, in Shrimad-Bhagavatam 10.40.7
(where Akrura prays to the Lord):
"Their thoughts placed in You, they worship You, who have one form and many forms."
Text 97
kaurme ca
nasthulas cananus caiva
sthulo 'nus caiva sarvatah
avarnah sarvatah proktah
syamo raktakta-locanah
aisvarya-yogad bhagavan
viruddhartho 'bhidhiyate
kaurme-in the kurma Purana; ca-also; asthulah-not big; ca-also; ananuh-not small; caalso; eva-certinly; sthulah-big; anuh-small; ca' also; eva-certainly; sarvatah-in all respects;
avarnah-without any color; sarvatah-completely; proktah-described; syamah-with a black
color; rakta-akta-locanah-and reddish eyes; aisvarya-yogat-because of His transcendental
opulences; bhagavan-the opulent one; viruddha-with contradictory; arthah-qualities;
abhidhiyate-is named.
Also, in Kurma Purana:
"He is neither great nor small. He is great and small. He is colorless. He is said to have red
eyes. It is said that by the touch of His potencies the Supreme Lord has many mutually
contradictory qualities."
Text 98
ntathapi doshah parame
naivaharyah kathancana
guna viruddha apy ete
samaharyah samantatah" iti
tathapi-nevertheless; dosah-faults; parame-in the Personality of Godhead; na-not; evacertaily; aharyah-intended; kathancana-at any time; gunah-virtues; viruddhahcontradictory; api-althogh; ete-they; samaharyah-are intended; samantatah-completely;
iti-thus.
"In the Personality of Godhead there are no faults, but only a great variety of mutually
contradictory virtues."
Text 99
shrii-shashtha-skandhe ca mitho viruddhacintya-saktitvam- yatha gadyeshu
duravabodha iva tavayam- vihara-yogo yad asarano 'sarira idam anavekshitasmatsamavaya atmanaivavikriyamanena sagunam agunah shrijasi pasi harasi.
shri-sastha-skandhe-in the Sixth Canto of Shrimad-Bhagavatam; ca-also; mitah-mutually;
viruddha-contradictory; acintya-inconcievable; saktitvam' possessing potencies; yatha-just
as; gadyesu-in the prose description; duravabodhah-difficult to understand; iva-quite; tava'
Your; ayam-this; vihara-yogah-engagement in the pastimes of material creation,
maintenance and annihilation; yat-which; asaranah-not dependent on any other support;
asarirah' without having a material body; idam-this; anavekshita-without waiting for;
asmat-of us; samavayah-the cooperation; atmana-by Your own self; eva-indeed;
avikriyamanena' without being transformed; sa-gunam-the material modes of nature;
agunah-although transcendental to such material qualities; shrijasi-You create; pasimaintain; harasi-an nihilate.
The following prose statement of Shrimad-Bhagavatam (6.9.34-36, describes the
inconcievable, mutually contradictory, variegated potencies of the Supreme Lord:
"O Lord, You need no support, and although You have no material body, You do not need
cooperation from us. Since You are the cause of the cosmi manifestation and You supply its
material ingredients without being transformed, You create, maintain and annihilate this
cosmi manifestation by Yourself. Nevertheless, although You appear engaged in material
activity, You are transcendental to all material qualities. Consequently these transcendental
activities of Yours are extremely difficult to understand.*
Text 100
atha tatra bhavan kim- devadattavad iha guna-visarga-patitah paratantryena sva-kritakusalakusalam- phalam upadadaty ahosvid atmarama upasama-silah samanjasa-darsana
udasta iti ha vava na vidamah.
atha-therefore; tatra-in that; bhavan-Your Lordship; kim-whether; deva-datta-vat-like an
ordinary human being, forced by the fruits of his activities; iha-in this material world; gunavisarga-patitah-fallen in a material body impelled by the modes of material nature;
paratantryena-by dependence on the conditions of time, space, activity and nature; svakrita-executed by oneself; kusala-auspicious; akusalam' inauspicious; phalam-results of
action; upadadati-ac-cepts; ahosvit-or; atmaramah-completely self-satisfied; upasamasilah-self-controlled in nature; samanjasa-darsanah-not deprived of full spiritual potencies;
udaste-remains neutral as the witness; iti-thus; ha vava-certainly; na vidamah-we do not
understand.
"These are our inquiries. The ordinary conditioned soul is subject to the material laws, and
he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being,
exist within this material world in a body produced by the material modes? Do You enjoy or
suffer the good or bad results of actions under the influence of time, past work and so
forth? Or, on the contrary, are You present here only as a neutral witness who is selfsufficient, free from all material desires, and always full of spiritual potency? We certainly
cannot understand Your actual position.*
Text 101
na hi virodha ubhayam- bhagavaty aparimita-guna-gana isvare 'navagahya-ma hatmye
'rvacina-vikalpa-vitarka-vicara-pramanabhasa-kutarka-sastra-kalilantahkaranasrayaduravagraha-vadinam- vivada-navasara uparata-samasta-mayamaye kevala evatmamayam antardhaya ko nt artho durghata iva bhavati svarupa-dvayabhavat.
na-not; hi-certainly; virodhah-contradiction; ubhayam' both; bhagavati-in the Supreme
personality of Godhead; aparimita-un-limited; guna-gane-whose transcendental attributes;
isvare-in the supreme controller; anavagahya' possessing; mahatmye-unfathoma-ble ability
and glories; arvacina-recent; vikalpa-full of equivocal calculations; vitarka-opposing
arguments; vicara-judgments; pra-mana-abhasa-imperfect evidence; kutarka-useless
arguments; sastra-by unauthorized scriptures; kalila-agitated; antahkarana' minds; asrayawhose shelter; duravagraha-with wicked obstinacies; vadinam-of theorists; vivada-of the
controversies; anavasare-not within the range; uparata' withdrawn; samasta-from whom
all; maya-maye-illusory energy; kevale-without a second; eva-indeed; atma-mayam-the
illusory energy, which can do and undo the incon-ceivable; antardhaya-placing between;
kah-what; nu-indeed; arthah' meaning; durghatah-impossible; iva-as it were; bhavati' is;
sva-rupa-natures; dvaya-of two; abhavat-due to the absence.
"O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord,
since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme
controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern
theologians argue about right and wrong without knowing what is actually right. Their
arguments are always false and their judgments inconclusive because they have no
authorized evidence with which to gain knowledge of You. Because their minds are agitated
by scriptures containing false conclusions, they are unable to understand the truth
concerning You. Furthermore, because of polluted eagerness to arrive at the right
conclusion, their theories are incapable of revealing You, who are transcendental to their
material conceptions. You are one without a second, and therefore in You contradictions like
doing and not doing, happiness and distress, are not contradictory. Your potency is so great
that it can do and undo anything as You like. th the help of that potency, what is impossible
for You? Since there is no duality in Your constitutional position, You can do everything by
the influence of Your energy."*
Text 102
vina sarira-ceshtatvam
vina bhumy-adi-samsrayam
vina sahayams te karmavikriyasya su-durgamam
vina-without; sarira-of a material body; cestatvam-the ordinary activities; vina-without;
bhumi-on the earth; adi-or any other place; samsrayam-shelter; vina-without; sahayanassistants; te-Your; karma' activites; avikriyasya-who does not change; su-durgamam-very
difficult to understan.
O unchanging Personality of Godhead, Your activities, which You do without a material
body, without resting on the earth or any other material planet, and without any outside
help, are difficult to understand.
Note: This is a paraphrase of the verse quoted in Text 99.
Text 103
ukto guna-visargena
devasura-ranadikah
tasmin patita asaktah
paratantrayam tu tad bhavet
yadashriteshu deveshu
para-vasyam kripa-kritam
uktah-described; guna-of qualities; visargena-by the manifestation; deva-of the demigods;
asura-with the demons; rana-in the battle; adikah- beginning; tasmin-in that battle;
patitah-fallen; asaktah-attached; paratantryam-dependence; tu-also; tat-therefore; bhavetmay be; yat' because; ashritesu-taken shelter of; devesu-to the demigods; para-vasyam'
dependance; krpa-of mercy; krtam-manifestation.
In the verse quoted in Text 100 the words "guna-visarga-patitah paratantryena" are
explained in these words:
The Lord's nature is revealed in the description of the battle between the demigods and
demons. In that battle (Lord Vishnu, fell and became dependant on the demigods, who are
really dependent on Him. His dependence was done out of kindness to them.
Texts 104 and 105
tena sva-kritam atmiyakritam subha-subhetarat
sukha-duhkhadi-rupam kim
phalam svi-kurute bhavan
atmaramataya kim va
tatrodastataram iti
na vidmah kintu naivedam
viruddham ubhayam tvayi
tena-by this; sva-krtam-accepted; atmiya-krtam-accepted; subha-auspicious; subha-itaratand inauspicious; sukha-happiness; duhkha-and distress; adi-beginning with; rupamconsisting of; kim-what?; phalam-result; svi-kurute-accepts; bhavan-Your Lordship;
atmaramataya-as self-satisfied; kim va-or; tatra-there; udastataram-1/2 indifferent; itithus; na-do not; vidmah-we understand; kintu-however; na-not; eva-certainly; idam-this;
viruddham-contradictory; ubhayam-both; tvayi-in You.
In the verse quoted in Text 100 the word "sva-krita" means "accepted", "kusalakusalam"
means "auspiciousness and inauspiciousness" and "happiness and distress", "atmaramah"
means "neutral", and "na vidamah" means "we do not understand how these contradictions
can exist in You".
Texts 106 and 107
tatra hetur bhagavatity
adi proktam pada-dvayam
tathaivesvara ity adi
padanam pancakam matam
bhagavattvena sarvajnam
sad-gunatvam tathanyatah
brahmatvam kevalatvena
labhyate tatra ca sphutam
tatra-in that passage; hetuh-the cause; bhagavati iti adi-in the passage beginning with the
word "bhagavati"; proktam-described; pada' dvayam-two words; tatha-in the same way;
eva-certainly; isvare iti adi' beginning with the word "isvarah"; padanam-of words;
pancakam-group of five; matam-is considered; bhagavattvena-as the possessor of all
opulences; sarvajnam-omniscience; sat-gunatvam-the possession of all good-qualities;
tatha-in the same way; anyatah-otherwise; brahmatvam-status of the Supreme Brahman;
kavalatvena-by the use of the word "kevale"; labhyate' is obtained; tatra-there; ca-also;
sphutam-clearly.
In Text 101 the word "bhagavati" begins a clause of two words and the word "isvare" begins
a clause of five words. The word "bhagavati" clearly means that the Lord is all-knowing and
has transcendental qualities. The word "kevale" clearly means that He is the Brahman.
Text 108
yadyapi brahmata-hetoh
sarvatra syat tatasthta
tathapy adi-guna-dvayya
bhaved bhaktanukulata
yadyapi-although; brahmata-hetoh-because He is the Supreme Spirit; sarvatra-in all
respects; syat-there is; tatasthata-neutrality; tathapi-nevertheless; adi-in the passage
beginning with the word "bhagavati"; guna-dvayya-because of the duality; bhavet-there is;
bhakta-to the devotees; anukulata-partiality.
Although as the Brahman He is impartial to everyone, as His first two features He is inclined
to His devotees.
Note: The first two features here, meaning the clause beginning with the word "bhagavati",
refers to Bhagavan.
Text 109
nanv ekasya svarupasya
dvairupyam katham ekada
tatraharvacineti
tadrisanam hi vadinam
vivadasyanavasare
tasya tavad agocare
nanu-is it not so?; ekasya-of one; svarupasya-form; dvairupyam-with two forms; kathamhow is it possible?; ekada-simultaneously; tatra-in this connection; aha-he says; arvacina
iti-in the passage beginning with the word "arvacina"; tadrsanam-like this; hi-certainly;
vadinam-of the speakers; vivadasya-of philosophical debate; anavasare-at the time; tasya'
of Him; tavat-to that extent; agocare-not understandable.
Someone may object: How can the one Supreme Personality of Godhead manifest two
forms simultaneously?
Here it is said (in the verse quoted in Text 101): "O Supreme Lord, Your unlimited glories
are inconcievable to the conditioned souls. Many modern theologians argue about right and
wrong without knowing what is actually right. Their arguments are always false and their
udgements inconclusive because they have no authorized evidence with which to gain
knowkedge of You. Because their minds are agitated by scriptures containing false
conclusions, they are unable to understand the truth concerning You. Furthermore, because
of polluted eagerness to arrive at the right conclusion, their theories are incapable of
revealing You, who are transcendental to their material conception."*
Text 110
ato 'cintyatma-saktim tam
madhye krityatra durghatah
ko nv arthah syad viruddho 'pi
tathaivasya hy acintyata
sa ca nana-viruddhanam
karyanam asrayan mata
atah-therefore; acintya-inconcivable; atma-own; saktim-potency; tam' that; madhye-in the
middle; krtya-may be done; atra-here; dutghatah- diffecult to accept; kah-what?; nuindeed; arthah-meaning; syat-may be; viruddhah-contradictory; api-although; tatha-in the
same way; eva' certainly; asya-of that; hi-certianly; acintyata-inconcivableness; sah- that;
ca-also; nana-of various; viruddhanam-contradictions; karyanam' activities; asrayatbecause of being the shelter; mata-is considered.
The Lord's inconceivable potency is described in Text 101: "With the help of that potency
what is impossible for You?" Because many different mutually contradictory powers are
present in it, the Lord's potency is considered inconceivable.
Text 111
nsrutes tu sabda-mulatvat"
iti ca brahma-sutra-krit
nacintyah khalu ye bhava
na tams tarkena yojayet"
iti skanda-vacas tac ca
many-adishv api drisyate
sruteh-of the Sruti-sastra; tu-but; sabda-of the Vedi revelation; mulatvat-because of being
the origin; iti-thus; ca-and; brahma-sutra-of the Vedanta-sutra; krt-the author; acintyahinconcievable;a khalu-certainly; ye-which; bhavah-meanings; na-not; tan-them; tarkenawith material logic; yojayet-one may properly understand; iti-thus; skanda-of the Skanda
Purana; vacah-statement; tat-that; ca-also; mani-adisu-of jewels and other obhects; apialso; drsyate-is seen.
In Vedanta-sutra it is said:
"Because He is the root from which the Vedi scriptures have come, the Supreme Truth may
be understood by the revelation of scripture."
In Skanda Purana it is said:
"Inconceivable things cannot be understood by material logic."
Inconceivable powers are sometimes present even in jewels and other ordinary material
things.
Text 112
tadrisim ca vina saktim
na sidhyat paramesata
yatas canavagahyatvenasya mahatmyam ucyate
tadrsim-like this; ca-and; vina-without; saktim-potency; na-not; sidhyet-is perfect;
parama-isata-the Lord's supremecy; yatah-because; ca-also; anavagahyatvena-with the
quality of being unfathomable; asya-of Him; mahatmyam-glory; ucyate-is described.
Without potency like this the Lord's supremacy is not complete. Without His being
unfathomable His glory cannot be described.
Text 113
ajnanam indrajalam va
vikshyate yatra kutracit
ato na paramaisvaryam
tena tasya prasidhyati
ajnanam-ignorance; indrajalam-magical mirages; va-or; viksyate-are seen; yatra kutracitsometimes; atah-therefore; na-does not; parama-aisvaryam-the supremecy; tenatherefore; tasya-of the Personality of Godhead; prasidhyati-is manifest.
To they who see illusions or mirages, the Lord's supremecy is not manifest.
Text 114
tac ca tasya na hity aha
sphutam coparatety adah
tatha bhagavatity adi
padanam shattayasya ca
bhavet prayoga-tatparyam
atra nishphalam eva hi
tat-therefore; ca-also; tasya-of Him; na-not; hi-certainly; iti' thus; aha-he says; sphutamclearly; ca-and; uparata iti-the passage beginning with the word "uparate"; iti-thus; adahthen; tatha-in that way; bhagavati iti adi padanam sattayasya-of the passage beginning
with the word "bhagavati"; ca-and; bhavet-may be; prayoga-tatparyam-appropriate
meaning; atra-in this connection; nisphalam-useless; eva-certianly; hi' indeed.
In Text 101, first comes the phrase beginning with "na hi", then the phrase beginning with
"uparata", and then the siø words beginning with "bhagavati". Here the original sequence of
words is not useful.
Note: Text 101 is to be interpreted with the words in this sequence and not their original
sequence.
Text 115
tsman na sastra-yuktibhyam
ubhayam tad virudhyate
tathapy uccavaca-dhiyam
anevam-tattva-vedinam
matanusarato bhasi
rajjuvat tvam tatha tatha
tasmat-therefore; na-not; sastra-by Vedi literatures; yuktibhyam-of logic; ubhayam-both;
tat-that; virudhyate-is contradicted; tathapi' nevertheless; ucca-avaca-dhiyam-of thise who
consider higher and lower; anevam-tattva-vedinam-who do not understan the truth; matathe conception; anusaratah-according to; bhasi-You are manifest; rajjuvat-as the rope'
tvam-You; tatha tatha-in that way.
That the Lord has mutually contradictory qualities (ubhayam), as described in Text 101, is
not refuted by either scripture or logic. However, by they who do not know the truth and
who think in terms of the higher and lower things of the material world, You (are not
understood). You are like a rope (that is mistaken for a snake).
Text 116
nanu bhoh kevalam jnanam
brahma syad bhagavan punah
nana dharmeti tatrapi
svarupa-dvayam ikshyate
iti praha svarupeti
tat-svarupasya naiva hi
kadapi dvaitam ekasya
dharma-dvayam idam dhruvam
nanu-is it not so?; bhoh-Oh; kevalam-transcendental; jnanam-knowledge; brahma-the
Supreme Brahman; syat-is; bhagavan-the Personality of Godhead; punah-again; nanavarious; dharma-qua;ities; iti-thus; tatrapi-nevertheless; svarupa-dvayam-two forms;
iksyate-are seen; iti-thus; praha-he says; svarupa-a form; iti-thus; tat-svarupasya-of His
form; na-not; eva-certianly; hi-indeed; kadapi-sometimes; dvaitam-as two; ekasya-of one;
dharma-qualities; dvayam-pair; idam-this; dhruvam -certainly.
Someone may object: He is the Brahman of non-dual knowledge, and again He is
Bhagavan, the Supreme Person who has many different qualities. He is seen to have two
forms.
The reply: Text 101 says "svarupa-dvayabhavat", which means that sometimes
contradictory qualities are not separated in two different forms. Two contradictory qualities
may both be present in a single (form of the Lord).
Note: Here someone claims that contradictory qualities are not present together in one of
the Lord's forms. He claims that one quality is present in one form and its opposite is
present in another form of the Lord. This idea is refuted in Text 101.
Text 117
tato virodhas tac-chaktivilasanam yad ikshyate
tad evacintyam aisvaryam
bhushanam na tu dusanam
tatah-therefore; virodhah-contradiction; tat-His; sakti-of the potency; vilasanammanifestation; yat-which; iksyate-is seen; tat-that; eva-certainly; acintyam-inconcievable;
aisvaryam-opulence; bhusanam-and ornament; na-not; tu-but; dusanam-a fault.
Contradictions seen in the pastimes of the Lord's potencies are His inconceivable opulence.
They decorate Him. They are not defects.
Text 118
iyam eva virodhoktis
tritiye 'pi ca drisyate
karmany anihasya bhavo 'bhavasya te
durgasrayo 'thari-bhayat palayanam
kalatmano yat pramada-yutasramah
svatman-rateh khidyati dhir vidam iha
iyam-this; eva-certainly; virodha-of the contradictory qualities of the Lord;uktih-description;
trtiye-in the Third Canto of Shrimad-Bhagavatam; api-even ca-also; drsyate-is seen;
karmani-activities; anihasya-of one who has no desire; bhavah-birth; abhavasya-of one
who is never born; te-your; durga-asrayah-taking shelter of the fort; atha-thereafter; aribhayat-out of fear of the enemies; palayanam-flee; kala-atmanah-of He who is the
controller of eternal time; yat' that; pramada-ayuta-in the association of women; asramah'
household life; sva-atman-in Your own Self; rateh-one who enjoys; khidyati-is disturbed;
dhih-intelli-gence; vidam' of the learned; iha-in this world; iti-thus.
A description of these mutually contradictory qualities is seen in Shrimad-Bhagavatam
(3.4.16):
"My Lord, even the learned sages become disturbed in their intelligence when they see that
Your Greatness engages in fruitive work although You are free from all desires, that You
take birth although You are unborn, that You flee out of fear of the enemy and take shelter
in a fort although You are the controller of invincible time, and that You enjoy householder
life surrounded by many women although You enjoy in Your Self."*
Text 119
tat tan na vastvam cet syad
vidyam buddhi-bhramas tada
na syad evety acintyaiva
saktir lilasu karanam
yatha yatha ca tasyeccha
sa vyanakti tatha tatha
tat tat-various pastimes; na-not; vastavam-true; cet-if; syat-are; vidyam-knowledge;
bhudhi-of intelligence; bhramah-bewilderment; tada' then; na-not; syat-is; eva-certainly;l
saktih-potency; lilasu-among pastimes; karanam-the cause; yatha yatha-just as; ca-aslo;
tasya-of the Lord; iccha-the desire; sa-the inconcievable potency; vyanakti-manifests; tatha
tatha-in that way.
If these things were not true, then (the sages') intelligence would be bewildered. That is not
so. The (Lord's, inconceivable potency is the cause of these pastimes. Whatever He wishes
it manifests.
Text 120
evam prasangikam procya
prakritartho nirupyate
nanu yah prakriti-svami
yo 'ntaryami ca purushah
tabhyam adhikata nasya
kamsarer upapadyate
evam-prasangikam-in this way; procya-having described; prakrta-arthah- nature;
nirupyate-is described; nanu-is it not so?; yah-who; prakrti-of the material nature; svamithe controller; yah-who; antaryami-the all-pervading Supersoul; ca-also; purusah-purusaavatara; tabhyam-than them; adhikata-superiority; na-not; asya-of Krishna; kamsa-arehthe enemy of Kamsa; upapadyate-is obtained.
Now that this has been said, (Lord Krishna's, real nature will be described.
Here someone may object: Is it not so that Lord Krishna is not superior to either the
purusha-avatara or to the Supersoul, who is the master of the universe?
Note: Here an imaginary objector argues that Lord Krishna is not the original form of the
Lord, but only an expansion of Lord Kshirodakasayi Vishnu. His argument begins in Text 120
and continues until Text 140. Shrila Rupa Gosvami refutation of this idea begins in Text
141.
Text 121
tatha hi shri-prathame
jagrihe paurusham rupam
bhagavan mahad-adibhih
sambhutam shodasa-kalam
adau loka-sishrikshaya
tatha hi-moreover; shri-prathame-in the First Canto of Shrimad-Bhagavatam; jagriheaccepted; paurusham-plenary portion as the purusha incarnation; rupam-form; bhagavanthe Personality of Godhead; mahat-adibhih-with the ingredients of the material world;
sambhutam-thus there was the creation of; shodasa-kalam-sixteen primary principles;
adau-in the beginning; loka-the universes; sishrikshaya-on the intention of creating.
Furthermore, (it is said, in Shrimad-Bhagavatam (1.3.1-5):
"In the beginning of the creation, the Lord first expanded Himself in the universal form of
the purusha incarnation and manifested all the ingredients for 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.*
Text 122
yasyambhasi sayanasya
yoga-nidram vitanvatah
nabhi-hradambujad asid
brahma visva-shrijam patih
yasya-whose; ambhasi-in the water; sayanasya-lying down; yoga-nidram-sleeping in
meditation; vitanvatah-ministering; na-bhi-navel; hrada-out of the lake; ambujat-from the
lotus; asit-was manifested; brahma-the grandfather of the living beings; visva-the universe;
shrijam-the engineers; patih-master.
"A part of the purusha lies down within the water of the universe, from the navel lake of His
body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of
all engineers in the universe, becomes manifest.*
Text 123
yasyavayava-samsthanaih
kalpito loka-vistarah
tad vai bhagavato rupam
visuddham sattvam urjitam
yasya-whose; avayava-bodily expansion; samsthanaih' situated in; kalpitah-is imagined;
loka-planets of inhabitants; vistarah-various; tat vai-but that is; bhagavatah-of the
Personality of God-head; rupam-form; visuddham-purely; sattvam-existence; u r-jitam'
excellence.
"It is believed that all the universal planetary systems are situated on the extensive body of
the purusha, but He has nothing to do with the created material ingredients. His body is
eternally in spiritual existence par excellence.*
Text 124
pasyanty ado rupam adabhra-cakshusha
sahasra-padoru-bhujananadbhuta m
sahasra-murdha-sravanakshi-nasikam
sahasra-mauly-ambara-kundalollasat
pasyanti-see; adah-the form of the purusha; rupam-form; adabhra-perfect; cakshusa-by
the eyes; sahasra-pada' thousands of legs; uru-thighs; bhuja-anana-hands and faces; adbh
utam-won-derful; sahasra-thousands of; murdha-heads; sravana-ears; akshi-eyes;
nasikam' noses; sahasra-thousands; ma uli-garlands; am-bara' dresses; kundala-earrings;
ullasat-all glowing.
"The devotees, with their perfect eyes, see the transcendental form of the purusha who has
thousands of legs, thighs, arms and faces-all extraordinary. In that body there are
thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets
and glowing earrings and are adorned with garlands.*
Text 125
etan nanavataranam
nidhanam bijam avyayam
yasyamsamsena shrijyante
deva-tiryan-naradayah
etat-this (form); nana-multifarious; avataranam-of the incarna-tions; nidhanam-source;
bijam-seed; avyayam' indestructible; yasya-whose; amsa-plenary portion; amsena' part of
the plenary portion; shrijyante-create; deva-demigods; tiryak-animals; nara-adayah-human
beings and others.
"This form (the second manifestation of the purusha) is the source and indestructible seed
of multifarious incarnations within the universe. From the particles and portions of this form,
different living entities, like demigods, men and others, are created."*
Text 126
atra karikah
adau sarvavataragre
bhagavan purushottamah
mahat-tattvadibhih kritva
bhuvananam sishrikshaya
paurusham- purushakaram
athava purushabhidham
rupam ananda-cin-murtim
jagrihe praduracarat
atra-of these verses; karikah-the explanation; adau-in the beginning; sarva-of all; avataraof the incarnations of Godhead; agre-at the beginning; bhagavan-the Supremely opulent;
purusa-uttamah-Supreme Person; mahat-tattva-adibhih-with the mahat-tattva and other
ingredients of the material world; krtva-having created; bhuvananam-of the material
planets; sisrksaya-for the purpose of creating; paurusam-the word "paurusa"; purusaakaram-means "the form of the purusa-avatra"; athava-or; purusa-abhidham-named
"purusa"; rupam-form; ananda-of bliss; cit-and knowledge; murtim; form; jagrhe-the word
"jagrhe"; praduracarat-means "accepted".
Explanation
(In Shrimad-Bhagavatam 1.3.1, quoted in Text 121, the word "adau" means "before all the
other avataras", "bhagavan" means "the Supreme Personality of Godhead", "mahadadibhih" means "beginning with the mahat-tattva", "loka-sishrikshaya" means "with a desire
to create the material planets", "paurusham" means either "the form of the purushaavatara" or "bearing the name purusha", "rupam" means "a form of bliss and knowledge",
and "jagrihe" means "manifested".
Text 127
arthah sambhuta-sabdasya
samyak satyam itiritah
sambhutam yuktam iti va
bhuvananam sishrikshaya
shodasaiva kala yasmims
tat shodasa-kalam matam
arthah-the meaning; sambhuta-sabdasya-of the word "sambhuta"; samyak' properly;
satyam-truthfully; iti-thus; iritah-said; sambhutam' manifested; muktam-endowed; iti-thus;
va-or; bhuvananam-of the material poanets; sisrksaya-with a desire to create; sodasasixteen; eva' certainly; kala-parts; yasmin-in whom; tat-therefore; saodasa-kalam-with the
sixteen principles of material action; matam-considered.
"Sambhutam" means "properly or truthfully manifested with the desire to create the
material planets". "Sodasa-kalam" means "in whom are the sixteen principles of material
action."
Text 128
tah shodasa-kalah prokta
vaishnavaih sastra-darsanat
saktitvena ca ta bhaktivivekadishu sammatah
tah-they; sodasa-kalah-sixteen potencies; proktah-deshribed; vaishnavaih-by the devotees;
sastra-of the Vedi literatures; darsanat-according to the philosophy; saktitvena-as
potendies; ca-also; tah-they; bhakti-viveka-adisu-in the Bhakti-viveka and other vaishnava
literaturs; sammatah-considered.
Following the revelation of scripture, the Vaishnavas define these sixteen principles of action
as the Lord's potencies, which are described in Bhakti-viveka and other scriptures.
Text 129
nshrih bhuh kirtir ila lila
kantir vidyati saptakam
vimaladya navetyeta
mukhyah sodasa saktayah" iti
shrih-opulence; bhuh-earth; kirtih-fame; ila-speach; lila-pastime; kantih-beauty; vidyaknowledge;l iti-thus; saptakam-seven; vimala-purity; adyah-beginning with; nava-nine; itithus; etah-they; mukhyah- primary; sodasa-sixteen; saktayah-potencies.
"Shri, Bhu, Kirti, Ila, Lila, Kanti, Vidya, Vimala, Utkarshini, Jnana, Kriya, Yoga, Prahvi,
Satya, Isana, and Anugraha are (the Lord's, sixteen principal potencies."
Text 130
tad idam paurusham rupam
tri-vidham purvam iritam
tatra procya mahat-srashtrirupam anda-stham ucyte
tat-therefore; idam-this; paurusam-of the purusa-avatara; rupam-form; tri-vidhammanifest in three ways; purvam-previously; iritam-described; tatra-in that connection;
procya-having said; mahat-of the mahat-tattva; srastr-of the cretor; rupam-in the form;
anda-stham-situated within the material universe; ucyate-is said.
First the three forms of the purusha-avatara were described, and then the form of the Lord
that enters the material universe and becomes the creator was described.
Text 131
yasyajanda-pravesena
sayanasya tad-ambhasi
nabhi-hradambujad asid
iti su-vyaktam eva hi
yasya-of whom; aja-anda-of the material universe; pravesena-by entering; sayanasyaresting; tat-ambhasi-on the water of the universe; nabhi-navel; hrada-lake; ambhujat-from
the lotus flower; asit-was; iti' thus; su-vyaktam-clearly manifested; eva-certainly; hiindeed.
(In Shrimad-Bhagavatam 1.3.2, quoted in Text 122 it is said that from the navel-lake lotus
(of the Lord) who enters the universe and lies down on its waters, (Brahma' is manifest).
This is very clear.
Text 132
yasya nabhi-hradabjasyavayavah karnikadayah
samsthanany atra vinyasaviseshas tais tu kalpitah
lokanam sarva-jagatam
vistaro vitatih kila
yasya-of whom; nabhi-navel; hrada-lake; abjasya-lotus flower; avayavah-parts; karnikayaadayah-beginning with the central whorl; samsthanani-places; atra-there; vinyasa-visesahin particular places; taih-by them; tu-also; kalpitah-considered; lokanam-of planets; sarva'
of all; jagatam-universes; vistarah vitatih-extension; kila-certainly.
(In Shrimad-Bhagavatam 1.3.3, quoted in Text 123 it is said that all the planets are
situated in the whorl and other parts of the lotus flower sprouted from the Lord's navel-lake.
Text 133
sa sete yena rupena
tac chuddham sattvam urjitam
sah-He; sete-lies down; yena-by which; rupena-form; tat-that; suddham-pure; sattvamexistance; urjitam-glorious and powerful.
His form in spiritual existence par excellence (sattvam urjitam), the Lord lies down.
Text 134
pasyantity adi padyena
tad evedam visishyate
etad rupam tu nanavataranam udayaspadam
pasyanti it adi padyena-in the verse quoted in Text 124; tat-therefore; eva-certainly; idamthis; visisyate-is specifically described; etat-that; rupam-form; tu-also; nana-of various;
avataranam' incarnations of Godhead; udaya-of manifestation; aspadam-place.
In Shrimad-Bhagavatam 1.3.4-5, quoted in Texts 124 and 125, it is said that this form of
the Lord is origin of His multifarious incarnations.
Text 135
yathaikadase
nbhutair yada pa.ncabhir atma-shrishtaih
puram virajam viracayya tasmin
svamsena vishtah purushabhidhanam
avapa narayana adi-devah"
yatha-just as; ekadase-in the Eleventh Canto of Shrimad-Bhagavatam; bhutaih-by the
material elements; yada-when; pancabhih-five (earth, water, fire, air and ether); atmasrstaih-created by Himself; puram-the body; virajam-of the universe in its subtle form;
viracayya-having constructed; tasmin-within that; sva-amsena-in the manifestation of His
own plenary expansion; vistah-entering; purusa-abhidhanam-the name Purusa-avpaassumed; narayanah-Lord Narayana; adi-devah-the original Personality of Godhead.
As in Shrimad-Bhagavatam (11.4.3):
"When the primeval Lord Narayana created His universal body out of the five elements
produced from Himself and then entered within that universal body by His own plenary
portion, He thus became known as the Purusha."***
Text 136
atra sardha-karika
narayano 'tra paramavyomesanah sa atmana
pum-svarupena shrishtais tair
bhutaih shrishtva virat tanum
vishtah svamsena tenaiva
sampraptah purushabhidham
atra-in this connection; sardha-in one and a half verses; karika-explanation; narayanahLord Narayana; atra-here; parama-vyoma-of the spiritual sky; isanah-master; sah-He; sahHe; atmana-by Himself; pum-of the purusa-avatara; svarupena-in the form; srstaihcreated; taih-with them; bhutaih-the material elements; srstva-having created; virat
tanum-the Universal Form; vistah-entered; sva-amsena-in the manifestation of His own
plenary expansion; tena-in that; eva-certainly; sampraptah-attained; purusa-purusa;
abhidham-the name.
The word "narayana" here means "the master of the spiritual sky". As the purusha-avatara
(atma), He created His universal form from the material elements, and then by His amsaavatara entered the universe. This form is called the purusha-avatara.
Text 137
prastute tu kim ayatam
ity asankya nigadyate
so 'sya garbhodasayy asya
vilaso yas catur-bhujah
sete pravisya lokabjam
vishnv-akhyah kshira-varidhau
prastute-glorified; tu-but; kim-what?; ayatam-attained; iti-thus; asankya-doubting;
nigadyate-is said; sah-He; asya-of HIm; garbhodasayi' Garbhodakasayi Vishnu; asya-of
Him; vilasah-vilasa-avatara; yah-who; catuh-bhujah-with four arms; sete; lies down;
pravisya-having entered; loka-abjam-the lotus flower which contains the various material
planetary systems; visnu-Vishnu; akhyah-named; ksira-varidhau-in the ocean of milk.
Fearing the question "What is the point of all this?" (he, says: Four-armed Lord
Garbhodakasayi Vishnu, who is His vilasa expansion, enters the lotus flower of the material
planets and, in a form that bears the name Vishnu, reclines on the ocean of milk.
Text 138
ayam ca sthavarastnam
suradinam saririnam
hridy antaryamitam prapto
nana-rupa iva sthitah
ayam-He; ca-also; sthavara-astanam-of the non-moving living entities; sura-adinam-of the
demigods and other moving living entities; saririnam-possessing material bodies; hrdi-in the
heart; antaryamitam-to position of Supersoul; praptah-attained; nana-rupah-manifesting
various forms; iva-as it were; sthitah-situated.
Becoming the Supersoul staying in the hearts of living entities in material bodies from the
demigods down to immovable creatures, He seems to have many different forms.
Text 139
ntritiyam sarva-bhuta-stham"
iti vishnor yad ucyate
rupam satvata-tantre tad
vilaso 'syaiva sammatah
tritiyam-the Third purusa-avatara; sarva-of all living entities; rupa-in the bodies; sthamsituated; iti-thus; visnoh-of Ksirodakasayi Vishnu; yat-which; ucyate-is described; rupamform; satvata-tantre-in the Satvata Tantra; tat-that; vilasah-vilasa-avatara; asya-of
Garbhodakasayi Vishnu; eva-certianly; sammatah-is considered.
Considered a vilasa expansion, He is described as a form of Lord Vishnu in the Satvatatantra: "The third (purusha-avatara, stays in all living beings".
Text 140
atah kshirambhudhes tire
kritopasthanakah suraih
esa evavatirno 'bhut
krishnakhya iti yujyate
atah-therefore; ksira-ambudheh-of the ocean of milk; tire-on the shore; krtaupasthanakah-worshipped; suraih-by the demigods; esah-He; eva-certainly; avatirnahdescended; abhut-become; krishna-akhyah-with the name "Krishna"; iti-thus; yujyate-is
logically demonstrated.
Then, worshiped by the demigods on the shore of the milk ocean, He descended and bore
the name Krishna.
Text 141
athatra purva-pakshe vah
siddhantah pratipadyate
yatha shri-dasame teshu
sureshv evasarira-gih
atha-now; atra-here; purva-the previous; pakse-in the argument; vah-our; siddhantahconclusion; pratipadyate-is given; yatha-just as; shri-dasame-in the Tenth Canto; tesu-to
them; suresu-the demigods; eva' certainly; asarira-disembodied; gaih-voice.
Our answer to this argument is the words a disembodied voice spoke to the demigods in
Shrimad-Bhagavatam (10.1.23):
Text 142
vasudeva-grihe saksad
bhagavan purushah parah
janishyate tat-priyartham
sambhavantu sura-striyah
vasudeva-grihe-in the house of Vasudeva (who would be the father of Krishna when the
Lord appeared); sakshat-personally; bhagavan-the Supreme Personality of Godhead, who
has full potency; purushah-the original person; parah-who is transcendental; janishyate-will
appear; tat-priya-artham' and for His satisfaction; sambhavantu-should take birth; surastriyah-all the wives of the demigods.
"The Supreme Personality of Godhead, Shri Krishna, who has full potency, will personally
appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear
in order to satisfy Him."*
Text 143
atra karikah
purushasya paratvena
sakshac ca bhagavan iti
etasyaiva mahat-srashta
so 'msa ity abhivisrutah
atra-in this connection; karikah-the following explanation may be given; purusasya-to the
purusa-avatara; paratvena-as superior; saksat' personally; bhagavan-the Supreme
Personality of Godhead; iti-thus; etaasya-of Him; mahat-of the mahat-tattva; srasta-the
creator; sah-He; amsah-part and parcel; iti-thus; abhivisrutah-celebrated.
Explanation
The words "bhagavan purushah parah" in this verse prove that the purusha-avatara that
creates the mahat-tattva is an amsa-avatara of Lord Krishna.
Text 144
atra shri-svami-padanam
api sammatir ikshyate
yad amsa-bhagenety asya
vyakhyam kurvadbhir eva taih
amsena bhago mayaya
yenety amso 'sya purusah
bhago bhajanam ity evam
purnatasya sphuti-krita
atra-in this connection; shri-svami-of Shridhara Svami; padanam-of the statements; apialso; sammatih-agreement; iksyate-is observed; yat-which; amsa-bhagena iti-the words
"amsa-bhagena"; asya-of that; vyakhyam-commentary; kurvadbhih-writing; eva-certianly;
taih-by him; amsena-by His part and parcel; bhagah-the part; mayaya-by His potency;
yena-by that; iti-thus; amsah-part and parcel; asya-of Krishna; purusah-the purusaavatara; bhagah-the word "bhaga"; bhajanam-means "part"; iti-thus; evam-in this way;
purnata-the position as the Original Complete Personality of Godhead; asya-of Krishna;
sphuti-krta-is clearly established.
It is seen that that Shrila Shridhara Svami agrees with this view, for in commenting on
Shrimad-Bhagavatam 10.85.31 he says that the phrase "amsa-bhagena" means "by a part
of a part". In this way it is clear that Shri Krishna is the Original Personality of Godhead,
perfect and complete.
Texts 145 and 146
kim ca tatraiva devakya
krite stotre nirupitam
yatha
nyasyamsamsamsa-bhagena
visvotpatti-layodayah
bhavanti kila visvatmams
tam tvadyaham gatim gata" iti
kim ca-furthermore; tatra-there; eva-certianly; devakya-by Devaki; krte-spoken; stotre-in
the prayer; nirupitam-described; yatha-just as; yasya-of whom; amsa-of a part; amsa-of a
part; amsa-of a part; bhagena-by a part; visva-of the material universe; utpatti-creation;
laya-and destruction; adayah-beginning with; bhasvanti-are; kila-certianly; visva-of the
material universe; atman-O soul; tam-to Him; tva-You; adya-at this moment; aham-I;
gatim-to the destination; gata-have gone; iti-thus.
This is confirmed in Devaki's prayer (Shrimad-Bhagavatam 10.85.31):
"My dear Krishna, I know that Maha-Vishnu, who is lying in the causal ocean of the cosmi
manifestation, and who is the source of this whole creation, is simply an expansion of Your
plenary portion. Creation, maintenance, and annihilation of this cosmi manifestation are
being effected only by Your plenary portion. I am, therefore, taking shelter of You without
any reservation."*
Text 147
atra karikah
yasyamsah purushas tasya
syad amsah prakritis tu sa
tasya amsa gunas tesham
bhagenasyodbhavadayah
atra-in this cennection; karikah-the explanation may be given; yasya' of whom; amsahpart; purusah-the purusa-avatra; tasya-of whom; syat-is; amsah-the part; prakrtihmaterila nature; tu-also; sa-that; tasya-of materia; nature; amsah-the part; gunah-the
three modes of material nature; tesam-of them; bhagena-by a part; asya-of that; udbhavacreation of the cosmi manifestation; adayah-beginning with.
Explanation
The purusha-avatara is a part (amsa, of Lord Krishna. Material nature is a part of the
purusha-avatara. The modes are parts of material nature. Creation and other material
actions are parts of the modes.
Text 148
kim ca tatraiva
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhu jalayanat
tac capi satyam na tavaiva maya
kim ca-furthermore; tatra-in the Shrimad-Bhagavatam; eva-certainly; narayanah-the
Supreme Lord Narayana; tvam-You; na' not, hi-whether; sarva-of all; dehinam-embodied
living beings; atma-the Supersoul; asi-You are; adhisa-O supreme controller; akhila-of all;
loka-planets; sakshi-the witness; narayanah-Lord Shri Narayana; angam-the expanded
plenary portion; nara-from the Supreme Per-sonality; bhu' originating; jala-of the water;
ayanat-because of being the manifesting source; tat-that (expansion); ca-and; api-indeed;
satyam-true; na-not; tava-Your; eva-at all; maya-illusory energy; iti-thus.
Also, in the same scripture (Shrimad-Bhagavatam 10.14.14):
"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 Vishnu), and that Narayana is Your plenary portion.
All Your plenary portions are transcendental. Tbey are absolute and are not creations of
maya."ª
Text 149
atra karikah
jagat-trayeti padyena
shri-narayanatam vadan
krishnasyatha svayam krishtva
paramaisvaryam adbhutam
paryaptajanda-niyutam
svayam bhiti-bharakulah
narayanas tvam nety aha
sapartadha ivatma-bhuh
atra-in this cennection; karikah-the explanation may be given; jagat-tray iti padyena-in the
Shrimad-Bhagavatam 10.14. ; shri-narayanatam-the position of Lord Narayana; vadandescribing; krishnasya-of Krishna; atha-now; svayam-personally; drstva-having seen;
parama-supreme; aisvaryam-power and opulence; adbhutam-astonishing; paryaptacomplete; aja-anda-material universes; niyutam-millions; svayam-personally; bhiti-bharawith great fear; akulah-afflicted; narayanah-Lord Narayana; tvam-You; na-are not; iti-thus;
aha-he said; sa-aparadhah-an offender; iva-as; atma-bhuh-Brahma.
Explanation
In Shrimad-Bhagavatam 10.14.13 Brahma' addressed Krishna as Narayana. However, after
Brahma' saw Lord Krishna's astonishing opulence, and also after seeing that Krishna is the
source of millions of material universes, Brahma' became afraid, considering he had
comitted an offense, and he proclaimed "Are You not Narayana".
Texts 150 and 151
sa adhisety ajandaughasthitantaryami-purusah
isas tebhyo 'dhiko 'dhiso
hi yatah sarva-deninam
samashtinam sa-vaikunthajivanam tvam prakasakah
tesham akhila-lokanam
sakshi drashtapy asi svayam
ato yo nara-bhu-nirayanan narayanah smritah
sa te 'ngam amsah purnasya
cin-maya-sakti-vaibhavaih
catuspadikam aishvaryam
tava tasya tu padikam
sah-He; adhisa-O Lord; iti-thus; aja-anda-ogha-in the multitude of material universe;
sthita-situated; antaryami-purusah-the all-pervading Supersoul; isah-the masters; tebhyahto them; adhikah-superior; adhisah-known as "adhisa"; hi-certainly; yatah-from whom;
sarva-dehinam-of all conditioned souls confined to material bodies; samastinam-of the
aggregates; sa-with; vaikuntha-jivanam-the residents of th Vaikuntha spiritual world; tvamYou; prakasakah-the cretor; tesam-of them; akhila-lokanam-of all planets and all living
entities; saksi drasta-the witness; api-even; asi-You are; svayam-personally; atahtherefore; yah-who; nara-of Nara; bhu-born; nira-in the water; ayanat-due to the place of
refuge; narayanah-Lord Narayana; smrtah-are known as; sah-He; tu-Your; angam amsahplenary portion; purnasya-of the perfect and complete Lord; cit-spiritual; maya-and
material; sakti-vaibhavaih-with the potendies; catuspadikam-in four quarters; aisvaryamopulence; tava-of You; tasya-of Him; tu-but; padikam-one fourth.
By addressing Lord Krishna as "adhisa (Lord of Lords)" Brahma' affirmed that Lord Krishna
is superior to the innumerable expansions of Ksirodakasayi Vishnu who are also Lords of the
creation, and who are all-pervading within the material universe. By addressing Lord
Krishna as "sarva-dehinam atma (everyone's dearest life)", Brahma' affirmed that Lord
Krishna is the Supreme father of all conditioned souls confined to material bodies within the
material world, and that He is also the father of all the liberated residents of the Vaikuntha
spiritual world. By addressing Lord Krishna as "akhila-loka-sakshi (the witness who observes
the actions of all living entities)", Brahma' affirmed that Lord Krishna sees everything. By
speaking the words "nara-bhu-jalayanat (because of having His abode in the water born
from Garbhodakasayi Vishnu)" Brahma' explained the derivation of the word "narayana". By
speaking the words "narayano 'ngam (Lord Narayana is Your plenary portion)", Brahma'
affirmed that Lord Narayana is an expansion oford Krishna. At the end of this verse Brahma'
refers to "maya", the Lord's illusory energy. We may note here that the spiritual world
constitues three fourths of the Lord's opulence. Only one fourth of the Lord's potency is
taken up by the material energy.
Text 152
nvishtabhyaham idam kritsnam
ekamsena"ti te vacahtac camsatvam bhavet satyam
viradvan na tu mayikam
vistabhya-entire; aham-I; idam-this; kritsnam-all manifestations; eka-one; amsena-part;
sthithah-situated; jagat-in the universe; iti-thus; te-Your; vacah-statement; tat-therefore;
ca-also; amsatvam' position of a plenary expansion; bhavet-is; satyam-true; virat-vat-like
the Universal Form; na-not; tu-but; mayikam-constructed of material energy.
O Lord, in Bhagavad-gita (10.42, You said:
"With a single fragment of Myself I pervade and support this entire universe."
The forms of the purusha-avataras are spiritual. They are not manifestations of the material
energy, as Universal Form is.
Text 153
shri-brahma-samhitayam
nyasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
vishnur mahan sa iha yasya kala-visesho
govindam adi-purusham tam aham bhajami" iti
shri-brahma-samhitayam-in the Brahma-samhita; yasya-whose; eka-one; sinvasita-of
breath; kalam-time-atha-thus; avalambya-taking shelter of; jivanti-live; loma-vilajah-grown
from the hair holes; jagat-anda-nathah- the masters of the universes (the Brahmas);
visnuh mahan-the Supreme Lord Maha-visnu; sah-that; iha-here; yasya-whose; kalavisesah-particular plenary portion or expansion; govindam-Lord Govinda;; adi-purusam-the
original person; tam-Him; aham-I; bhajami-worship; iti-thus.
In Brahma-samhita (5.48):
"The Brahmas and other lords of the mundane worlds appear from the pores of the MahaVishnu and remain alive for the duration of His one exhalation. I adore the primeval Lord,
Govinda, for Maha-Vishnu is a portion of His plenary portion."*
Text 154
atah purusha evasya
krishnasyamso bhaved yadi
tad-vilasas tu nitaram
bhavet kshirabdhi-nayakah
atah-therefore; purusah-the purusa-avatara; eva-certainly; asya-of HIm; krishnasya-Lord
Krishna; amsah-plenary portion; bhavet-is; yadi-if; tat-of Him; vilasah-pastime incarnation;
tu-certainly; nitram-indeed; bhavet-is; ksira-abdhi-nayakah-Ksirodakasayi Vishnu.
If the purusha-avatara is an expansion of Lord Krishna, then Ksirodakasayi Vishnu must be
a pastime-incarnation of Lord Krishna.
Text 155
nanu dvitiya-skandhe tu
yo 'vatirno yadoh kule
kim vidhatra sa hi sitakrishna-kesatayoditah
nanu-is it not so?; dvitiya-skandhe-in the second Canto of Shrimad-Bhagavatam; tu-but;
yah-He who; avatirnah-incarnated; yadoh-of Maharaja Yadu; kule-in the family; kim-how is
it?; vidhatra-by the cause; sah-He; hi-certainly; sita-as a white; krishna-and black;
kesataya-hair of Lord Vishnu; uditah-is described.
Here someone may object: Is it not so that (Krishna and Balarama), who appeared in the
Yadu dynasty, are incarnations of a black and white hair of Lord Vishnu. This is clearly
described in Shrimad-Bhagavatam (2.7.26):
Text 156
nbhumeh suretara-varutha-vimarditayah
klesa-vyayaya kalaya sita-krishna-kesah
jatah karsyati jananupalakshya-margah
karmani catma-mahimopanibandhanani"
bhumeh-of the entire world; sura-itara-other than godly persons; varutha-soliders;
vimarditayah-distressed by the burden; klesa-miseries; vyayaya-for the matter of
diminishing; kalaya-along with His plenary expansion; sita-krishna-black and white; kesahhairs; jatah-having appeard; karisyati-would act; jana-people in general; anupalaksyararely to be seen; margah-path; karmani-activities; ca-aslo; atma-mahima-glories of the
Lord Himself; upanibandhanani-in relation to.
"When the world is overburdened by the fighting strength of kings who have no faith in God,
just to diminish the distress of the world, a black and white hair of the Lrod incarnate on the
earth. To expand His transcendental glories the Lord acts extraordinarily. No one can
properly estimate how great He is."
Text 157
maivam bhoh sruyatam asya
padyasyartho vidhiyate
kalaya silpa-naipunyavisesha-vidhina sitah
baddhah krishna ati-syamah
keso yeneti vigrahah
sa evety asya vaidagdhiviseshotkarsha iritah
ma-not; evam-in this way; sruyatam-should be heard; asya-of this; padyasya-verse;
arthah-the meaning; vidhiyate-is now given; kalaya-the word "kalaya"; silpa-naipunyavidhina-means "with great artistry"; sitah-the word "sita"; baddhah-means "bound";
krishnah-the word "krishna"; ati-syamah-means "very dark"; kesah-hair; yena-by which;
iti-thus; vigrahah-the form; sah-He; eva-certainly; iti-thus; asya-of Him; vaidagdhi-artistry;
visesa-specific; utkarsah-excellence; iritah-is described.
(To this objection I reply:) O, don't interpret this verse in that way. Please listen and I will
now give the proper interpretation of the verse. The word "kalaya" means "with great
artistry", "sita" means "bound", and "krishna" means "very dark". The compound word
"sita-Krishna-kesa" means "He whose beautiful black hair is neatly tied". The word "kalaya"
indicates that Lord Krishna was the most expert of all artists.
Note: The entire verse may then be interpreted in the following way:
"When the world is overburdened by the fighting strength of kings who have no faith in God,
the Lord, just to diminish the distress of the world, descends in His original form, with
beautiful black hair neatly tied on His head. The Lord is the most expert of all artists, and
just to expand His transcendental glories, He performs many graceful and extraordinary
pastimes. No one can properly estimate how great He is."
Text 158
kim va yah klayamsena
syat sita-syama-kesakah
sa evatravatirno 'bhut
shri-lila-purushottamah
kim va-or; yah-who; kalaya-the word "kalaya"; amsena-means "with His plenary portion;
syat-may be; sita-with beautiful; syama-black; kesakah-hair; sah-He; eva-certianly;
avatirnah-descended; abhut-was; shri-lila-purusa-uttamah-the Supreme Person who
performed pastimes appearing like a human being.
The word "kalaya" may also be interpreted to mean "with His plenary portion". If this
meaning is accepted the verse may be interpreted in the following way:
"Lord Krishna, the Supreme performer of pastimes, has beautiful black hair. He descended
to the material world, accompanied by His plenary portion (kalaya)."
Text 159
kim ca
markandeyena vajraya
vishnu-dharmottare sphutam
layabdhi-stho 'niruddho 'yam
pita ta iti kirtitam
kim ca-furthermore; markandeyena-by Markandeya Muni; vajraya-to Maharaja Vajra;
visnu-dharma-uttare-in the Vishnu-dharmottara Purana; sphutam-clearly; laya-of
devastation; abdhi-on the ocean; sthah- situated; aniruddhah-Lord Aniruddha; ayam-He;
pita-the father; te-of you; iti-thus; kirtitam-glorified.
In the Vishnu-dharmottara Purana Markandya Muni describes to Maharaja Vajra (the king's,
father, Aniruddha, who appears on the ocean of devastation:
Text 160
atra vajra-prasnah
nkas tv asau bala-rupena
kalpanteshu punah punah
drishto yo na tvaya jnatas
tatra kautuhalam mama"
atra-in this connection; vajra-of Maharaja Vajra; prasnah-the question; kah-who?; tuindeed; asau-is he; bala-rupena-in the form of a child; kalpa-of the kalpa; antesu-at the
conclusions; punah punah-again and again; drstah-is seen; yah-who; na-not; tvaya-by you;
jnatah-known; tatra-in this matter; kautuhalam-curiosity; mama-my.
Vajra's question:
"Who is the person in the form of a child that again and again you see at each millenium's
end? I do not know, and I am very eager to know."
Texts 161 and 162
shri-markandeyottaram
nbhuyo bhuyas tv asau drishto
maya devo jagat-patih
kalpa-kshayena vijnatah
sa maya-mohitena vai
kalpa-kshaye vyatite tu
tam devam prapitamahat
aniruddham vijanami
pitaram te jagat-patim" iti
shri-markandeya-of Markandeya Muni; uttaram-the reply; ca-aslo; bhuyah-agan; bhuyahand again; tu-indeed; asau-He; drstah-is seen; maya-by me; devah-the Supreme Lord;
jagat-1/2 of the universe; patih-the master; kalpa-of hte kalpa; ksayena-with the
termination; vijnatah-understood; sah-He; maya-by illusory potency; mohitena-bewildered;
vai-certainly; kalpa-ksaye-at the end of the kalpa; vyatite-elapsed; tu-indeed; tam-Him;
devam-the Supreme Lord; prapitamahat-from your grandfather, Lord Krishna; aniruddhamAniruddha; vijanami-I know; pitaram-father; te-your; jagat-of the universe; patim-the
master; iti-thus.
Shri Markandeya Muni's reply:
"Again and again I saw the Supreme Lord, the master of the universes. Still, as the kalpa
was being destroyed I was bewildered by maya, and I could not understand who He was.
When the kalpa's destruction had passed, I could understand that He was Your father,
Aniruddha, the master of the universes, and that He was an avatara manifested from your
grandfather, Lord Krishna."
Texts 163 and 164
atra karika
anyatha muni-varyo 'yam
avadishyad idam tada
tam shri-krishnam vijanami
prapitamaham eva te
atah kesavataratva-bhramo 'py arat parahatah
atra-in this connection; karika-the explanation; anyatha-otherwise; muni-of sages; varyahthe best; ayam-he; avadisyat-would have said; idam-this; tada-then; tam-HIm; shrikrishnam-Shri Krishna; vijanami-I know; prapitamaham-the grandfather; eva-certianly; teof You; atah-from this; kesa-of a hair; avatara-the incarnation; bhramah-the mistake; apieven; arat-far away; parahatah-is thrown.
Explanation
Had it been otherwise (in other words, had it been that Lord Krishna is an avatara of
Kshirodakasayi Vishnu), then the best of sages would have said "tam- shri-krishnamvijanami prapitamaham" (I know that Your grandfather is Lord Krishna). In this way the
mistaken idea (that Lord Krishna is, an avatara of (Lord Vishnu's, hair is refuted.
Note: What He did say was "prapitamahat" (Aniruddha is an avatara manifested from your
grandfather, Lord Krishna).
Text 165
nanv astu purushadibhyah
sraishthyam tasyagha-vidvishah
kintu shri-vasudevo 'tra
sarvaisvarya-nishevitah
tri-pt-pada-vibhutyos ca
nana-rupa iva sthitah
unmilad-bala-martandaparardha-madhura-dyutih
kvacin nava-ghana-syamah
kvacij jambunada-prabhah
maha-vaikuntha-nathasya
vilasatvena visrutah
paramatma bala-jnanavirya-tejobhir anvitah
nanu astu-is it not so?; purusa-adibhyah-of the purusa-avataras and other incanations;
sraisthyam-the superior position;l tasya-of Him; agha-vidvisah-Lord Krishna, the enemy of
Aghasura; kintu-howeve; shri-vasudevah-Lord Vasudeva; atra-in this connection; sarva-by
all; aisvarya-powers and opulences; nisevitah-adorned; tri-pat-in the spiritual world (threequarters of the entire creation); pada-vibhutyoh-and the material world (one quarter of the
entire creation); nana-in various; rupah-forms; iva-as it were; sthitah-situated; unmilatbala-martanda-of rising suns; parardha-millions; madhura-charming; dyutih-luster; kvacitsometimes; nava-of a fresh; ghana-rain-cloud; syamah-with the dark complexion; kvacitsometime; jambunada-of gold; prabhah-with the luster; maha-vaikuntha-of the spiritual
world of Vaikuntha; nathasya-of the master; vilasatvena-as a pastime incarnation; visrutahclebrated; parama-atma-the Supreme Personality of Godhead; bala-with strength; jnanaknowledge; virya-power; tejobhih-and splendor; vitah-endowed.
Here someone may object: Is it not so that although Lord Krishna may be superior to the
purusha-avataras, Lord Vasudeva, who is served by all opulences, who appears in many
forms in the spiritual world of three quarters of the Lord's opulence, whose charming
splendor is more glorious than billions of rising suns, who is sometimes dark as a new
raincloud and sometimes splendid as gold, who is famous as a vilasa-avatara of Lord Maha'-
Vaikuntha-natha, who is the Supersoul, and who is endowed with strength, knowledge,
heroism, and glory, is superior to Him?
Note: The imaginary objector's argument continues until Text 178. In Text 179 Shrila Rupa
Gosvami begins his reply.
Text 166
mahavasthakhyaya khyatam
yad vyuhanam catustayam
tasyadyo 'yam tathopasyas
citte tad-adhidaivatam
tatha visuddha-sattvasya
yas cadhishthanam ucyate
maha-avastha-akhyaya-by the name "maha-avastha"; khyatam-celebrated; yat-which;
vyuhanam-catustayam-the catur-vyuha; tasya-of that; adyah-the origin; ayam-He; tatha-in
that way; upasyah-worshippable; citte-within the consciousness; tat-of that; adhidaivatamthe predominating deity; tatha-in the same way; visuddha-sattvasya-of the state of pure
goodness; yah-who; adhisthanam-authority; ucyate-is said.
The catur-vyuha expansions (Vasudeva, Sankarshana, Pradyumna, and Aniruddha, are
collectively known by the name "maha-avastha" (the most important form of the Lord). The
first of Them (Lord Vasudeva, is supremely worshipable. He is said to be the controlling
Deity of consciousness and the origin of pure goodness.
Text 167
nijamso yasya hagavan
shri-sankarshana isyate
yas tu sankarshano vyuho
dvitiya iti sammatah
jivas ca syat sarva-jivapradurbhavaspadatvatah
nija-own; amsah-plenary portion; yasya-of whom; bhagavan-Lord; shri-SankarshanaSankarshana; isyate-is considered; yah-who; tu' certainly; Sankarshanah-Sankarshana;
vyuhah-in the catur-vyuha; dvitiyah-the second; iti-thus; smmatah-is considered; jivahknown as "jiva"; ca-also; syat-may be; sarva-of all; jiva-the living entities; pradurbhava-of
the manifestation; aspadatvatah-because of being the reservoir.
Shri Sankarshana is considered His amsa-avatara. Sanskarshana is the second member of
the catur-vyuha. He known by the name "jiva" because He is the birthplace of all the jivas
(living entities).
Text 168
purna-sarada-subhramsuparardha-madhura-dyutih
upasyo 'yam ahankare
sesa-nyasta-nijamsakah
smararater adharmasya
sarpantaka-sura-dvisam
antaryamitvam asthaya
jagat-samhara-karakah
purna-of a full; sarada-autumn moon; subhra-splendid; amsu-effulgence; paradha-millions;
madhura-with charming; dyutih-effulgence; upasyah-worshippable; ayam-He; sesa-Ananta
Sesa; nyasta-placed; nija-His own; amsakah-plenary portion; smara-arateh-of Lord Siva,
the enemy of cupid; adharmasya-of impiety; sarpa-of snakes; antaka-death; sura-dvisamand of the demons; antaryamitvam-the post of Supersoul; asthaya-having established;
jagat-of the universe; samhara-the dissolution; harakah-effecting.
His bodily luster is sweeter than many billions of full autumn moons. He is the worshipable
Deity of false-ego. Ananta Sesha is His amsa-avatara. As the Supersoul in the hearts of Lord
Siva, impiety, snakes, death, and the community of demons, He is the cause of the
universe's dissolution.
Text 169
vyuhas tritiyah pradyumno
vilaso yasya visrutah
tah pradyumno buddhi-tattve
buddhimadbhir upasyate
stuvatya ca shriya devya
nisevyata ilavrite
suddha-jambunada-prakhyah
kvacin nila-ghana-cchavih
nidanam visva-sargasya
kama-nyasta-nijamsakah
vidheh prajapatinam ca
raginam ca smarasya ca
antaryamitvam apannah
sargam samyak karoty asau
vyuhah-in the catur-vyuha; trityah-the third member; pradyumnah-Lord Pradyumna;
vilasah-pastime incarnation; yasya-of Lord Sankarshana; visrutah-celebrated; yah-who;
pradyumnah-Lord Pradyumna; buddhi-of intelligence; tattve-in the principle;
buddhimadbhih-by those who are intelligent; upasyate-is worshipped; stuvyatya-offered
prayers; shriya-by Laksmi; devya-the goddess; nisevyate-is serve; ilavrte-on the earth
planet; suddha-pure; jambunada-of gold; prakhyah-with the splendor; kvacit-sometimes;
nila-of a dark; ghana-monsoon cloud; chavih-with the splendor; nidanam-the cause; visvaof the universe; sargasya-of the creation; kama-cupid; nyasta-place; nija-own; amsakahpart and parcel; vidheh-of Brahma; prajapatinam-of the Prajapatis; ca-and; raginam-of the
conditioned souls who are attached to sense-gratification; ca-and; smarasya-of cupid; caand; antaryamitvam-the internal controller; apannah-attaining; sargam-the creation;
samyak-complete; karoti-creates; asau-He.
Lord Pradyumna is the third member of the catur-vyuha. He is a vilasa-avatara of Lord
Sankarshana. He is the Deity of intelligence, and He is worshipped by the intelligent. He
served by goddess Lakshmi, who recites prayers in Ilavrita-varsha. He is said sometimes to
be the color of pure gold and sometimes He is splendid as a dark cloud. He is the cause of
the universe's creation. Kamadeva is His amsa-avatara. As the Supersoul of Brahma, the
prajapatis, Kamadeva, and those attached to sense-gratification, He creates everything.
Text 170
vyuhas turyo 'niruddhakhyo
vilaso yasya sasyate
yo 'niruddho manas-tattve
manisibhir upasyate
nila-jimuta-sankaso
visva-rakshana-tat-parah
dharmasyayam- manunam- ca
devanam bhu-bhujam tatha
antaryamitvam asthaya
kurute jagatah sthitim
vyuhah-in the catur-vyuha; turyah-the fourth mamber; aniruddha-Aniruddha; akhyah-
named; vilasah-pastime incarnation; yasya-of Lord Pradyumna; sasyate-is glorified; yahwho; aniruddhah-Aniruddha; manah-of the mind; tattve-in the principle; manisibhih-by the
learned philosophers; upasyate-is worshipped; nila-dark; jimuta-cliud; sankasahappearance; visva-of the universe; raksana-to the protection; tat-parah-devoted;
dharmasya-of piety; ayam-He; manunam-of the Manus; ca-also; devanam-of the
demigods; bhu-bhujam-of the kings; tatha-in the same way; antaryamitvam-the post of
internal controller; asthaya-accepting; kurute-performs; jagatah-of the universe; sthitimmaintenance.
Lord Aniruddha is the fourth member of the catur-vyuha. He is said to be an amsa-avatara
of Lord Pradyumna. Lord Aniruddha is the Deity of the mind, and He is worshiped by the
philosophers. He is the color of a dark cloud. He carefully protects the universe. As the
Supersoul of piety, the Manus, the demigods, and the earthly kings, He maintains the
universe.
Text 171
moksha-dharme tu manasah
syat pradyumno 'dhidaivatam
aniruddhas tv ahankarasyeti tatraiva kirtitam
moksa-dharme-in th Moksa-dharma; tu-but; manasah-of the mind; syat-is; PradyumnahLord Pradyumna; adhidaivatam-predominating deity; aniruddhah-Aniruddha; tu-but;
anakarasya-of false-ego; iti-thus; tatra' there; eva-certainly; kirititam-glorified.
In the Moksha-dharma it is said that Lord Pradyumna is the Deity of mind, and Lord
Aniruddha is the Deity of false-ego.
Text 172
sarvesham pancaratranam
apy esha prakriya mata
sarvesam-of all; pancaratranam-the Pancaratras; api-also; esah-these; prakriya-same
explanation; mata-is considered.
This explanation is corroborated by all the Pa.sy •241caratra-sastras.
Text 173
padme tu parama-vyomnah
purvadye dik-catushtaye
vasudevadayo vyuhas
catvarah kathitah kramat
padme-in the Padma Purana; tu-but; parama-vyomnah-of the soiritual sky; purva-with the
east; adye-beginning; dik-directions; catustaye-in the four; vasudeva-with Vasudeva;
adayah-beginning; vyuhah catuvarah-the catur-vyuha expansions; kathitah-are described;
kramat-in sequence.
In Padma Purana it is said that the catur-vyuha expansions, which begin with Lord
Vasudeva, preside over the four directions of the spiritual world.
Text 174
tatha pada-vibhutau ca
nivasanti kramad ime
jalavriti-stha-vaikuntha
sthita-devavati-pure
satyordhe vaishnave loke
nityakhye dvaraka-pure
suddhodad uttare svetadvipe cairavati-pure
kshirambudhi-sthitanantakroda-paryanka-dhamani
tatha-in the same way; pada-vibhutau-in the material world (one fourth of hte creation);
ca-also; nivasanti-reside; kramat-in succrssion; ime' the catur-vyuha expansions; jala-by
water; avrti-surrounded; stha' situated; vaikuntha-spiritual planet; sthita-situated;
devavati-pure-in the city of Devavati; satya-Satyaloka; urdhe-above; vaisnave-of Lord
Vishnu; loke-in the planet; nitya-akhye-known as eternal;l dvaraka-pure; in the city of
Dvaraka; suddha-udat-the pure ocean; uttare-above; svetadvipe-in Svetadvipa; ca-also;
airavati-pure-in the city of Airavata; ksirap-of milk; ambudhi-in the ocean; sthita-situated;
ananta' of Ananta Sesa; kroda-on the chest; paryanka-couch; dhamani-on the abode.
They also reside in the material world. (Lord Vasudeva, resides in the city of Devavati in
Jalavriti Vaikuntha, (Lord Sankarshana, resides in the city of Dvaraka in Vishnuloka above
Satyaloka, (Lord Pradyumna, resides in the city of Airavati in Svetadvipa north of the pure
ocean, and (Lord Aniruddha, resides on the couch of Ananta's lap in the ocean of milk.
Text 175
satvatiye kvacit tantre
nava vyuhah prakirtitah
catvaro vasudevadya
narayane-nrisimhakau
hayagrivo maha-krodo
brahma ceti navoditah
tatra brahma tu vijneyah
purvokta-vidhaya harih
satvatiye kvacit tantre-in the Satvat-tantr; nava-nine; vyuhah' expansions; prakirtitahdescribed; catvarah-four; vasudeva-adyah' beginning with Vasudeva; narayana-Lord
Narayana; nrsimhakau-and Nrsimha; hayagrivah-Hayagriva; maha-krodah-Varaha;
brahma-Brahma; ca' also; iti-thus; nava-nine; uditah-named; tatra-among them; brahma'
Brahma; tu-but; vijneyah-should be understood; purva-as previously; ukta' said; vidhaya-of
the kind; harih-Lord Hari.
The Satvata-tantra describes nine vyuha expansions of the Personality of Godhead as: 1.
Vasudeva, 2. Sankarshana, 3. Pradyumna, 4. Aniruddha, 5. Narayana, 6. Nrisimha 7.
Hayagriva 8. Varaha, and 9. Brahma. The Brahma mentioned here should be understood to
be the previously described avatara of Lord Hari.
Text 176
kintu vyuhas tu catvaro
rajad-bhuja-catushtayah
ajasra-paramaisvaryamaryada-paribhushitah
kintu-however; vyuhah-the expansions; tu-but; catvarah-four; rajat-manifesting; bhujaarms; catustayah-four; ajasra-eternal; parama-transcendental; ausvarya-opulences;
maryada-with the limit; paribhusitah' decorated.
However, the catur-vyuhas (Vasudeva, Sankarshana, Pradyumna, and Aniruddha), who
have four splendid arms and are decorated with eternal and limitless transcendental
opulences, are the best.
Text 177
atrapi vasudevo 'yam
sampurnananda-samplavah
aisvaryadau nirvisesah
parama-vyoma-nayakat
adyanam api sarvesam
adi-bhutah suparvanam
atra-amonf them; api-also; vasudevah-Vasudeva; ayam-He; sampurna' complete; anandaof bliss; samplavah-inundation; aisvarya-adau-in the matter of all kinds of opulences;
nirvisesah-not different; parama-vyoma-nayakat-than Lord Narayana, the master of
Vaikuntha; adyanam' transcendental; api-even; sarvesam-of all; adi-bhutah-most
important; suparvanam-of deities.
Lord Vasudeva is flooded with perfect transcendental bliss. His opulences have no limit.
Because He is the ruler of the spiritual sky He is the first of all transcendental Deities.
Text 178
ity asanke sa evayam
krishnakhyah sann avatarat
vasudevataya yasmat
sarvartraisha su-visrutah
iti-thus; asanke-I doubt; sah-He; eva-certainly; ayam-He; krishna-Krishna; akhyah-named;
san-being so; avatarat-incarnated; vasudevatasya-as an incarnation of Vasudeva; yasmatbecause; sarvatra-in all places in the Vedi literature; esah-He; su-visrutah-is famous by the
name Vasudeva.
Therefore I think the person named Krishna who descended (to the material world, was an
avatara of Lord Vasudeva for this is explained in all scriptures.
Note: The opponent ends His argument here. Shrila Rupa Gosvami begins his reply in the
next text.
Text 179
naivam yuktah shrinu tatah
samadhanam vidhiyate
adya-vyuhad api sreshthah
kathyate devaki-sutah
na-not; evam-in this way; yuktah-logical; tatah-therefore; samadhanam-reply; vidhiyate-is
given; adya-vyuhat-than Lord Vasudeva, the original mamber of the catur-vyuha; api-even;
sresthah-better; kathate-is described; devaki-sutah-Lord Krishna, the son of Devaki.
That is not logical. Please listen. The answer (to your objection, is now given. Lord Krishna,
the son of Devaki, is said to be superior to Lord Vasudeva.
Text 180
tatha ca shri-prathame
"ete camsa-kalah pumsah
krishnas tu bhagavan svayam" iti
tatha-in that way; ca-also; shri-prathame-in the First Canto of Shrimad-Bhagavatam; eteall these; ca-and; amsa-plenary portions; kalah' portions of the plenary portions; pumsahof the Supreme; krishnah-Lord Krishna; tu-but; bhagavan-the Personality of Grdhead;
svayam-in person.
In Shrimad-Bhagavatam (1.3.28):
"All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead."*
Text 181
atra karike
pum-namnah purushasyaite
shri-varaharshabhadayah
amsa atravatarah syuh
kumaradyah kala matah
tu-bhinnopakrame krishno
bhagavan purushottamah
svayam ity apayatasya
vasudevavatarata
atra-of this verse; karike-the explanation; pum-namnah-of the word "pum"; purusasya-of
the purusa-avatara; shri-varaha-Varaha; rsabha-and Rsabha; adayah-beginning with;
amsah-portions; atra-here; avatarah' incarnations; syuh-are; kumara-the Four Kumaras;
adyah-beginning with; kalah-portions of the portions; matah-are considered; tu-the word
"tu"; bhinna-upakrame-meaning "different"; krishnah-Krishna; bhagavan-the Supreme
Lord; purusa-uttamah-the Supreme Person; svayam iti-the word "svayam"; apayaterejected; asya-of Lord Krishna; vasudeva-of Vasudeva; avatarata-the position as an
incarnation.
Explanation
Here the word "pumsah" means "of the purusha-avatara", "amsah" means "the avataras
headed by Varaha and Rishabhadeva", "kalah" means "the avataras headed by the
Kumaras, "tu (but)" distinguishes Lord Krishna from these other forms of the Godhead,
"bhagavan" means the Supreme Personality of Godhead, and "svayam (personally)" refutes
the idea that Krishna is an avatara of Vasudeva.
Text 182
shri-dasame caivam evoktam
"asyapi deva vapusho mad-anugrahasya
svecchamayasya na tu bhutamayasya ko 'pi
nese mahi tv avastitum manasantarena
sakshat tavaiva kim utatma-sukhanubhuteh" iti
shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam; ca-also; evam' in this way; evacertianly; uktam-it is said; asya-of this; api-indeed; deva-O my Lord; vapusah-this form
which appears just like a little child; mat-anugrahasya-merciful to me; sva-icchamayasyawhich appears to fulfill the desires of the devotees; na-not; tu-but; bhutamayasyacomposed of material elements; kah-Brahma-api-although I am; na-not; ise-I am able;l
mahi-the transcendental potencies; tu-indeed; avasitum-to ascertain; manasa-by my mind;
antarena-within; saksat-kirectly; tava' Your; eva-certainly; kim uta-and what to speak of;l
atma-sukha-anubhuteh' the happiness You experience in Your transcendental pastimes.
In Shrimad-Bhagavatam (10.14.2, it is said:
"My dear Lord, Your form is transcendental to all material elements. I can understand that
You have mercy upon me because You are revealing that form, standing before me like a
small child. But although I am Lord Brahma, the so-called creator of this universe, I am
unable to ascertain the transcendental potencies of Your body. And if I am unable to
understand the spiritual potency of Your child-like body, then what can I understand about
Your transcendental pastimes?"*
Text 183
atra karikah
devah sva-namni deveti
khyatam yasya vapuh sa hi
vyuhanam adimo vasudevo deva-vapur matah
tato 'pi mahi mahatmyam
sakshad evatra te satah
ko vidhatapy avasitum
jnatum nese 'smi na kshamah
kim utaho atma-sukhanubhuter brahma-rupatah
atra-of this verse; karikah-the explanation; devah-the word "deva"; sva-namni-as His own
name; deva iti-the name "deva"; khayatm-famous; yasya-of whom; vapuh-the form; sahHe; hi-certainly; vyuhanam-of the catur-vyuha expansions; adimah-the first; vasudevahVasudeva; deva-vapuh-the word "deva-vapuh"; matah-is considered; tatah-from Him; apieven; mahi-the word "mahi"; mahatmyam-means "glory"; saksat-directly; eva-certainly;
atra-here; te-of You; satah-transcendental; kah-the word "kah"; vidhata-Brahma; api-even;
avasitum-the word "avasitum"; jnatum-to understand; na-not; ise-I am able; asmi-I am;
na-not; ksamah-able; kim uta-what to speak of?; aho-Oh; atma-sukha-anubhetuteh-the
word "atma-sukhanubhuteh"; brahma-rupatah-than the Brahman effulgence.
Explanation
Here "deva" is a name for Lord Vasudeva, the first of the catur-vyuha expansions, "devavapushah" means "of He who has the form of Lord Vasudeva". "mahi" means "glory",
"sakshat" means "of You", "kah" means "the demigod Brhama" "avasitum" means "to
understand"; "na ise" means "I am not able", and "atma-sukhanubhuteh" means "of You
whose form is spiritual".
Texts 184 and 185
evam artho 'sya padyasya
kaimutya-nyaya-samsthitah
nyune 'dhike ca kaimutyam
tatra nyune bhaved yatha
kaustubhas tu maha-tejah
surya-koti-satad api
ayam- kim uta vaktavyam
pradipad diptiman iti
evam-in this way; arthah-the meaning; asya-of this; padyasya-verse; kaimutya-"what to
spek of"; nyaya-in the figure of speach; samsthitah' situated; nyune-in the lesser; adhike-in
the greater; ca-also; kaimutyam' the phrase "what to speak of"; tatra-there; nyune-in the
lesser; bhavet' may be; yatha-just as; kaustubhah-the kaustubha jewel; tu-but; kaha-with
a great; tejah-effulgence; surya-of suns; koti-satat-than hundreds and millions; api-even;
ayam-this; kim uta-what to speak of; vaktavyam-may be said; pradipat-than a small lamp;
diptiman-dffulgent; iti-thus.
We may note the use of the phrase "kim uta" (what to speak of, in this verse. This phrase is
used when comparing something great to anther thing of lesser stature. An example may be
seen in the following sentence: "The kustubha jewel is more effulgent than hundreds and
millions of suns, what to speak of small lamp".
Text 186
athadhike yatha dhvantaih
sakyo dipo 'pi narditum
sa tu martanda-kotibhih
samah kim uta kaustubhah
atha-now; adhike-in the greater; yatha-just as; dhvantaih-by the darkness; sakyah-is able;
dipah-the lamp; api-even; na-not; arditam-to be extinguished; sah-that; tu-but martandaof suns; kotibhih-to millions; samah-equal; kim uta-what to speak of; kaustubhah-the
kaustubha jewel.
In another way: A great darkness is not able to extinguish even a small lamp, what to speak
of the kaustubha jewel, which is more brilliant than millions of suns.
Text 187
ato nyunad api nyune
kaimutyam iha tu sthitam
atah-therefore; nyunat-than the small; api-even; nyune-in that which is less; kaimutyamthe phrase "what to speak of"; iha-here; tu-also; sthitam-is used.
The phrase "what to speak of" is used when a great thing is compared to something small.
That small thing is then again compared to something even smaller.
Text 188
mayy evanugraho yasyety
anugraha-bharo yatah
mayy eva vihito bhuyan
apurvascarya-darsanat
mayi-to me; eva-certainly; anugrahah-mercy; yasya-of whom; iti-thus; anugraha-of mercy;
bharah-a great quantity; yatah-from whom; mayi-to me; vihitah-given; bhuyan-greater;
apurva-unprecedented; ascarya-wonderful; darsanat-from seeing.
The word "mad-anugrahasya" may be understood to mean "of You who is very merciful to
me by revealing this unprecedented and wonderful form".
Text 189
svecchamayasya bhaktanam
kamayakhila-karmanah
na tu bhutamayasyeti
purushatvam ca khanditam
yad esa sarva-jivanam
purushah paramasrayah
sva-iccha-own desires; mayasya-consisting of; bhaktanam-of the devotees; kamaya-for the
desires; akhila-all; karmanah-actions; na-not; tu-indeed; bhuta-of the living entities;
mayasya-consisting; iti-thus; purusatvam-status as the purusa-avatara; ca-also;
khanditam-refuted; yat' because; esah-He; sarva-of all; jivanam-the living entities;
purusah' the purusa-avatara; parama-Supreme; asrayah-shelter.
"Svecchamayasya" means "He who acts to fulfill all the desires of His devotees." The words
"na bhutamayasya" (He who is not the resting place of all living entities, refute the idea that
Lord Krishna is the purusha-avatara, who is the resting place of all living entities.
Text 190
antarena viruddhena
manasety ekatanata
jnatum syan mahima sakyo
yadyapy ebhir visesanaih
jnatum tathapi nese 'smity
acintyaisvrya-todita
antarena-internal; viruddhena-obstructed; manasa-with the mind; iti' thus; ekatanata-wit
single-poined concentration; jnatum-to be understood; syat-may be; mahima-glory;
sakyah-is able; yadyapi-although; ebhih-with these; visesanaih-characteristics; jnatum-to
understand; tathapi' nevertheless; na-not; ise-I am able; asmi-I am; acintya-by the
inconcievable; aisvarya-opulence; todita-filled.
The phrase "nese mahi tt avasitum- manasantarena" means "O Lord, although it may be
possible for someone to understand something of Your transcendental glories by meditating
on them without any deviation, still, I cannot understand anything about Your glories. For
me Your transcendental opulences are inconceivable".
Text 191
janata vasudevac ca
brahmatas cadhikadhikam
maharmyam krishnacandrasya
virincena samarthitam
janata-understanding; vasudevat-than Vasudeva; ca-and; brahmatah-than Brahma; caalso; adhika-adhikam-greater; kahatmyam-glory; krishnacandrasya-of Lord Krishna;
virincena-by Brahma; samarthitam-is established.
In these words the demigod Brahma, who properly understands the entire situation, affirms
that Lord Krishna's glory is greater than the glory of both Vasudeva (the purusha-avatara,
and the impersonal Brahman.
Text 192
ato manv akshara-manor
dhyane svayambhuvagame
catvaro vasudevadyah
krishnasyavritir iritah
atah-therefore; manu-fourteen; aksare-syllable; manoh-of the mantra; dhyane-in the
meditation; svayambhuva-agame-in the Svayambhuva-agama; catvarah-the four;
vasudeva-with Vasudeva; adyah-beginning; krishnasya-of Krishna; avrtih-the covering;
iritah-they are described.
In the Svayambhuva-agama's meditation on the fourteen-syllable mantra it is said that the
catur-vyuha forms, beginning with Lord Vasudeva, are avataras of Lord Krishna.
Text 193
kramadi-dipikayam ca
vasv-akshara-manor vidhau
gokulesavrititvena
vasudevadayo matah
krama-adi-dipikayam-in the Kramadi-dipika; ca-also; vasu-eight; aksara-syllable; manoh-of
the mantra-vidhau-in the regulations; gokula-of Gokula; isa-of the Lord; avrtitvena-as the
covering; vasudeva-adayah' the catur-vyuha expansions beginning with Lord Vasudeva;
matah-are considered.
In the Kramadi-dipika's description of the eight-syllable mantra it is said that the caturvyuha forms, beginning with Lord Vasudeva, are avataras of Lord Krishna, the master of
Gokula.
Text 194
nanu sraishthyam mukundasya
brahmato yujyate katham
yad brahma-shri-bhagavator
aikyam eva prasidhyate
nanu-is it not so?; sraisthyam-superiority; mukundasya-of Mukunda (Krishna); brahmatahto the impersonal Brahman; yujyate-is appropriate; katham-how is it possible?; yatbecause; brahma-of the impersonal Brahman;l shri-bhagavatoh-and of the Supreme
Personality of Godhead; aikyam' oneness; eva-certainly; prasidhyate-is celebrated.
Here someone may object: How is it proper to say that Lord Krishna is superior to the
impersonal Brahman? It has been clearly proved that the Personality of Godhead and the
impersonal Brahman are one and the same.
Text 195
purushah paramatma
brahma ca jnanam ity api
sa eko bhagavan eva
sastresu bahudhocyate
purusah-the purusa-avatara; parama-atma-the Supersoul; ca-and; brahma-the impersonal
Brahman; ca-and; jnanam-transcendental knowledge; iti-thus; api-also; sah-He; ekah-one;
bhagavan-Supreme Personality of Godhead; eva-certainly; sastresu-in the Vedi scriptures;
bahudha-in many ways; ucyate-is described.
The one Supreme Lord is described in many ways in the Vedi literatures. Sometimes He is
called the purusha-avatara, sometimes the Supersoul, sometimes the impersonal Brahman,
and sometimes the personification of transcendental knowledge.
Text 196
tatha ca skande
"bhagavan paramatmeti
procyate "shtanga-yogibhih
brahmety-upanisan-nishthair
jnanam ca jnana-yogibhih"
tatah-in that way; ca-also; skande-in the Skanda Purana; bhagavan-the Supreme
Personality of Godhead; prama-atma-the Supersoul; iti-thus; procyate-is described;
astanga-yogibhih-by the astanga-yogis; brahma-the impersonal Brahman; iti-thus;
upanisat-nisthaih-by the followers of the Upanisands; jnanam-knowledge; ca-also; unanayogibhih-by the jnana-yogis.
In the Skanda Purana:
"The ashtanga-yogis say the Lord is the Supersoul, they who have faith in the Upanishads
say He is the impersonal Brahman, and the jnana-yogis say He is transcendental knowledge
personified".
Text 197
shri-prathame ca
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
shri-prathame-in the First Canto of Shrimad-Bhagavatam; ca-and; vadanti-they say; tatthat; tattva-vidah-the learned souls; tattvam-the Absolute Truth; yat-which; jnanamknowledge; advayam-nondual; brahma iti-known as Brahman; paramatma iti-known as
Paramatma; bhagavan iti-known as Bhagavan; sabdyate-it so sounded.
In Shrimad-Bhagavatam (1.2.11):
"Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramatma or Bhagavan."*
Text 198
evam uktam shrinu tatas
tritiye kapilam vacah
evam-in this way; uktam-said; srnu-please hear; tatah-therefore; trtiye-in the Third Canto
of Shrimad-Bhagavatam; kapilam-of Lord Kapila; vacah-the statement.
(To this objection I reply:, Please hear Lord Kapila's explanation in Shrimad-Bhagavatam
(3.32.33):
Text 199
yathendriyaih prithag-dvarair
artho bahu-gunasrayah
eko naneyate tadvad
bhagavan sastra-vartmabhih
yatha-as; indriyaih-by the senses; prithak-dvaraih' in different ways; arthah-an object;
bahu-guna-many qualities; asrayah-en-dowed with; ekah-one; nana' differently; iyate-is
perceived; tad-vat-similarly; bhagavan-the Supreme Personality of Godhead; sastravartmabhih-according to different scriptural injunctions.
"A single object is appreciated differently by different senses due to its having different
qualities. Similarly, the Supreme Personality of Godhead is one, but according to different
scriptural injunctions He appears to be different."*
Text 200
atra karikah
tat tat shri-bhagavaty eva
svarupam bhuri vidyate
upasananusarena
bhati tat-tad-upasake
atra-of this verse; karika-the explanation may be given; tat tat' variously; shri-bhagavati-in
the Personality of Godhead; eva-certainly; svasrupam-the form; bhuri-in many ways;
vidyate-is manifested; upasana' the worship; anusarena-according to; bhati-appears; tattat-upasake' before the various devotees.
fn 3
Explanation
The Personality of Godhead has many different forms. He appears in different forms
according to the worship of His devotees.
Texts 201 and 202
yatha rupa-rasadinam
gunanam asrayah sada
kshiradir eka evartho
jnayate bahudhendriyaih
drisa suklo rasanaya
madhuro bhagavams tatha
upasanabhir bahudha
sa eko 'pi pratiyate
yatha-just as; rupa-of form; rasa-taste; adinam-and other objects of perception; gunanamof qualities; asrayah-shelter; sada-always; ksira-of milk; adih-and other substances; ekahone; eva-certainly;l arthah' object; jnayate-is understood; bahudha-in many ways;
indriyaih-by the senses; drsa-by the sight; suklah-white; rasanaya-by the tongue;
madhuryah-sweet; bhagavan-the Personality of Godhead; tatha-in the same way;
upasanabhih-by methods of worship; bahudha-in many ways; sah-He; ekah-one; apialthough; pratiyate-is percieved.
As, although it is always one, milk is perceived by the senses in many different ways
according to its form, taste, and other qualities, the eyes perceiving its whiteness and the
tongue its sweetness, so the Supreme Personality of Godhead, although He is one, is
perceived by different methods of worship in different ways.
Texts 203 and 204
jihvayaiva yatha grahyam
madhuryam tasya naparaih
yatha ca cakshur-adini grihnanty artham nijam nijam
tathanya bahya-karanasthaniyopasanakhila
bhaktis tu cetah-sthaniya
tat tat sarvartha-labhatah
jihvaya-by the tongue; eva-certainly; grahyam-perceptible; madhuryam' sweetness; tasyaof that; na-not; aparaih-by other senses; yatha-just as; ca-also; caksuh-the eyes; adiniand other senses; grhnanti-percieve; artham-meaning; nijam nijam-each it's own; tatha-in
the same way; anya' other; bahya-external; karana-in the senses; sthaniya-situated;
upanasa' forms of worship; akhila-all; bhasktih-devotional service; tu-but; cetah' in the
mind; sthaniya-situated; tat tat-various; sarva-all; artha' meanings; labhatah-from
obtaining.
As the tongue only, and no other sense, perceives sweetness, and as each sense has its
own object, so all different methods of worship are like the different senses and devotional
service is like the mind, which perceives everything.
Text 205
iti pravara-sastreshu
tasya brahma-svarupatah
madhuryadi-gunadhikyat
krishnasya sreshthatocyate
iti-thus; pravara-in the best; sastresu-of Vedi literatuures; tasya-of Him; brahmasvarupatah-than the impersonal Brahman; madhura-sweetness; adi-beginning with; gunaattributes; adhikyat-because of superiority; krishnasya-of Shri Krishna; sresthatasuperiority; ucyate-is described.
In the best scriptures it is said that Shri Krishna's sweetness and other qualities are superior
to the qualities of the impersonal Brahman.
Text 206
tatha ca shri-dasame
tathapi bhuman mahimagunasya te
viboddhum arhaty amalantar-atmabhih
avikriyat svanubhavad arupato
hy ananya-bodhyatmataya na canyatha
tatha-in the same way; ca-also; shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam;
tatha api-nevertheless; bhuman-O limitless one; mahima' the po-tency; agunasya-of Him
who has no material qualities; te-of You; viboddhum-to understand; arhati-one is able;
amala-spotless; antah' atmabhih-with mind and senses; avikriyat' not based on material dif'
ferentiations; sva-anubhavat-by perception of the Supreme Soul; arupatah-without
attachment to material forms; hi-indeed; ananya-bodhya-atmataya-as self-manifested,
without the help of any other illuminating agent; na-not; ca-and; anyatha-otherwise.
In Shrimad-Bhagavatam (10.14.6-7):
"Nondevotees, however, cannot realize You in Your full personal feature. Nevertheless, it
may be possible for them to realize Your expansion as the impersonal Supreme by
cultivating direct perception of the Self within the heart. But they can do this only by
purifying their mind and senses of all conceptions of material distinctions and all attachment
to material sense objects. Only in this way will Your impersonal feature manifest itself to
them."***
Text 207
gunatmanas te 'pi gunan vimatum
hitavatirnasya ka isire 'sya
kalena yair va vimitah su-kalpair
bhu-pamsavah khe mihika dyu-bhasah
guna-atmanah-of the possessor of all superior qualities; te-You; api-certainly; gunan-the
qualities; vimatum-to count; hita-avatirnasya-who have descended for the benefit of all
living entities; ke-who; isire-are able; asya-of the universe; kalena-in due course of time;
yaih-by whom; va' or; vimitah-counted; su-kalpaih-by great scientists; bhu-pamsavah-the
atoms of an earthly planet; khe-in the sky; mihikah-the particles of snow; dyu-bhasah-the
illumination of stars and planets.
"There may be some philosophers and scientists who can study the cosmi nature from atom
to atom» they may be so advanced that they can count the atomi composition of the
atmosphere or all the planets and stars in the sky, or even the shining molecular parts of
the sun or other stars and luminaries in the sky. But it is not possible to count Your
qualities."*
Text 208
nanu prakrita-rupatvan
mriga-trisnopama-jusam
gunanam ganana na syad
iti katra vicitrata
nanu-is it not so?; parkarta-material; rupatvat-because of the nature of His form; mrgatsna-to a mirge; upama-jusam-compared; gunanam-of the attributes; gananaconsideration; na-not; syat-should be; iti-thus; ka' what?; atra-in this connection; vicitratais the cause of wondr.
Here someone may object: The Supreme Lord's qualities cannot be counted because His
form is material and therefore His qualities are like a mirage. What is surprising in about
that?
Text 209
maivam gunanam etasya
prakritatvam na vidyate
tesam svarupa-bhutatvat
sukha-rupatvam eva hi
ma-not; evam-in this way; gunanam-of the attributes; etasya-of Him; prakrtatvammateriality; na-not; vidyate-is; tesam-of them; svarupa-from His own form; bhutatvatbecause of being manifested; sukha-rupatvam' full of transcendental bliss; eva-certainly;
hi-indeed.
(I reply:, It is not so. His qualities are not material. Because they are manifest from His own
nature they are full of bliss.
Text 210
tatha ca brahma-tarke
"gunaih svarupa-bhutais tu
guny asau harir isvarah
na vishnor na ca muktanam
kvapi bhinno guno matah"
tatha-in the same way; ca-also; brahma-tarke-in the Brahma-tarka; gunaih-with qualities;
svarupa-from His transcendental form; bhutaih' manifested; tu-but; guni-the possesor of
qualities; asau-He; harih-Hari; isvarah-the Supreme Controller; na-not;l visnoh-of Vishnu;
na-nor; ca' also; muktanam-of the liberated souls; kvapi-on any account; bhinnah'
different; gunah-quality; matah-is considered.
In Brahma-tarka:
"The Personality of Godhead, Lord Hari, has transcendental qualities manifested by His own
nature. Neither Lord Vishnu nor the liberated souls are considered different from their
transcendental qualities."
Text 211
shri-vishnu-purane
"sattvadayo na santise
yatra ca prakrita gunah
sa suddhah sarva-suddhebhyah
puman adyah prasidatu"
shri-visnu-purane-in the Vishnu Purana; sattva-with the modes of goodness; adayah-the
modes of nature beginning with; na-do not; santi' exist; ise-in the nature of the Personality
of Godhead; yatra-where; ca' also; prakrtah-material; gunah-qualities; sah-He; suddhahmore pure; sarva-suddhebhyah-than anything else which may be pure; puman-the
Supreme Person; adyah-original; prasidatu-may He be merciful to me.
In Shri Vishnu Purana (1.9.43):
"May the Supreme Personality of Godhead, who is the purest of all who are pure, and in
whom are neither the modes of nature beginning with goodness, nor any material qualities,
be merciful to me."
Text 212
tatha ca tatraiva
jnana-sakti-balaisvaryavirya-tejamsy aseshatah
bhagavac-chabda-vacyani
vina heyair gunadibhih
jnana-knowledge; sakti-ability; bala-strength; aisvarya-opulence; virya-heroism; tejamsiand splendor; asesatah-completely; bhagavt-sabda-vacyani-described by the word
"bhagavan"; vina-without; heyaih-worthy of being rejected; guna-adibhih-three modes of
material nature and other material qualities.
In the same scripture (Vishnu Purana 6.5.79):
"The word "bhagavan" means that the Lord has all knowledge, power, strength, opulence,
heroism, and glory. He has no faults or defects."
Text 213
padme ca
"yo 'sau nirguna ity uktah
sastreshu jagad-isvarah
prakritair heya-samyuktair
gunair hinatvam ucyate"
padme-in the Padma Purana; ca-also; yah asau-that very person; nirgunah-being without
qualities; iti-thus; uktah-described; sastresu-in the Vedi literaturea; jagat-of the universe;
isvarah-the master; prakrtaih-with material; heya-samyuktaih-worthy of being rejected;
gunaih' qualities; hinatvam-the position of being without; ucyate-is described.
Alaso, in Padma Purana (Uttara-khanda 255.39-40)
"When the Vedi literature describes the Personality of Godhead as being without any
qualities (nirguna), this means that the Lord does not possess any material qualities. It does
not mean that He has no spiritual qualities."
Text 214
prathame ca
ete canye ca bhagavan
nitya yatra maha-gunah
prarthya mahattvam icchadbhir
na viyanti sma karhicit
prathame-in the First Canto of Shrimad-Bhagavatam; ca-and; ete-all these; ca anye-also
many others; ca-and; bhagavan-the Personality of Godhead; nityah-everlasting; yatrawhere; maha-gunah-great qualities; prarthyah' worthy to possess; mahattvam-greatness;
icchadbhih-those who desire so; na-never; viyanti-deteriorates; sma-ever; karhicit-at any
time.
Also, in Shrimad-Bhagavatam (1.16.29,:
"Many transcendental qualities are eternally present in the Personality of Godhead, Shri
Krishna, and are never to be separated from Him."*
Text 215
atah krishno 'prakritanam
gunanam niyutayutaih
visishto 'yam maha-saktih
purnananda-ghanakritih
atah-therefore; krishnah-Lord Krishna; aprakrtanam-non-material; gunanam-of qualities;
niyuta-ayutaih-enkowed with millions; visistah-specifically described; ayam-He; maha-with
great; saktih-potencies; purna-with perfect and complete; ananda-bliss; ghana-an
abundance; akrtih-whose form.
In this way Lord Krishna is the supremely powerful and blissful Personality of Godhead, who
possesses uncountable millions of transcendental attributes.
Text 216
brahma nirdharmakam vastu
nirvisesham amurtikam
iti suryopamasyasya
kathyate tat-prabhopamam
brahma-the impersonal Brahman; nirdharmakam-without any qualities; vastu-substance;
nirvisesam-without any distinguishing characteristics; amurtikam-without a form; iti-thus;
surya-the sun; upamasya-compared; asya-of that; kathyate-is said; tat-of that; prabhaeffulgence; upamam' compared.
The qualityless, formless, impersonal Brahman is said to be like light shining from the sun of
Shri Krishna.
Text 217
tatha ca shri-gitasu
"mam ca yo'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
mam-unto me; ca-also; yah-person; avyabhicarena-without fail; bhakti-yogena-by
devotional service; sevate-renders service; sah-he; gunam-all the modes of material
nature; samatitya-transcending; etan-all this; brahma-bhuyaya-to be elevated on the
Brahman platform; kalpate-is considered.
(Lord Krishna says in) Bhagavad-gita' (14.26-27):
"One who engages in full devotional service, who does not fall down in any circumstance, at
once transcends the modes of material nature and thus comes to the lovel of Brahman.*
Text 218
"brahmano hi pratishthaham
amtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca"
brahmanah-of the impersonal brahmjyoti-hi-certainly; pratistha-the rest; aham-I am;
amrtasya-of the imperishable; avyayasya-immortal; ca-also; sasvatasya-of eternal; ca-and;
dharmasya-of the constitutional position; sukhasya-happiness; aikantikasya-ultimate; caalso.
"And I am the basis of the impersonal Brahman, which is the constitutional position of
ultimate happiness, and which is immortal, imperishable and eternal."*
Text 219
atra karikah
sa brahma-bhavam asadya
lila-vigraham asrayan
mam ananda-ghanam premna
bhajed ity ayam asayah
atra-of this verse; karikah-the explanation is; sah-He; brahma' spiritual; bhavam-position;
asadya-attaining; lila-vigraham-the Supreme Lord who performs pastimes in His
transcendental form; asrayan-taking shelter of; mam-Me; ananda-ghanam-full of spiritual
bliss; prema-wiht pure love; bhajet-may worship; iti-thus; ayam-this; asayah-is the
meaning.
Explanation
Here "brahma-bhuyaya" means "attaining a form for transcendental pastimes", and "mambhakti-yogena sevate" means "with love he worships Me, who am full of bliss".
Text 220
bhakter avyabhicarayah
prema-sevaiva yat phalam
kevalam brahma-bhavas tu
vidvesenapi labhyate
bhaketeh-of devotional service; avyabhicaryah-undeviating; prema-seva-devotional service
in pure love of God;l eva-certainly; yat-phalam-result; kevalam-only; brahma-bhavahImpersonal liberation; tu-but; vidvesena-by those averse to the Supreme Personality of
Godhead; api-even; labhyate-is obtained.
The result of performing avyabhicari bhakti (full devotional service without falling down, is
service performed with love. Impersonal liberation, however, is attained by even the Lord's
enemeies.
Text 221
nanu te yadavasyasya
bhajanad brahmata katham
ity aha brahmano hiti
hi yato 'ham puras tava
sthito 'yam vividhanandapurna-cid-ghana-vigrahah
brahmanas cit-svarupasya
pratishtha paramasrayah
ravis tejo-ghanakarah
karaughasya yatha bhavet
nanu-is it?; te-of You; yadavasya-the descendant of Maharaja Yadu; asya-of that; bhajanatfrom a portion; brahmata-the Impersonal aspect of the Absolute; katham-how is it
possible?; iti-thus; aha-He said; brahmanah hi iti-Bhagavad-gita 14-27; hi-certainly; yatahbecause; aham I am; purah-before; tavat-you; sthitah-situated; ayam-this; vividha'
variegated; ananda-bliss; purna-perfect and complete; cit-ghana-with all knowledge;
vigrahah-form; brahmanah-of the Impersonal brahman; cit-svarupasya-spiritual; pratisthathe word "pratistha"; parama-asrayah' means "the supreme shelter; ravih-the sun; tejahghana-effulgence; akarah' form; kara-of rays of light; oghasya-of the multitude; yatha-just
as; bhavet-is.
Arjuna might have objected: "O Krishna, You were born in the Yadu dynasty. How can You
be the Brahman?" To answer this Krishna spoke Bhagavad-gita' 14.2* (quoted in Text 218).
The word "hi" (certainly, hints "Yes, I, who stand before you, My spiritual form filled with
many different kinds of bliss". "Brahmanah" means "the spiritual form of Brahman", and
"pratishtha" means "the shelter". (Krishna, is like the effulgent sun, which is the shelter of a
flood of light.
Texts 222 and 223
avyayenamriteneha
nitya-muktir udiryate
sasvatena tu dharmena
bhagavad-dharma ucyate
aikantika-sukhenatra
prema-bhakti-rasotsavah
yena milsa-sukhasyapi
tiraskaro vidh.iyate
avyayena-imperishable; amrtena-and eternal; iha-here; nitya-eternal; muktih-liberation;
udiryate-is indicated; sasvatena-eternal; tu-but; dharmena-by nature; bhagavat-of the
Supreme Personality of Godhead; dharmah-the nature; ucyate-is described; aikantikasingle-pointed; sukhena-by happiness; atra-here; prema-in pure love of God; bhakti'
devotional service; rasa-the mellow; utsavah-the festival; yena-by which; moksa-of
Impersonal liberation; sukhasya-of the happiness; tir askarah' eclipse; vidhiyate-occurs.
"Avyaya" (imperishable) and "amrita" (eternal) modify eternal liberation. "Sasvata dharma"
is "bhagavad-dharma". "Aikantika sukha" is "the sweet festival of loving devotional service,
by which the happiness of impersonal liberation is completely eclipsed".
Text 224
kim- ca brahma-samhitayam
"yasya prabha prabhavato jagad-anda-kotikotishv asesha-vasudhadi-vibhuti-bhinnam
tad brahma nishkalam anantam asesha-bhutam
govindam adi-purusham tam aham bhajami"
kim ca-furthermore; brahma-samhitayam-in Brahma-samhita; yasya-of whom;l prabha-the
effulgence; prabhavatah-of one who excels in power; jagat-anda-of universe; koti-kotisu-in
millions and millions; asesa-unlimited; vasudha-adi-with planets,etc; vibhuti-with
opulences; bhinnam-becoming variagated; tat-that; brahma-Brahma; niskalam-without
parts; anantam-unlimited; asesa-bhutam-being complete; govindam-Lord Govinda; adipurusam-the original person; tam-Him; aham-I; bhajami' worship.
In Brahma-samhita (5.40):
"I worship Govinda, the primeval Lord, who is endowed with gret power. The glowing
effulgence of His transcendental form is the Impersonal Brahman, which is absolute,
complete and unlimited and which displays the varieties of countless planets, with their
different opulences, in millions and millions of universes."*
Text 225
atra karike
nishkaladi-svarupam tat
brahmandarbuda-kotidu
vibhutibhir dharadhabhir
bhinnam bhedam upagatam
sada prabhava-yuktasya
brahma yasya prabha bhavet
tam govindam bhajamiti
padyasyarthah sphuti-kritah
atra-of this verse; karike-the explanation; niskala-adi-svarupam-complete; tat-that;
brahmanda-of universes; arbuda-kotisu-in countless millions; vibhutibhih-with opulences;
dhara-with the earth; adyabhih' beginning; bhinnam bhedam-distinction; upagatamattained; sada-always; prabhava-yuktasya-with potency; brahma-the Impersonal Brahman;
yasya-of whom; prabha-the effulgence; bhavet-is; padyasya-of this verse; arthah' the
meaning; sphuti-krtah-made clear.
Explanation
The Brahman, which is described with adjectives beginning with "nishkala" (complete), and
which has a variety (bhinnam, of opulences (vibhuti, beginning with the earth and other
planets (vasudha'-adi,, is always the effulgence (prabha, of powerful (prabhava, Govinda. I
worship Govinda (govindam aham- âhajami). In this way the meaning of the verse is made
clear.
Text 226
nanu bhos tava bhavo 'yam
jnata eva maya dhruvam
para-vyoma-pateh saurir
avataras tvayocyate
nanu-is it not so?; bhoh-O friend; tava-your; bhavah-explanation; ayam-this; jnatah-is
understood; eva-certainly; maya-by me; dhruvam-indeed; para-vyoma-pateh-of Lord
Narayana the master of Vaikuntha; saurih-Lord Krishna; avatarah-is the incarnation; tvayaby you; ucyate' is described.
(Here someone may object:, I understand your argument. You have said that Shri Krishna
is an avatara of Lord Narayana, the master of Vaikunthaloka.
Text 227
janmadi-lila-prakatyad
avataratayapy asau
prokto vilasa eva syat
sarvotkarshadi-bhumatah
janma-with His appearance; adi-beginning; lila-pastimes; prakatyat-from the manifestation;
avatarataya-as an incarnation; api-also; asau-He; proktah-is described; vilasah-a pastime
incarnation; eva-certainly; syat' is; sarva-utkarsa-adi-bhumatah-because of superiority.
His birth and other pastimes and His exalted nature declare that He is a vilasa-avatara of
Lord Narayana.
Text 228
yah para-vyoma-nathah syad
asamanordhva-vaibhavah
sruti-smriti-maha-tantravarnitotkarsha-saushthavah
loka-shrishteh pura brahme
kalpe yah parameshthine
maha-vaikuntha-loka-stham
svam atmanam adarsayat
yah-who; para-vyoma-of the spirituyal sky; nathah-the master; syat-is; asamana-urdhvavaibhavah-who has no equal or superior; sruti-in the sruti-sastras; smrti-smrti-sastras;
maha-tantra-and maha-tantras; varnit' is described; utkarsa-sausthavah-superior position;
loka-of the material planets; srsteh-the creation; pura-befoe; brahme kalpe-in the Brahmakalpa; yah-who; paramesthine-to the demigod Brahma; maha-vaikuntha-loka-stham-in the
spiritual world; svam atmanam-Himself; adarsayat-revealed.
Lord Narayana's supreme position is described in th sruti, smriti, and tantras. No one is
equal to or greater than Him. Before the creation (of the material planets), during the
Brahma-kalpa, Lord Narayana revealed His own form in the Vaikuntha world to the demigod
Brahma.
Text 229
tatha hi shri-dvitiya-skandhe
tasmai sva-lokam bhagavan sabhajitah
sandarsayam asa param na yat-param
vyapeta-sanklesa-vimoha-sadhvasam
sva-drishtavadbhir purushair abhishtutam
tatha hi-furthermore;l shri-dvitiya-skandhe-in the Second Canto of Shrimad-Bhagavatam;
tasmai-unto him; sva-lokam-His own planet or abode; bhagavan-the Personality of
Godhead; sabhajitah-being pleased by the penance of Brahma; sandarsayam asamanifested; param' the supreme; na-not; yat-of which; param-further supreme; vyapetacompletely given up; sanklesa-five kinds of material afflictions; vimoha-without illusion;
sadhvasam-fear of material existence; sva-drishta-vadbhih-by those who have perfectly
realized the self; purusaih-by persons; abhishtutam-worshiped by.
(This is described) in Shrimad-Bhagavatam (2.9.9-16):
"The Personality of Godhead, being thus very much satisfied with the penance of Lord
Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme planet above
all others. This transcendental abode of the Lord is adored by all self-realized persons freed
from all kinds of miseries and fear of illusory existence.*
Text 230
pravartate yatra rajas tamas tayoh
sattvam ca misram na ca kala-vikramah
na yatra maya kim utapare harer
anuvrata yatra surasurarcitah
pravartate-prevail; yatra-wherein; rajah tamah-the modes of passion and ignorance; tayohof both of them; sattvam-the mode of goodness; ca-and; misram-mixture; na' never; caand; kala-time; vikramah-influence; na' neither; yatra-therein; maya-il-lusory, external
energy; kim-what; uta-there is; apare-others; hareh-of the Personality of Godhead;
anuvratah-devotees; yatra-wherein; sura-by the demigods; asura-and the demons; arcitah'
worshiped.
"In that personal abode of the Lord, the material modes of ignorance and passion do not
prevail, nor is there any of their influence in goodness. There is no predominance of the
influence of time, so what to speak of the illusory, external energy; it cannot enter that
region. Without discrimination, both the demigods and the demons worship the Lord as
devotees.*
Text 231
syamavadatah sata-patra-locanah
pisanga-vastrah surucah supesasah
sarve catur-bahava unmishan-manipraveka-nishkabharanah suvarcasah
pravala-vaidurya-mrinala-varcasah
parisphurat-kundala-mauli-malinah
syama-sky-bluish; avadatah-glowing; sata-patra-lotus flower; locanah-eyes; pisangayellowish; vastrah' clothing; su-rucah-greatly attractive; su-pesasah-growing youthful;
sarve-all of them; catuh-four; bahavah-hands; unmishan-rising luster; mani-pearls;
praveka-superior quality; niska-abharanah-ornamental medallions; su-varcasah-effulgent;
pravala-coral; vaidurya-a special diamond; mrinala' celestial lotus; varcasah-rays;
parisphurat-blooming; kundala-earring; mauli-heads; malinah-with garlands.
"The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish
complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their
bodily features very attractive. They are just the age of growing youths, they all have four
hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and
they all appear to be effulgent. Some of them are effulgent like coral and diamonds in
complexion and have garlands on their heads, blooming like lotus flowers, and some wear
earrings.*
Text 232
bhrajisnubhir yah parito virajate
lasad-vimanavalibhir mahatmanam
vidyotamanah pramadottamadyubhih
savidyud abhravalibhir yatha nabhah
bhrajishnubhih-by the glowing; yah-the Vaikunthalokas; paritah-surrounded by; virajatethus situated; lasat' brilliant; vimana-airplanes; avalibhih-assemblage; maha-atmanam-of
the great de' votees of the Lord; vidyotamanah-beautiful like lightning; pramada-ladies;
uttama-celestial; adyubhih-by complexion; sa-vidyut-with electri lightning; abhravalibhihwith clouds in the sky; yatha-as it were; nabhah-the sky.
"The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly
situated. These airplanes belong to the great mahatmas or devotees of the Lord. The ladies
are as beautiful as lightning because of their celestial complexions, and all these combined
together appear just like the sky decorated with both clouds and lightning.*
Text 233
shrir yatra rupiny urugaya-padayoh
karoti manam bahudha vibhutibhih
prenkham shrita ya kusumakaranugair
vigiyamana priya-karma gayati
shrih-the goddess of fortune; yatra-in the Vaikuntha planets; rupini-in her transcendental
form; urugaya-the Lord, who is sung of by the great devotees; padayoh-under the lotus
feet of the Lord; ka roti-does; manam-respectful services; bahudha-in diverse
paraphernalia; vibhutibhih' accompanied by her personal associates; prenkham-movement
of enjoyment; shrita-taken shelter of; ya-who; kusumakara' spring; anugaih-by the black
bees; vigiyamana-being followed by the songs; priya-karma-activities of the dearmost;
gayati-singing.
"The goddess of fortune in her transcendental form is engaged in the loving service of the
Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only
engaged in variegated pleasure-service to the Lord, along with her constant companions-but
is also engaged in singing the glories of the Lord's activities.*
Text 234 (a)
dadarsa tatrakhila-satvatam patim
shriyah patim yajna-patim jagat-patim
s unanda-nanda-prabalarhanadibhih
sva-parshadagraih parisevitam vibhum
dadarsa-Brahma saw; tatra-there (in Vaikunthaloka); akhila-en-tire; satvatam-of the great
devotees; patim-the Lord; shriyah-of the goddess of fortune; patim-the Lord; yajna-of
sacrifice; patim-the Lord; jagat-of the universe; patim-the Lord; sunanda-Sunanda; nandaNanda; prabala' Prabala; arhana-Arhana; adibhih-by them; sva-parshada-own associates;
agraih-by the foremost; parisevitam-being served in transcendental love; vibhum-the great
Almighty.
"Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of
the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices,
and the Lord of the universe, and who is served by the foremost servitors like Nanda,
Sunanda, Prabala and Arhana, His immediate associates.*
Text 234 (b)
bhritya-prasadabhimukham drig-asavam
prasanna-hasaruna-locanananam
kiritinam kundalinam catur-bhujam
pitamsukam vakshasi lakshitam shriya
bhrtya-the servitor; prasada-affection; abhimukham' favorably facing; drik-the very sight;
asavam-an intoxication; prasanna-very much pleased; hasa-smile; aruna-reddish; locanaeyes; ananam-face; kiritinam-with helmet; kundalinam-with earrings; catuh-bhujam-with
four hands; pita-yellow; a msukam-dress; vakshasi-on the chest; lakshitam-marked;
shriya-with the goddess of fortune.
"The Personality of Godhead, seen leaning favorably towards His loving servitors, His very
sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face
decorated with an enchanting reddish hue. He was dressed in yellow robes and wore
earrings and a helmet on his head. He had four hands, and His chest was marked with the
lines of the goddess of fortune.*
Text 234 ,
"adhyarhaniyasanam asthitam param
vrita catuh-sodasa-panca-saktibhih
yuktam bhagaih svair itaratra cadhruvaih
sva eva dhaman ramamanam isvaram"
adhyarhaniya-greatly worshipable; asanam-throne; asthitam-seted on it; param-the
Supreme; vrtam-surronded by; ctuh-four, namely prkrti, purusa, mahat and ego; sodasathe sixteen; panca-the five; saktibhih-by the energies; yuktam-empowered with; bhagaihHis opulences; svaih-personal; itaratra-other minor prowesses; ca-also; adhruvaihtemporary; sve-own; eva-certainly; dhaman-abode; ramamanam-enjoying; isvaram-the
Supreme Lord.
"The Lord was seated on His throne and was surrounded by different energies like the four,
the sixteen, the five, and the siø natural opulences, along with other insignificant energies
of the temporary character. But He was the factual Supreme Lord, enjoying His own
abode."*
Text 235
yad yatah param utkrishtam
padam anyan na hi kvacit
sanklesah pancavidyadya
vimoho nirvivekata
sadhvasam patato bhitir
na santy etani yatra tam
sva-drishtam atmanah sakshatkaras tadvdbhir iditm
yat-the word "yat"; yatah-means "to which; param-the word "param"; utkrstam-means
"superior"; padam-abode; anyat-another; na-not; hi' certainly; kvacit-anywhere;
sanklesah-material afflictions; panca-five kinds; avidya-with ignorance; adyah-beginning;
vimohah-the word "vimoha"; nirvivekata-means "illusion"; sadhvasam-the word
"sadhvasam"; patatah bhitih-means "fear of material existance; na-do not; santi-exist;
yatra' where; tam-that; sva-drstam-revealed; atmanah-Himself; saksat-karah' directly
manifest; tadvadbhih-by those like that; iditam-worshipped.
(In the verse quoted in Text 229,, "yat" means "of which", "param" means "further
supreme" (there is no place superior to this abode), "sanklesa" means "five kinds of
material afflictions, beginning with ignorance", "vimoha" means "illusion", and "sadhvasam"
means "fear of material existance". These material disadvantages do not exist in that
supreme abode, where the Supreme Personality of Godhead is personally manifest, and
where He is adored by they who are like Him.
Text 236
rajas tamas ca no yatra
sattvam sadhryak tayor na ca
guna yatra prakriti-ja
na santiti pradarsitam
na kala-vikramo yatra
sarva-vidhvamsa-karita
param- mulam anarthanam
yatra mayaiva nasti hi
apare tatra kim uta
vikara mahad-adayah
ato Vaikuntha-lokasya
kathita nitya-siddhata
rajah-tamah-the modes of passion and ignorance; ca-and; na-not; u-certainly; yatrawhere; sattvam-the mode of goodness; sadhryak-mixed; tayoh-with them; na-not; ca-also;
gunah-qualities; yatra-where; prakrti-jah-born of the material nature; na-not; santi-are; itithus; pradaresitam-revealed; na-not; kala-time; vikramah-influence; yatra' where; sarvaeverything; vidhvamsa-karita-destroying; param-ultimate; mulam-root; anarthanam-of
those things which are not wanted; yatra-where; maya-illusory external energy; na-not;
asti-is; hi-certainly; apare' others; tatra-there; kim-what; uta-there is; vikarahtransformations; mahat-adayah-beginning with the mahat-tattva; atah-therefore;
Vaikuntha-lokasya-of Vaikuntha-loka; kathita-is described; nitya-eternal; siddhataperfection.
(An explanation of the verse quoted in Text 230 follows:, There the material modes of
ignorance and passion do not prevail, nor is there any of their influence in goodness. There
are no material modes of nature, and there is no predominance of the influence of time,
which destroys all things. There is no illusory, external energy, the root of so many
unwanted things, so how can there be the mahat-tattva and other material
transformations? In this way the eternal perfection of Vaikunthaloka is described.
Text 237
harer anuvrata yatra
sysmaruna-harit-sitah
tat-tad-varnam upasyesam
tat-sarupyam upagatah
athava nitya-siddhatvat
tad-rucam apy anadita
hareh-to Lord Hari; anuvratah-those devoted; yatra-where; syama-blue; aruna-red; haritgreen; sitah-and white; tat-tat-various; vrnam-colors; upasya-worshipping; isam-the
Supreme Personality of Godhead; tat-sarupyam' the liberation of having the same form as
the Lord; upagatah-attained; athava-or; nitya-eternal; siddhatvat-because of perfection;
tat-rucam' the same bodily luster; api-also; anadita-eternal perfection.
(An explanation of the verse quoted in Text 231 follows:, There the great devotees of Lord
Hari have complexions that are either blue, red, green, or white. They worship the Lord,
who manifests forms with these different colors, and they attain forms and colors like those
of the Lord they worship. Or, from beginningless time their bodily luster is like the Lord's.
Text 238
shrih sampad-rupini murta
yatra padmamsa-sambhava
manam sevam racayati
vividhabhir vibhutibhih
kusumakara-sabdena
ritunam adhipo matah
tena tasyanugair grismavarsadyair ritubhis ca ya
viseshad giyamanapi
priya-karmaiva gayati
satrantena padenatra
tinanta lakshita kriya
shrih-the goddess of fortune; sampat-rupini murta-whose form is the abode of all opulence
and godd-fortune; yatra-where; padma-of the goddess of fortune; amsa-from a portion;
sambhava-manifest; manma-the word "manma"; sevam-means "respectful services";
racayati-does; vividhabhih-various; vibhutibhih-accompanied by her personal associates;
kusuma-akara-sabdena-by the word "kusumakara"; rtunam-of the seasons; adhipah-the
monarch; matah-is considered; tena-by that; tasya-of that; anugaih-with the followers;
grisma-summer; varsa-the rainy season; adyaih-beginning with; rtubhih-with the seasons;
ca-also; ya-who; visesat-specifically; giyamana-being glorified; api-also; priya-karmaactivities of the deamost; eva-certainly; gayati-singing; satr-antena-with affiø "satr";
padena-with the word; atra-here; tin-anta-the affiø "tin"; laksita-characterized as; kriyaaction.
(An explanation of the verse quoted in Text 233 follows:, There goddess Shri, who is an
amsa-avatara of Padma'-devi, the goddess of fortune, and who is the form of
transcendental opulence, respectfully engages in devotional service along with many
different transcendental opulences. The word "kusumakara" means "springtime, the king of
seasons", and "anugaih" means "followers". The followers of spring are summer, monsoonseason, and other seasons.
The goddess of fortune is also engaged in singing the glories (gayati, of the Lord's activities
(priya-karma). "Gayati" (singing, here is a present-active-participle (satri), and "karma"
(activities) is formed by adding the affiø "tin" to the verbal root "kri".
Texts 239 and 240
tatresvaram dadarsasau
katham-bhutam drig-asavam
sandranandair drisam sushthu
madakatvat sa asavah
pitamsuka-padenasya
dhvanyate syama-varnata
tatra-there; isvaram-the Supreme Personality of Godhead; dadarsa-saw; asau-Brahma;
katham-bhutam-what was the Lord like?; drk-the very sight; asavam-an intoxiction;
sandra-with intense; anandaih-bliss; drsam-of the sight; susthu-greatly; madakatvatbecause of delighting; sah-He; asavah' like an intoxication; pita-yellow; amsuka-dress;
padena-by the like; asya-of Him; dhvanyante-explained; syama-blue; varnata-color.
(An explanation of the verses quoted in Texts 234 a and â follows:) He saw the Supreme
Personality of Godhead in the Vaikuntha planets. How was the Lord described? The very
sight of the Lord was intoxicating and attractive. Because the appearance of the Lord
created such intense bliss among the devotees, it is said that the sight of the Lord was like
an intoxication. The Lord is also described as being bluish in complexion and dressed in
yellow garments.
Text 241
adhyarhaniya-sabdena
maha-yogakhya-pithakam
shri-padmottara-khandoktam
atraivagre pravakshyate
adhyarhaniya-sabdena-by Shrimad-Bhagavatam 2.9.17; maha-yoga-akhya-pithakam-the
Lord's abode; shri-padma-uttara-khanda-in the Uttara-khanda of the Padma Purana;
uktam-described; atra-there; eva-certainly; agre-at the beginning; pravaksyate-is said.
Text 234 c's description of the Lord's Maha-yoga' potencies will now be explained in the
words of Padma Purana, Uttara-khanda:
Text 242
catasro hladini-kirtikaruna-tushtasyah smritah
saktayah sodasatraiva
purvam eva pradarsitah
catasrah-four; hladini-bliss; kirti-fame; karuna-mercy; tustayah-satisfaction; smrtah-are
described in the smrti-sastras; saktayah-potencies; sodasa-sixteen; atra-here; evacertainly; purvam-previously; eva-certainly;l pradarsitah-revealed.
"The Smriti-sastra describes four potencies: 1. hladini (bliss), 2. kirti (fame), 3. karuna
(mercy), and 4. tushti (satisfaction). Sixteen potencies have already been described.
Text 243
vidyayah panca parvani
sankhyadiny atra panca ca
vidyayah-of knowledge; panca-five; parvani-divisions; sakhya-adini-beginnig with saknkhyyoga; atra-here; panca-the five; ca-and.
"There are also five kinds of knowledge, beginning with sankhya-yoga."
Text 244
tani pancaratre
"sankhya-yogau tu vairagyam
tapo bhaktis ca kesave
panca parveti vidyeyam
yaya vidvan harim viset" iti
tani-these; pancaratre-in the Narada-pancaratra; sakhya-Sakhya; yogau' and yoga; tualso; vairagyam-renunciation; tapah-austerity; bhaktih' devotional service; ca-also; kesaveto Lord Kesava; panca-five; parva' parts; iti-thus; vidya-knowledge; iyam-this; yaya-by
which; vidvan-a learned person; harim-Lord Hari; viset-attains; iti-thus.
They are described in the Pancaratra:
"Sankhya, yoga, renunciation, austerity, and devotional service to Lord Kesava are the five
branches of knowledge by which a wise man attains Lord Hari."
Text 245
ity etabhir vritam pancavimsatya saktibhih sada
bhagair aisvarya-dharmadyaih
svair asadhrianodayaih
itaratra virincy-adav
adhruvair asthitaih krisaih
sva eva dhamni vaikunthe
ratim vidadhatam sada
kim va svarupa-bhutatvat
shriyas tasyah svadhamata
iti-thus; etabhih-with them; vrtam-enkowed; panca-vimsatya-with 25; saktibhih-potencies;
sada-eternally; bhagaih-by the word "bhagaih"; aisvarya-dharma-adyaih-with variegated
opulences; svaih-with His own; asadharana-udayaih-extraordinary; itaratra-in other places;
virinci-in the dmigod Brhma; adau-and others; adhruvaih-temporary; asthitaih' uncertain;
krsaih-and meager; sve-in His own; eva-certainly; dhmamni' abode; vaikunthe-1/2
Vaikuntha; ratim-transcendental pleasure pastimes; vidadhatam-performing; sadaeternally; kim va-or; svarupa-bhutatvat' manifested as His potency; shriyah-of Laksmidevi; tasya-of her; sva-dhamata-the abode.
The Lord is surrounded by these 25 extraordinary potencies, beginning with opulence and
piety, eternally. In the demigod Brahma and other jivas these potencies are only briefly and
slightly present. The Lord enjoys pastimes in His abode of Vaikuntha eternally, what to
speak of the pastimes He enjoys as the abode of Goddess Shri.
Text 246
tatha ca bhargava-tantra
"sakti-saktimatos capi
na vibhedah kathancana
avibhinnapi svecchadisabdair api vibhasyate" iti
tatha-in the same way; bhargava-tantra-in the Bhargava-tantra; sakti' of the otency;
saktimatoh-and the possesor of the otency; ca-also;l api' even; na-not; vibhedah-distintion;
kathancana-at all; avibhinna-not different; sva-own; iccha-desire; adi-beginning with;
sabdaih-by the words; api-even; vibhasyate-is explained; iti-thus.
In Bhargava-Tantra:
"The possessor of potencies (the Supreme Personality of Godhead, and the potencies
themselves (the individual living entities, are not different. That they are not different is
explained in the passage beginning with the word `sveccha'".
Text 247
kim ca padmottara-khande
"pradhana-parama-vyomnor
antare viraja nadi
vedanga-sveda-janitatoyaih prasravita subha
kim ca-furthermore; padma-of the Padma Purana; uttara-khande-in the Uttara-khanda;
pradhana-of the primordial material energy; parama-vyomnoh' asnd the spiritual world;
antare-between; viraja-the Viraja; nadi-river; veda-of the Vedas; anga-of the bodies;
sveda-from the perspiration; janita-produced; toyaih-with water; prasravita-flowing; subha'
auspicious.
Furthermore, in Padma Purana (Uttara-khanda 255.57-64,:
"On the border of the material and spiritual worlds flows the auspicious Viraja river, whose
waters were manifest from the perspiration of the Personified Vedas.
Text 248
"tasyah pare para-vyomni
tri-pad-bhutam sanatanam
amritam sasvatam nityam
anantam paramam padam
"suddha-sattva-mayam divyam
aksharam brahmanah padam
aneka-koti-suryagnitulya-varcasam avyayam
"sarva-veda-mayam subhram
sarva-pralaya-varjitam
asankhyam ajaram satyam
jagrat-svapnadi-varjitam
"hitanmayam moksha-padam
brahmananda-sukhahvayam'
samanadhikya-rahitam
ady-anta-rahitam subham
"tejasaty-adbhutam ramyam
nityam ananda-sagaram
evam adi-gunopetam
tad vishnoh paramam padam"
tasyah-that Viraja river; pare-on the farther shore; para-vyomni-in the spiritual sky; tripad-bhutam-comprising three fourth of all existance; •sanatanam-eternal; amrtamnectarean; sasvatam-everlasting; nityam' eternal; anantam-unlimited; paramamtranscendental; padam-place; suddha-sattva-the modes of pure goodness; mayamconsisting of; divyam-spiritual and splendid; aksaram-undecaying; brahmanah-of the
Supreme; padam-the abode; aneka-innumerable; koti-millions; surya-suns; agni-and
blazing fires; tulya-equal; varcasam-splendor; avyayam-imperishable; sarva-of all; vedathe Vedas; mayam-consisting; subhram-splendid; sarva-of all; pralaya-desrtuction;
varjitam-devoid; sankhyam-immesurable; ajaram-free from age and decay; satyam-reality;
jagrat-wakefulness; svapna-sleep; adi-and other states of material consciosness; varjitamdevoid of; hiranmayam-with a golden aura; moksa-padam-the place of liberation; brahmaspiritual; anta-or end; rahitam-without; subham-auspiciou; tejasa-with effulgence; ati-very;
adbhm-wonderful; ramyam-delightful; nityam-eternal; ananda-of bliss; sagaram-like an
ocean; evam-in this way; adi-beginning with; guna-with these qualities; upetam-endowed;
tat' that; visnoh-of Lord Vishnu; paramam-supreme; padam-abode.
"On the far shore of that river, in the spiritual sky, is the eternal, imperishable, unlimited
spiritual world, which is three fourths of all existance, which is made of pure goodness,
which never decays, which is the abode of Brahman, which is splendid as countless millions
of suns and fires, which never withers, which contains all knowledge, which is splendid,
which is not touched by any of the periods of cosmi devastation, which is immeasurable,
which is free from old-age, which is the eternal spiritual reality, which is free from material
states beginning with wakefulness and sleep, which has a golden splendor, which is the
abode of liberation, which brings spiritual bliss, which has no equal or superior, which has
no beginning or end, which is auspicious, which is wonderfully glorious, which is charming,
which is eternal, and which is an ocean of bliss. These are the qualities of Lord Vishnu's
supreme abode.
Text 249
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam hareh
na-not; tat-that; bhasayate-illuminates; suryah-sun; na-nor; sasankah-the moon; na-nor;
pavakah-fire, electricity; yat-where; gatva-going; na-never; nivartante-come back; tat
dhama-that abode; paramam' supreme; hareh-of Lord Hari.
"That abode of Lord Hari is not illkuminated by the sun or moon, nor by electicity. One who
reaches it never returns to this material world.
Text 250
"tad vishnoh paramam dhama
sasvatam nityam acyutam
na hi varnayitum sakyam
kalpa-koti-satair api"
tat-that; visnih-of Lord Vishnu; paramam-supreme; dhama-abode; sasvatam-eternal;
nityam-imperishable; acyutam-without fault; na-not; hi-certainly; varnayitam-to be
described; sakyam-is able; kalpa-of Brahma's days; koti-sataih-with hundreds of millions;
api-even.
"Even in hundreds and millions of Brahma's days one cannot completely describe this
eternal and faultless abode of Lord Vishnu."
Text 251
tatraivagre
"shrisanghri-bhakti-sevaikarasa-bhoga-vivardhitah
mahatmano maha-bhaga
bhagavat-pada-sevakah
tad vishnoh paramam dhama
yanti prema-sukha-pradam
"nana-janapadakirnam
vaikuntham tad dhareh padam
prakarais ca vimanais ca
saudhai ratna-mayair vritam
tatra-in the same scripture; eva-certainly; agre-in the beginning; shri-isa-of the master of
the goddess of fortune; anghri-to the lotus feet; seva-of service; eka-sole; rasa-the
mellows; bhoga-vivardhitah' relishing; maha-atmanah-great souls; maha-bhagah-very
fortunate; bhagavat' of the Supreme Personality of Godhead; pada-the lotus feet; sevakah'
servants; tat-that; visnoh-of Lord Vishnu; paramam-supreme; dhama' abode; yanti-attain;
prema-of pure love of God; sukha-the bliss; pradam' granting; nana-with various;
janapada-residents; akirnam-filled; vaikuntham-Vaikuntha; tat-that; hareh-of Lord Hari;
padam-abode; prakariah-with walls; ca-and; vimanaih-airplanes; ca-also; saudhaih' with
palaces; ratna-mayaih-studded with jewels; vrtam-filled.
As before (Padma Purana, Uttara-khanda 256.9-21):
"Very fortunate great souls who serve the Lord's feet, who are filled with the nectar of
loving service to feet of Shri's husband, attain Lord Vishnu's supreme abode, which gives
the bliss of spiritual love. That is Lord Hari's abode of Vaikuntha, which is filled with many
cities, airplanes and jewel palaces."
Text 252
"tan-madhye nagari dinya
sayodhyeti prakirtita
mani-kancana-citradhyaprakarais toranair vrita
catur-dvara-samayukta
ratna-gopura-samvrita
tat-of that spiritual world; madhye-in the middle; nagari-a city; divya-transcendental; sathat; ayodhya-Ayodhya; iti -thus; prakirtita' named; mani-with jewels; kancana-and gold;
citra-colorful; adhya' enriched; prakaraih-with walls; toranaih-with gatesl vrta-endowed;
catuh' with four; dvara-doors; samyukta-endowed; ratna-with jewels; gopura-with gates;
samvrta-endowed.
"In its midst is a splendid city named Ayodhya' surrounded by many walls colorful with gold
and jewels, many jewel arches, and four great doors.
Text 253
"candadi-dvara-palais ca
kumudadyaih su-rakshita
canda-pracandau prag-dvare
yamye bhadra-subhadrakau
varunyam jaya-vijayau
saumye dhatri-vidhatarau
canda-with Canda; adi-beginning; dvara-of the gates; palaih-with protectors; ca-also;
kumuda-adyaih-beginning with kumuda; su-nicely; raksita-protected; cand-a Canda;
praucandau-and Pracanda; prak-dvare-at the eastern gate; yamye-at the south; bhadraBhadra; subhadraka-and Subhadra; varunyam-at the west; jaya-Jaya; vijaya-and vijaya;
saumye-at the north; dhatr-Dhata; vidhatarau-and Vidhata.
"By gatekeepers headed by Canda, and by Kumuda and others, it is protected. Canda and
Pracanda guard the eastern gate, Bhadra and Subhadra the southern gate, Jaya and Vijaya
the western gate, and Dhata and Vidhata the northern gate.
Text 254
"kumudah kumudakshas ca
pundariko 'tha vamanah
sankukarnah sarvanetrah
sumukhah supratishthitah
ete dik-patayah protah
puryam atra subhanane
kumudah-Kumudha; kumudaksah-Kumudaksa; ca-also; pundarikah-Pundarika; atha-then;
vamanah-Vamana; sankukarnah-Sankukarna; sarvanetrah' Sarvanetra; sumukhahSumukha; supratisthitah-Supratisthita-ete-they; dik-of the directions; patayah-protectors;
proktah-are described; puryam' in the city; atra-here; subha-anane-O beautiful-faced
Parvati.
"Kumuda, Kumudaksha, Pundarika, Vamana, Sankukarna, Sarvanetra, Sumukha, and
Supratishthita guard the directions in this city, O beautiful-faced Parvati.
Text 255
"koti-vaisvanara-prakhyagriha-panktibhir avrita
arudha-yauvanair nityair
divya-nari-narair yuta
koti-millions; vaisvanara-blazing fires; prakhya-like; grha-home; panktibhih-with a series;
avrta-filled; arudha-full blossomed; yauvanaih-youth; nityaih-eternal; divya-splendid; nariwomen; naraih-and men; yuta-endowed with.
"It is filled with palaces brilliant as milions of blazing fires. It is filled with splendid men and
women eternally in the perfection of youth.
Text 256
"antah-puram tu devasya
madhye puryo manoharam
mani-prakara-samyuktam
vara-torana-sobhitam
"vimanair griha-mukhyais ca
prasadair bahubhir vritam
divyapsaro-ganaih stribhih
sarvatah samalankritam
antah-puram-the private apatments; tu-but; devasya-of the Supreme Personality of
Godhead; madhya-in the center; puryah-of the city; manah-haram-enchanting; manijewelled; prakara-with walls; samyuktam-endowed; vara-with; excellent; torana-gates;
sobhitam-decorated; vimanaih-with airplanes; grha-mukhyaih-excellent homes; ca-and;
prasadaih-with palaces; bahubhih-many; vrtam-endowed; dibya-transcendental; apsarahganaih-with Apsaras; stribhih-with women; sarvatah-everywhere; samalankrtam'
decorated.
"In the center is the Lord's beautiful palace enclosed by jewel walls, beautiful with great
gates, surrounded by many vimanas and palaces, and decorated with splendid apsara'
women everywhere.
Text 257
"madhye tu mandapam divyam
raja-sthanam mahotsavam
manikya-stambha-sahasrajushtam ratna-mayam subham
nitya-muktaih samakirnam
sama-ganopasobhitam
madhye-in the middle; tu-also; mandapam-palace; divyam-splendid; raja-of the king;
sthanam-the place; maha-utsavam-filled with the spirit of festive happiness; manikya-with
rubies; stambha-with columns; sahasra-thousands; justam-endowed; ratna-of jewels;
mayam-constructed; subham-auspicious; nitya-muktaih-by the eternally liberated souls;
samakirnem-filled; sama-of the Sama Veda; gana-by the songs; supasobhitam-decorated.
"In the center is the king's splendid, beautiful, and very festive place, filled with jewels,
containing thousands of ruby pillars, filled with eternally liberated souls, and beautiful with
songs of the Sama Veda.
Text 258
"madhye simhasanam ramyam
sarva-veda-mayam subham
dharmadi-daivatair nityair
vritam veda-mayatmakaih
dharma-jnana-mahaisvaryavairagyaih pada-vigrahaih
madhye-in the center; simhasanam-throne; ramyam-beautiful; sarva-veda-mayamconstructed of Vedi hymns; subham-auspicious; dharma-religion; adi-beginning with;
daivataih-by the deities; nityaih-eternal; vrtam' surrounded; veda-maya-atmakaih-full in
knowledge; dharma-piety; jnana' knowledge; maha-great; aisvarya-opulence; vairagyaihand renunciation; pada-vigrahah-personified.
"In the center of that place is a beautiful and auspicious throne made of all the Vedas and
surrounded by the eternal personified Vedas and the deities of religion, knowledge,
opulence, and renunciation."
Text 259
tatraiva
"vasanti madhyame tatra
vahni-surya-sudhamsavah
kurmas ca naga-rajasca
vainateyas trayisvarah
"chandamsi sarva-mantras ca
pitha-rupatvam asthitah
sarvakshara-mayam divyam
yoga-pitham iti smritam
tatra-in the Uttara-khanda of the Padma Purana; eva-certainly;vasanti-reside; madhyam-in
the middle of the palace; tatra-there; vahni-the deity of fire; surya-the deity of the sun;
sudhamsavah-the moon-god; kurmah-Kurma-avatara; ca-and; naga-rajah-Ananta Sesa,
the king of serpents; ca' also; vainateyah-Garuda; trayi-isvarah-the master of the Vedas;
chandamsi' Vedi hymns; sarva-all; mantrah-mantras; ca-and; pitha-ruptvam-the holy
place; asthitah-situated; sarva-all; aksara-scriptures; mayam-consisting of; divyamtranscendental; yoga-pitam-holy place; iti-thus; smrtam-is remembered.
There also (in another passage of Padma Purana, Uttara-khanda 256.23-54):
"In the center reside the deities of fire, sun and moon, Kurma-avatara, Ananta Sesa, and
Garuda, the master of the three Vedas. The Vedi hymns and all sacred mantras also stay in
that holy place, which is made of all the Vedas, and which is known in the Smriti-sastra as
the yoga-pitha.
Text 260
"tan-madhye 'shta-dalam padmam
udayarka-sama-prabham
tan-madhye karnikayam tu
savitryam subha-darsane
isvarya saha devesas
tatrasinah parah puman
tat-of that; madhye-in the center; asta-with eight; dalam-petals; padmam-lotus flower;
udaya-rising; arka-sun; sama-equal; prabham-splendor; tat-of that; madhye-in the center;
karnikayam-in the whorl; tu' also; savitryam-in the Gayatri mantra; subha-darsane-O
beautiful Parvati; isvarya-the goddess of fortune; saha-with; deva-isah-the master of the
demigods; tatra-there; asinah-seated; parah puman-the Supreme Personality of Godhead.
"In the center is an eight-petalled lotus flower as brilliant as the rising sun, and in the
center of that flower is the Gayatri mantra. O beautiful Parvati, in that place the Supreme
Personality of Godhead sits with the goddess of fortune.
Text 261
"indivara-dala-sysmah
surya-koti-sama-prabhah
yuva kimarah snigdhangah
komalavayavair yutah
indivara-of a blue lotus flower; dala-petal; syamah-dark; surya-of suns; koti; millions;
sama-equal; prabhah-effulgence; yuva kumarah-a youth; snigdha-angah-beautiful; komalawith delicate; avayavaih-features; yutah-endowed.
"He is young, dark as a blue lotus petal, and splendid as millions of suns. His limbs are
splendid and handsome, and His features graceful and delicate.
Text 262
"phulla-raktambuja-nibhakomalanghri-karabjavan
prabiddha-pundarikakshah
su-bhruy-lata-yugankitah
phulla-expanded; rakta-red; ambuja-lotus flower; nibha-resembling; komala-delicate;
anghri-feet; kara-and hands; abja-van-with lotuses; prabuddha-opened; pundarika-like
white lotus flowers; aksah-eyes; su' beutiful; bhru-eyebrows; lata-like creepers; yuga-two;
ankitah-marked.
"His delicate hands and feet are like blossoming red lotuses, His eyes are blossoming
lotuses, and His graceful eyebrows are two vines.
Text 263
"su-nasah su-kapoladhyah
su-sobha-mukha-pankajah
mukta-phalabha-dantadhyah
su-smitadhara-vidrumah
su-beautiful; nasah-nose; su-beutiful; kapola-cheeks; adhyah-enriched; su-sobha-beautiful;
mukha-mouth; panjkajah-lotus; mukta-phala-pearls; abha-splendor; danta-with teeth;
adhyah-enriched; su-beutiful; smita-smile; adhara-lips; vikramah-vidrumah-like the red
jewels which grow on the coral-tree.
"His nose is handsome. His cheeks are handsome. His lotus mouth is handsome. He is
glorious with teeth like a row of pearls. His gracefully smiling coral lips are handsome.
Text 264
"paripurnendu-sankasasu-smitanana-pankajah
tarunaditya-varnabhyam
kundalabhyam virajitah
paripurna-full; indu-moon; sankasa-appearance; su-beutiful; smit-smiling; anana-face;
pankajah-lotus flower; taruna-rising; aditya-sun; varanabhyam-with the splendor;
kundalabhyam-with two earrings; virajitah' decorated.
"His smiling lotus face is splendid as a full moon. He shines with earings the color of rising
suns.
Text 265
"su-snigdha-nila-kutilakuntalair upasobhitah
mandara-parijatadhyakavari-krita-kesavan
su-snigdha-beautiful; nila-black; kutila-curling; kuntalaih-with locks of hair; upasobhitahdecorated; mandara-with celestial mandara flowers; parijata-and parijata flowers; adhyaenriched; kavari-krta' decorated; desavan-with hair.
"He is glorious with glistening curly black hair decorated with mandara and parijata flowers.
Text 266
"pratar-udyat-sahasramsunibha-kaustubha-sobhitah
hara-svarna-srag-asaktakambu-griva-virajith
pratah-in the morning; udyat-rising; sahasra-amsu-brilliant sun; nibha-resembling;
kaustubha-with the Kaustubha jewel; sobhitah-decorated; hara-with pearl necklaces;
svarna-and golden; srak-necklaces; asakta' decorated; kambu-like a conch-shell; grivaneck; virajitah-splendid.
"He is decorated with a Kaustubha jewel splendid as the rising sun. He is splendid with gold
and pearl necklaces around His conchshell neck.
Text 267
"simha-skandha-nibhaih proddaih
pinair amsair virajitah
pina-vrittrayata-bhujais
caturbhir upasobhitah
anguliyais ca katakaih
keyurair upasobhitah
simha-of alion; skandha-shoulders; nibhaih-resembling; proccaih-tall; pinaih-broad;.fn 2
amsaih-with shoulderes; virajitah-appearing very splendid; pina-vetta-ayata-broad;
bhujaih-with arms; caturbhih-four; upasobhitah' beautified; anguliyaih-with rings on His
fingers; ca-and; katakaih-with bracelets; kayuraih-and armlets; upasoabhitah-decorated.
"He is glorious with four broad powerful arms, and four broad lionlike shoulders. He is
glorious with many bracelets, armlets, and rings.
Text 268
"balarka-koti-sankasaih
kaustubhadyaih su-bhushanaih
virajita-maha-vaksha
vana-mala-vibhushitah
bala-rising; arka-suns; koti-of millions; sankasaih-with the appearance; kaustubha-adyaihthe Kaustubha jewel and other precious stones; su-bhusanaih-with beautiful decorations;
virajita-splendid; maha-broad; vaksah-chest; vana-mala-with garlands of forest flowers;
vibhusitah' decorated.
"His splendid broad chest is decorated with forest garlands and with the Kaustubha jewel
and other ornaments splendid as millions of rising suns.
Text 269
"vidhatur janana-sthananabhi-pankaja-sobhitah
balatapa-nibha-slakshnapita-vastra-samanvitah
vidhatuh-of Brahma; janana-of birth; sthana-the place; nabhi-navel; pankaja-with the
lotus; sobhitah-beutiulf; bala-atapa-the rising sun; nibha-resembling; slaksna-fine; pitayellow; vastra-garments; samanvitah-wearing.
"He is glorious with a lotus navel that is Brahma's birthplace. He wears fine yellow garments
splendid as the rising sun.
Text 270
"nana-ratna-vicitranghrikatakabhyam virajitah
sa-jyotsna-candra-pratimanakha-panktibhir avritah
nana-various; rtna-jewels; vicitra-colorful anghri-feet; katakabhyam-with anklets; virajitahsplendid; sa-jyotsna-effulgent; candra-moon; pratima; form; nakha-•panktibhih-with toenails; avrtah' endowed.
"He is glorious with anklets wonderful with many jewels. His nails are splendid as glistening
moons.
Text 271
"koti-kandarpa-lavanyah
saundrya-nidhir acyutah
divya-candana-liptango
vana-mala-vibhusitah
"sankha-cakra-grihitabhyam
udbahubhyam virajitah
varadabhaya-hastabhyam
itarabhyam tathaiva ca
koti-millions;l kandarpa-of cupids; lavanyah-beauty; sandarya-of beauty; nidhih-like an
ocan; acyutah-infalliable; divya-glistening; candana-with sandalwood paste; lipta-anointed;
angah-limbns; vana-mala' with a garland of forest flowers; vibhusitah-decorated; sankhaclub; cakra-and disk; grhitabhyam-holding; udbahubhyam-with two upraised arms;
virajitah-splendid; varada-granting benedictions; abhaya-and fearlessness;.fn 2
hastabhyam-with two hands; itarabhyam-other; tatha-in the same way; eva-certainly; caand.
"He is more handsome than millions of Kamadevas. He is an ocean of handsomeness. His
limbs are anointed with glistening sandal paste. He is decorated with a forest garland. He is
glorious with two raised hands holding a conch and cakra and His two other hands granting
blessings and fearlessness.
Text 272
"vamanka-samsthita devi
maha-lakshmir mahesvari
hiranya-varna harini
suvarna-rajata-sraja
vama-left; anka-lap; samsthita-situated; devi-the goddess; maha-laksmih-Maha-Laksmimaha-isvari-the supreme goddess; hiranya-golden; varna-in complexion; harini-beutiful;
suvarna-golden; rajata-and silver; sraj-with garlands.
"Decorated with golden and silver necklaces, beautiful golden Goddess Maha-Lakshmi sits at
His left.
Text 273
"sarva-lakshana-sampanna
yauvanarambha-vigraha
ratna-kundala-samyukta
nila-kuncita-sirshaja
sarva-all; laksana-sampanna-transcendental opulences; yauvana-of youth; arambha-at the
beginning; vigraha-form; ratna-jewelled; kundala-with earrings; samyukta-endowed; nilablack; kuncita-curling; sirsaja' hairs.
"She has all virtues. Her form is always at the beginning of youth. She wears jewel earrings.
Her curly hair is black.
Text 274
"divya-candana-liptangi
divya-pushpopasobhita
mandara-ketaki-jatipushpancita-su-kuntala
divya-splendid; candana-sandalwood paste; lipta-anointed; angi-form; divya-splendid;
puspa-with flowers; upasobhita-beutified; mandara-with mandra; ketaki-ketaki-jati-and
Jati; puspa-flowers; ancit-decorated; su-beutiful; kuntala-hair.
"Her limbs are anointed with glistening sandal paste. She is decorated with splendid flowers.
Her curly hair is decorated with mandara, ketaki and jati flowers.
Text 275
"su-bhruh su-nasa su-sroni
pinonnata-payodhara
paripurnendu-sankasasu-smitanana-pankaja
su-with beautiful; bhruh-eyebrows; su-beautiful; nasa-nose; su-beautiful; sroni-hips; pinalarge; unnata-raised; payodhara-breasts; paripurna-full; indu-moon; sankasa-appearance;
su-beautiful; smita' smiling; anana-face; pankaja-lotus.
"Her eyebrows are beautiful. Her nose is beautiful. Her hips are beautiful. She has large
raised breasts. Her beautiful smiling lotus face is splendid as the full moon.
Text 276
"tarunaditya-varnabhyam
kundalabhyam virajita
tapta-kancana-varnabha
tapta-kancana-bhusana
taruna-rising; aditya-sun; varabhyam-with the color; kundalabhyam-with two earrings;
virajita-beautified; tapta-molten; kancana-gold; varna-abha-with a complexion the color of;
tapta-molten kancana-of gold; bhusana-with ornaments.
"She is splendid with earrings the color of the rising sun. She is the color of molten gold.
Her ornaments are made of gold.
Text 277
"hastais caturbhih samyukta
kanakambuja-bhushita
nana-ratna-vicitradhyakanakambuja-malaya
hara-keyura-katakair
anguriyais ca bhushita
hastiah-with hands; cturbhih-four; samyukta-endowed; kanaka-golden; ambuja-lotus
flowers; bhusita-decorated; nana-various; ratna-jewels; vicitra-colorful; adhya-enriched;
kanaka-golden; ambuja-lotus flowers; malaya-with a garland; hara-with necklaces; keyuraarmlets; katakaih-and bracelets; anguriyaih-with rings on her fingers; ca-also; bhusita'
decorated.
"She has four hands. She is decorated with a golden lotus. She is decorated with a necklace
of golden lotuses wonderfully studded with many jewels. She is decorated with rings,
bracelets, armlets, and neckaces.
Text 278
"bhuja-yugma-dhritodagrapadma-yugma-virajita
grihita-matulungakhyajambunada-karancita
bhuja-arms; yugma-two; dhrta-udagra-upraised; padma-lotus flowers; yugma-two;
virajita-splendid; grhita-clasped; matulunga-matulunga; akhya-named; jambunada-golden;
kara-hands; ancita-decorated.
"Her two upraised hands hold two lotus flowers, and her two other hands hold golden
matulunga fruits.
Text 279
"evam nityanapayinya
maha-lakshmya mahesvarah
modate parama-vyomni
sasvate sarvada prabhuh
evam-in this way; nitya-anapayinya-with His constant companion; maha-laksmya-MahaLaksmi; maha-isvarah-the Supreme Personality of Godhead; modate-experiances
transcendental bliss; parama-vyomni-in the spiritual sky; sasate-eternal; sarvada-eternally;
prabhuh-the supreme master.
"In this way the Supreme Personality of Godhead eternally enjoys transcendental bliss in
the company of His eternal companion, Maha-Lakshmi, in the eternal spiritual sky.
Texts 280 and 281
"parsvayor avani-lile
samasine subhanane
ashta-dikshu dalagreshu
vimaladyas ca saktayah
"vimalotkarshini jnana
kriya yoga tathaiva ca
prahvi satya tathesana
mahisyah paramatmanah
"grihitva camaran divyan
sudhakarap-sama-prabhah
sarva-lakshana-sampanna
modante patim acyutam
parsvayoh-at the heels; avani-Bhu; lile-and Lila; samasine-residing; subha-anane-O
beautiful Parvati; asta-in the eight; diksu-directions; dala-agresu-in the first petals of the
lotus flower; vimala-with Vimala; adyah-beginning; ca-also; saktayah-potencies; vimalaVimala; utkarsini-Utkarsini; jnana-Jnana; kriya-Kriya; yoga; Yoga; tatha-in the same way;
eva-certainly;l ca-also; prahvi-Prahvi; satya-Satya; tatha-in the same way; isana-Isana;
mahisyah-queens; parama-atmanah-of the Supreme Personality of Godhead; grhitvaaccepting; ca-also; amaran-the demigods; divyan-in the celestial planets; sudhakara-to the
moon; sama-with equal; prabhah-splendor; sarva-laksana-with all transcendental
opulences; sampanna-endowed; modante-delight; patim-their husband; acyutam-the
infalliable Supreme Personality of Godhead.
"O girl with the beautiful face, Bhu and Lila stay at His sides, and the potencies headed by
Vimala' stay on the petals in the eight directions. Vimala, Utkarshini, Jnana, Kriya, Yoga,
Prahvi, Satya, and Isana are the Lord's queens. Holding camaras splendid as nectar moons,
they please their husband, the infallible Lord.
Text 282
"divyapsaro-ganah pancasata-sankhyas ca yoshitah
antah-pura-nivasinyah
sarvabharana-bhushitah
"padma-hastas ca tah sarvah
koti-vaisvanara-prabhah
sarva-lakshana-sampannah
sitamsu-sadrisananah
tabhih parivrito raja
susubhe paramah puman
divya-transcendental; apsarah-ganah-celestial ladies; panca-sata-500; sankhya-in number;
ca-also; yositah-women; antah-pura-of the inner chambers of the palace; nivasinyahresidents; sarva-with all;l abharana' ornaments; bhusitah-decorated; padma-like lotus
flowers; hastah-with hands; ca-also; tah-they; sarvah-all; koti-millions; vaisvanara-of fires;
prabhah-with the splendor; sarva-with all; laksana-sampannah' opulence; sitamsu-the
moon; sadrsa-like; ananah-with faces; tabhih-with them; parvrtah-accompanied; raha-the
supreme monarch; susubhe-appeared very splendid; paramah-the supreme; pumanperson.
"Decorated with all ornaments, splendid as millions of blazing fires, filled with all virtues,
their hands lotus flowers and their faces like cooling moons, five hundred transcendental
apsaras reside in the inner rooms of the palace. Surrounded by them, the king, the
Personality of Godhead, shines with great splendor.
Text 283
"ananta-vihagadhisasenany-adyaih suresvaraih
anyaih parijanair nityair
muktais ca parisamvritah
modate ramaya sardham
bhogaisvaryaih parah puman"
ananta-Ananta Sesa; vihaga-adhisa-Garuda, the king of birds; senani' Visvaksena; adyaihbeginning with; sura-of the demigods; isvaraih-with the controllers; anyaih-other;
parijanaih-with His associates; nityaih' eternal; muktaih-liberated; ca-also; parisamvrtahaccompanied; modate' enjoys transcendental bliss; ramaya-the goddess of fortune;
sardham' accompanied by; bhoga-with transcendental pleasures; aisvaryaih-and opulences;
parah-the supreme; puman-person.
"Surrounded by the devotees headed by Ananta Sesha, Garuda the king of birds, General
Vishvaksena and other eternally liberated associates, and accompanied by Goddess Rama,
the Supreme Person enjoys with great opulence."
Text 284
atra karikah
arthatah sabdatas catra
yat punah punar ucyate
tad asambhavya-vastutvat
pratityai hetu-vadinam
atra-of these verses; karikah-the explanation may be given;arthatah' according to the
meaning; sabdatah-according to the words; ca-also; atra' in this description; yat-what;
punah-again; punah-and again; ucyate-is said; tat-that; asambhavya-vastutvat-because of
being impossible to accept; pratityai-as an article of faith; hetu-vadinam-of the
philosophers.
Explanations
Because these things are materially imposssible, what has been directly and indirectly and
again and again said here should be accepted by philosophers on faith.
Text 285
shrisa-nisvasa-rupanam
vedanam tatra murtata
tatas tad-angato jatah
svedah parama-pavanah
shri-isa-of Lord Narayana, the husband of the goddess of fortune; nisvasa-rupanam-with
faith in; vedanam-of the Vedas; tatra-there; murtata-the condition of having a form; tatahtherefore; tat-angatah-from His transcendental body; jatah-produced; svedah-perspiration;
parama' supremely; pavanah-purifying.
There (in Vaikuntha, the Vedas, which are Lord Narayana's breath, have form. The
perspiration born from His limbs is supremely purifying.
Text 286
tripad-vibhuter dhamatvat
tripad-bhutam hi tat padam
vibhutir mayiki sarva
prokta padatmika yatah
tri-pad-vibhuteh-of the three fourth of the energy; dhamatvat-because of being the abode;
tri-pad-bhutam-consisting of three fourth of the energy; hi-certainly; tat padam-that abode;
vibhutih-the energy or potency; mayiki-material; sarva-all; proka-said; pada-armika-only
one fourth; yatah-therefore.
Because it consists of three fourths of the Lord's energy, the spiritual world is called tripad-
bhuta. Being a manifestation of one fourth of the Lord's energy, the material world is called
eka-pad.*
Text 287
amritam sushthu madhuram
sasvatam tu muhur navam
suddha-sattvam tu tat proktam
sattvam aprakritam tu yat
nityaksharadi-sabdais tu
shad-bhava-parivarjanam
amrtam-the word "amrtam"; susthu-clearly; madhuram-means "sweet"; sasvatam-the word
"sasvatam"; tu-also; muhuh-at every moment; navam-new and fresh; suddha-sattvam-the
word "suddha-sattvam"; tu-also; tat-that; proktam-is said; sattvam-existance; aprkartamnon-material; tu-also; yat-which; nitya-"nitya"; aksara-"aksara"; adi-beginning with;
sabdaih' by the words; tu-also; sat-bhava-the siø transformations of material existance;
parivarjanam-devoid of.
In the verse quoted in Text 248, "amritam" means "nectar", "sasvatam" means "ever new
and fresh", "suddha-sattvam" means "not material', and the series of words beginning with
"nitya" and "akshara" mean (that the spiritual world, is free from the siø material
transformations.
Note: The siø material transformations are birth, growth, existence, change, decay, and
death.
Text 288
kim canutthapitanam api karikah
adyam avaranam dikshu
purvadishu kilashtasu
vyuhair lakshmy-adi-sahitair
vasudevadibhir matam
kim ca-furthermore; anutthapitanam-of these verses; api-also; karikah-the explanation;
adyam-the first; avaranam-covering; diksu-in the directions; purva-with the east; adisubeginning; kila-certainly;l astasu-eight; vyuhaih-with the catur-vyuha expansions; laksmiadi-sahitaih-with the goddess of fortune and other associates; vasudeva-adibhih-beginning
with Lord Vasudeva; matam-is considered.
Accompanied by Goddess Lakshmi and other associates, the catur-vyuha expansions
headed by Lord Vasudeva are manifest in the eight directions, beginning with the east.
Text 289
puryo lakshmyah sarasvatya
rteh kanter anukramat
vidikshu parama-vyomna
agneyadishu kirtitah
puryah-cities; laksmyah-of Laksmi; sarasvatyah-Sarasvati; rateh-Rari; kanteh-Kanti;
anukramat-one after another; vidiksu-in the other four directions; parama-vyomnah-of the
spiritual sky; agheya-the south-east; adisu-beginning with; kirtitah-is described.
In the directions beginning with the southeast, the palaces of Lakshmi, Sarasvati, Rati, and
Kanti respectively are situated.
Note: The directions are southeast, southwest, northwest, and northeast.
Text 290
kesavadyair kha caturvimsatya tu dvitiyakam
ashtasu kila kashthasu
tesam jneyam trayam trayam
kesava-with Lord Kesava; adyaih-beginning; iha-here; catuh-vimsatya-24 expansions; tualso; dvitiyakam-the second portion; astasu-in the eight; kila-certainly; kasthasudirections; tesam-of them; jneyam-may be understood; trayam trayam-in groups of three.
In the second part of the spiritual sky, 24 Vishnu-expansions, beginning with Lord Kesava,
are manifest in the eight directions and are counted in groups of three.
Note: These forms of the Lord are: Kesava, Narayana, Madhava, Govinda, Vishnu,
Madhusudana, Trivikrama, Vamana, Shridhara, Hrishikesa, Padmanabha, Damodara,
Vasudeva, Sankarshana, Pradyumna, Aniruddha, Purushottama, Adhokshaja, Nrisimha,
Acyuta, Janardana, Upendra, Hari, and Krishna.
Text 291
dasabhir matsya-kumadyair
dasa-dikshu tritiyakam
dasabhih-by the ten incarnations; matsya-kurma-adyaih-beginning with Matsya and Kurma;
dasa-diksu-in the ten directions; trtiyakam-in the third portion of the spiritual sky.
In the third part of the spiritual sky, ten incarnations of the Lord, beginning with Matsya and
Kurma, are manifest in the ten directions.
Text 292
satyacyutananta-durga
visvaksena-gajananaih
sankha-padma-nidhibhyam ca
turyam ashtasu dikshv idam
sataya-Satya; acyuta-acyuta; ananta-Ananta; durga-Durga; visvaksena-Visvaksena;
gajananaih-Gajanana; sakha-Sankhanidhi; padma-nidhibhyam-Padmanidhi; ca-also;
turyam-the fourth; astau-eight; diksu-in the directions; idam-this.
In the fourth part of the spiritual sky, Satya, Acyuta, Ananta, Durga, Vishvaksena,
Gajanana, Sankhanidhi, and Padmanidhi are manifest in the eight directions.
Text 293
rig-vedadi-catushkena
savitrya garudena ca
tatha dharma-makhabhyam ca
pancamam purva-van matam
rk-veda-adi-beginning with the Rg Veda; catuskena-the four Vedas; savitrya-with Gayatri;
garudena-Garuda; ca-and; tatha-in the same way; dharma-piety; makhabhyam-sacrifice;
ca-and; pancamam-the fifth; purva-vat-as before; matam-is considered.
In the fifth part of the spiritual sky, the four Vedas, beginning with the Rig Veda, Savitri,
Garuda, piety, and sacrifice are manifest as before.
Text 294
sankha-cakra-gada-padmakhadga-sarnga-halais tatha
mushalena ca sashtham syad
indradyaih saptamam tatha
sankha-conch-shell; cakra-Sudarsana cakra; gada-club; padma-lotus flower; khadga-sword;
sarnga-Sarnga bow; halaih-and plow; tatha-in the same way; musalena-wiht the club; caalso; sastham-the sixth portion; syat-is; indra-adyaih-the demigods beginning with Indra;
saptamam-the seventh portion; tatha-in the same way.
In the sixth part of the spiritual sky the Lord's conch, cakra, club, lotus, sword, Sarnga bow,
and cluâ are manifest. In the seventh part of the spiritual sky the devotees headed by Indra
are manifest.
Text 295
"sadhya marud-ganas caiva
visvadevas tathaiva ca
nitya sarve pare dhamni
ye canye tri-divaukasah
te vai prakrita-nake smin
na nityas tri-divesvarah"
sadhyah-the Sadhyas; marut-ganah-Maruts; ca-also; eva-certainly; visvadevahVisvadevas; tatha-in the same way; eva-certainly; ca-also; nityah-eternal; sarve-all; paredhamni-in the spiritual world; ye-who; ca-also; anye-others; tri-diva-okasah-residents of
the upper material •planets; te-they; vai-certainly; prakrta-nake-in the material world;
asmin-in this; na-are not; nityah-eternal; tri-diva-isvarah-the material controlling
demigods.
(The Indra here is not the same as the Indra in the material world. The scriptures explain:)
"In the spiritual world the Sadhyas, Maruts, and Visvadevas are all eternal. Other (Sadhyas,
Maruts, and Visvadevas,, who are rulers of the three heavenly realms of the material world,
are not eternal."
Text 296
vasudevadi-murtinam
saptates tu catur-yujah
lokas tu tavat sankhyakah
pare dhamni cakasati
vasudeva-with Lord Vasudeva; adi-beginning with; murtinam-of the forms; saptateh-of
seventy; tu-also; catuh-yujah-enriched by four; lokah-planets; tu-also; tavat-in that way;
sankhyakah-in number; pare dhamni' in the spiritual world; cakasati-are manifest.
74 forms of the Lord, beginning with the form of Lord Vasudeva, are manifest on the same
number (74, of planets in the spiritual sky.
Text 297
trishu pumso 'vatareshu
rudrat padma-bhavat tatha
bhrigv-adi-krita-nirdharad
vishnur eva mahat-tamah
kim punah purushas tatra
vasudevo 'tra kim taram
tatrapi kim tamam so 'yam
maha-vaikuntha-nayakah
trisu-among the three; pumsah-of the purusa-avatara; avataresu-among the incarnations;
rudrat-to Siva; padma-bhavat-and to Brahma; tatha-in the same way; bhrgu-of Bhrgu
Muni; adi-and other sages; krta-nirdharat-because of the definitive conclusion; visnuhVishnu; eva-certainly; mahat-tamah-is the greatest; kim punah-what to speak?; purusahthe purusa-avatara; tatra-there; vasudevah-Vasudeva; atra-there; kim-who?; taram'
superior; tatra-there; api-also; kim-who; tamam-superior; sah ayam-He; maha-vaikunthaof Vaikunthaloka; nayakah-the leader.
Bhrigu Muni and others have proved (Shrimad-Bhagavatam, Canto 10, Chapter 89, that
Lord Vishnu is better than Siva and Brahma. Then again, the purusha-avataara Lord
Vasudeva is better than Lord Vishnu, and Lord Narayana, the master of Maha'Vaikunthaloka is better than Lord Vasudeva.
Text 298
sadasivakhyo yah sambhuh
sa caisanyavritir mata
sadasiva-Sadasiva; akhyah-named; yah-who; sambhuh-Sambhu; sah-he; ca-also; aisanyafrom the northeast; avrtih-coverin; mata-is considered.
Lord Siva, who is known as Sadasiva and Sambhu, is manifest in the northeast part of
Vaikunthaloka.
Text 299
ato bruve 'nayoh prayo
vailakshanyam dvayor na hi
dipottha-dipa-tulyatvat
syad vilasa-vilasinoh
atah-therefore; bruve-I say; anayoh-of the two of them; prayah-generally;vailaksanyamdifference; dvayoh-of the two; na-is not; hi-certainly; dipa-lamp; uttha-lit; dipa-lamp;
tulyatvat-because of equality; syat-is; vilasa-of the pastime incarnation; vilasinoh-and of
the origin of the pastime incarnation.
Therefore I say that They, the original Personality of Godhead (Lord Narayana, and the
vilasa-avatara (Lord Krishna, are not different, because They are like one lamp that lights
another lamp.
Note: Here the imaginary opponent concludes his attempt, begun in Text 226, to prove that
Lord Narayana is the original Personality of Godhead and Lord Krishna is expanded from
Him. In the next verse Shrila Rupa Gosvami begins his rebuttal.
Text 300
maivam vadir maha-vadin
adhuna tvam apesalah
gahanaisvarya-vikjnana-
rasasvadanayor asi
ma-do not; evam-in this way; vadih-speak; maha-vadin-my loquacious and eloquent friend;
adhuna-now; tvam-you; apesalah-ignorant; gahana-great; aisvarya-of opulence; vijnana-of
the knowledge; rasa-of the nectarean mellows; asvadanayoh-of the sweet taste; asi-are.
O eloquent one, don't speak. You don't understand Krishna's great opulence and sweetness.
Text 301
sarva-vedantatah saram
veda-kalpa-taroh phalam
shri-bhagavatam evatra
pramanam sarvato varam
sarva-of the entire; vedantatah-Vedanta philosophy; saram-essence; veda-of the Vedas;
kalpa-taroh-of the desire-tree; phalam-the fruit; shri-bhagavatam-Shrimad-Bhagavatam;
eva-certainly; atra-in this connection; pramanam-evidence; sarvatah-of all; varam-the
best.
Here Shrimad-Bhagavatam, which is the mature fruit of the Vedi tree of knowledge and the
essence of all Vedanta philosophy, is the best of all evidence.
Text 302
tatha hi shri-tritiye
svayam tt asamyatisayas tryadhisah
svarajya-lakshmy-apta-samasta-kamah
balim haradbhis" cira-loka-palaih
kirita-koty-edita-pada-pithah
tatha hi-furthermore; shri-trtiye-in the Third Canto of Shrimad-Bhagavatam; svayamHimself; tu-but; asamya-unique; atisayah' greater; tri-adhisah-Lord of the three; svarajya'
independent supremacy; lakshmi-fortune; apta-achieved; samasta-kamah-all desires; balim-worshiping paraphernalia; haradbhih-offered by; cira-loka-palaih-by the eternal
maintainers of the order of creation; kirita-koti-millions of helmets; edita-pada-pithah-feet
honored by prayers.
In Shrimad-Bhagavatam (3.2.21):
"The Supreme Personality of Godhead, Krishna, is the master of the three worlds and the
three principal demigods (Brahma, Vishnu, and Siva). No one is equal to or greater than
Him. By His spiritual potency, known as svarajya-lakshmi, all His desires are fulfilled. While
offering their dues and presents in worship, the predominating deities of the planets touch
the lotus feet of the Lord with their helmets. Thus they offer prayers to the Lord."*
Text 303
atra karikah
vidyate nanya-samyatisayau yatreti vigrahe
sarvebhyas tat-svarupebhyah
krishnotkarsha-nirupanat
adhikyam parama-vyomanathad apy asya darsitam
atra-of this verse; karikah-the explanation may be given; vidyate' there is; na-not; anya-of
anyone else; samya-equality; atisayau-or superiority; yatra-where; iti-thus; vigrahe-in His
form; sarvebhyah-of all; tat-svarupebhyah-the forms of the Supreme Personality of
Godheadk krishna-of Shri Krishna; utkarsa-superiority; nirupanat-because of the
description; adhikyam-superiority; parama-vyoma-nathat-to Lord Narayana, the master of
the spiritual sky of Vaikuntha; api-even; asya-of HIm; darsitam-revealed.
Explanation
This verse states that no one is equal to (asamya, or greater than (atisaya, Lord Krishna.
Because Lord Krishna is described as better than all other forms of the Lord, it is shown that
He is also better than Lord Narayana, the master of Vaikuntha.
Text 304
svayam-padena casyanyanairapekshyam udiritam
svayam-padena-by the word "svayam"; ca-also; asya-of Him; anya-others; nairapeksyamindependence; udiritam-is decribed.
The use of the word "svayam" shows that Lord Krishna is not dependant on anyone else.
Text 305
ramo 'py adhika-samyabhyam
mukta-dhamety avadi yat
tatra svayam-padabhavat
krishnenaikyena tasya tat
nara-liladi-sadharmyat
preshtham rupam tad asya yat
ramah-Lord Ramacandra; api-also; adhika-superior; samyabhamy-of equal; mukta-dhamawithout; iti-thus; avadi-is said; yat-which; tatra' there; svayam-pada-the word "svayam";
abhavat-without; krsnena-with Krishna; aikyena-with equality; tasya-of Him; tat-that;
nara-as a human being; lila-adi-pastimes, form, and qualities; sadharmyat-because of
similarity; prestham-most dear; rupam-form; tat-that; asya-of Him; yat' which.
(In Shrimad-Bhagavatam 9.11.20), Lord Ramacandra is described as "without equal or
superior". However, because He is not described as "svayam" (independent, He is not
independent of Lord Krishna. Because He enjoys humanlike pastimes as Lord Krishna does,
the form of Lord Ramacandra is most dear to Lord Krishna.
Text 306
tatha hi brahmande shri-krishna-vakyam
"antaranga-svarupa me
matsya-kurmadayas tv ami
sarvatmanayam atrapi
shrimad-dasarathatmajah" iti
tatha hi-furthermore; brahmande-in the Brahmanda Purana; shri-krishna; of Shri Krishna;
vakyam-the statement; antaranga-internal; svarupah-forms; me' My; matsya-Matsya;
kurma-Kurma; adayah-beginning with; tu-also; ami' they; sarva-atmana-with all my heart;
ayam-He; atra-here; api-also; shrimat-dasaratha-atmajah-Lord Ramacandra, the son of
Maharaja Dasaratha; iti-thus.
The words of Lord Krishna in Brahmanda Purana:
"Matsya, Kurma, and many others are My personal forms. Still, Ramacandra, the son of
Dasaratha, is most dear to My heart."
Text 307
"svayam tv asamyatisayah"
"krishnas tu bhagavan svayam"
ity asya paramaisvaryaviseshasyanuvarnane
padasya svayam ity asya
dvir uktir bodhayaty asau
krishnasyanya-svarupaikyad
adhikyam neti sarvatha
svayam tu asamya-astisayah-this phrase in Shrimad-Bhagavatam 3.2.21; krishnah tu
bhagavan svayam-this phrase in Shrimad-Bhagavatam 1.3.28; iti' thus; asya-of Him;
parama-supreme; aisvarya-of the opulence; visesasya' of the specific; anuvarnane-in the
description; padasya-of the word; svayam iti-"svayam"; asya-of Him; dvih-twice; uktihstatement; bodhayati-informs; asau-He; krishnasya-of Shri Krishna; anya-another;
svarupa-to the form; aikyat-because of equality; adhikyam-superiority; na-not; iti-thus;
sarvatha-in any way.
"Svayam- tt asamyatisayah" (Lord Krishna is the original Supreme Personality of Godhead,
without equal or superior, Shrimad-Bhagavatam 3.2.21) and "krishnas tu bhagavan
svayam" (Shri Krishna is the Original Supreme Personality of Godhead, ShrimadBhagavatam 1.3.28, are two quotes that describe Lord Krishna's supreme power and
opulence. Because He is not dependent on any other form of the Lord, Krishna is the best.
Text 308
tryadhisa iti golokamathura-dvarakabhidham
yat pada-tritayam tasya
so 'dhipatvad adhisvarah
prakritisa-virad-antaryami-kshirabdhi-sayinam
trayanam upariso 'yam
tryadisa iti va smritah
tryadhisah iti-the word "tryadhisa"; goloka-Goloka Vrndavana; mathura' Mathura; dvaraka-
Dvaraka; abhidham-named; yat-who; pada-tritayam-three abodes; tasya-of Him; sah-He;
adhipatvat-because of being the lord; adhisvarah-He is addressed as "adhisa"; prakrti-isa-of
Lord Karanodakasayi Vishnu, the master of the material energy; virt-Garbhodakasayi
Vishnu, who appears as the Universal form;l antah-yami-the Supersoul; ksira-abdhi-sayinawho resides on the ocean of milk; trayanam-of these three; uparisah-supreme master;
ayam-He; tryadhisah iti-as "tryadhisa"; iti' thus; va-or; smrthah-is remembered.
The word "tryadhisa" (the lord of all kinds of threes)" used in the verse quoted in Text 302
may be interpreted to mean "He who is the master of Dvaraka, Mathura, and Goloka", or it
may mean "He who is the master of the three purusha-avataras, Karanokadasayi Vishnu,
the master of the material energy» Garbhodakasayi Vishnu, who appears as the Universal
Form, and Kshirodakasayi Vishnu, the all-pervading Supersoul."
Text 309
svarajya-lakshnya tatrapi
prapta-sarva-samihitah
svenatmana svaya vatmabhutaya sakti-varyaya
rajatiti svarat tasya
bhavah svarajyam ucyate
tad eva lakshmih sarvatisayini sampad etaya
aptah samastah kama yam
kamah preshthartha-siddhayah
svarajya-independant supremecy; laksmya-by fortune; tatra-in this connection; api-also;
prapta-attained; sarva-all; samihitah-desires; svena-the word "sva"; atmana-means "by
Himself"; svaya-by His own; va' or; atma-bhutaya-manifested from Himself; sakti-of
potencies; varyaya-by the best; rajiti-is manifest; iti-thus; svarat-independent; tasya-of
Him; bhavah-the nature; svarajyam-independence; ucyate-is said; tat' therefore; evacertianly; laksmih-fortune; sarva-everything; atisayini' surpassing; sampat-fortune; etayaby which; aptah-are obtained; samastah' all; kamah-desired; yam-to whom; kamah-the
desires; prestha-most der; artha-benefits; siddhayah-perfections.
The word "svarajya-lakshmy-apta-samasta-kamah" means that all the Lord's desires are
fulfilled. "Sva" may mean "by Himself" or "by His own supreme potency", "svarajya", which
comes from the verâ "raj", means "supreme independence", "lakshmi" means "supreme
opulence", and "apta-samasta-kamah" means "He whose every desire is perfectly fulfilled".
Text 310
cireti tu cirayushka
lokapah padmajadayah
tesam kirita-kotibhir
mukutanam satarbudaih
idite samstute padapithe yasyeti vigrahah
cira iti-the word "cira"; tu-also; cira-ayuskah-living for a long time; lokapah-the word "lokapala"; padmaja-adayah-means "Brahma and the other demigods"; tesam-of them; kiritakotibhih-the word "kirita-koti"; mukutanam sata-arbudaih-means "with millions of helmets;
idite-the word "idite"; samsture-means "honored by prayers;" yasya-of whom; iti-thus;
vigrahah-the form.
"Cira" means "They who live for a very long time", "loka-palaih" means "by the demigods
headed by Brahma", "kirita-kotya" means "with millions of helmets", "idita" means "honored
by prayers", and "pada-pithah" means "the feet on His transcendental form".
Text 311
hiradi-ratna-mukutaih
pada-pithabhghttanat
janitena svanaughena
badham utprakshitam stutih
hira-adi-decorated with diamonds and other jewels; mukutaih-with helmets; pada-pitha-at
the Lord's lotus-feet; abhighattanat-because of colliding agaist each other; janitenaproduced; svana-oghena-by the great sound; badham-certainly; utpreksitam-the literary
ornamet known as utpreksa, where because two different things share a single feature, the
author casually assumes that they are identical; stutih-prayers.
When the demigods' helmets, studded with diamonds and other jewels, collided together at
the Lord's feet, they made a flood of sound considered here to be prayers. This is an
utpreksha' metaphor, where different things are assumed to be identical.
Text 312
sva-sva-karmany avasthitya
tais tair brhmadi-lokapaih
ajna-palanam evasya
baler haranam ucyate
sva-sva-karmani-in their own prescribed duties; avasthitya-by being situated in the
performance; taih taih-by them; brahma-adi-beginning with Brahma; lokapaih-by the
maintainers of the creation; ajna-the order; palanam-executing; eva-certainly; asya-of
Him; baleh-of worshipping paraphernalia; haranam-offering; ucyate-is explained.
The demigods headed by Brahma' perform their prescribed duties, and thus follow the
Lord's orders. That is the offering described here.
Text 313
athatra prakriya khyata
paurany esha vilikhyate
atha-now; atra-here; prakriya-section; khyata-described; paurani-in the Puranas; esa-this;
vilikhyate-is written.
Now some passages from the Puranas will be quoted.
Text 314
brahmandanam anantanam
prayo nana-vidhatmanam
vrindani bhagavac-chaktau
vicitrani cakasati
brahmanadanam-of universes; anantanam-unlimited; prayah-generally; nana-vidhaatmanam-variegated; vrndani-the multitudes; bhagavat-of the Supreme Personality of
Godhead; saktau-within the potency; vicitrni' variegated; cakasati-are manifested.
Unlimited variegated material universes are manifested by the potency of the Supreme
Personality of Godhead.
Text 315
sata-koti-pramanani
yojananam tu kanicit
ajandani virajante
sakti-vaicitryato hareh
sata-koti-a billion; pramanani-in measurement; yojananam-of yojanas (eight miles); tueven; kancit-some; ajandani-universes; virajante-are manifest; sakti-of the potency;
vaicitryatah-from the variegated character; hareh-of Lord Hari.
Many universes, some as large as one billion yojanas in measurement, are manifested from
the variegated potencies of Lord Hari
Note: One yojana equal eight miles.
Text 316
kanicic ca nikharvena
tesham padma-yutena ca
tat-parardha-satenapi
vistritani tu kanicit
kancit-some; ca-also; nikharvena-by a billion; tesam-of them; padma-1,000 billions;
ayutena-with 10,000; ca-also; tat-that; parardha-100 million billions; satena-by a hundred;
api-even; vistrtani-in diameter; tu-even; kanicit.
Some universes are one billion yojanas in diameter, others are 1,000 billion ø 10,000
yojanas in diameter, and still others are 100 million billion ø 100 yojanas in diameter.
Text 317
madhye tesham ajandeshu
keshucid vimsatih krita
bhuvananam ca pancasat
kutracit saptatis tatha
satam sahasram ayutam
laksham kvacana rajati
madhye-in the middle; yesam-of them; ajandesu-in the universes; kesucit-in some;
vimsatih-20; krta-constructed; bhuvananam-of planetary systems; ca-also; pancasat-50;
kutracit-in some; saptataih-70; tahtha' in the same way; satam-100; sahasram-1,000;
ayutam-10,000; laksam' 100,000; kvacana-in some; rajati-are manifest.
Some universes contain 20 planetary systems, others contain fifty planetary systems, and
others contain 70 planetary systems. Other universes contain a hundred, a thousand, tenthousand, or a hundred-thousand planetary systems.
Text 318
brahmadya-lokapas teshu
nana-rupas cakasati
paramarddhi-sahasrena
sevyamanah samantarah
kvacid indradayas teshu
maha-kalpa-satayushah
maha-kalpa-parardhayurbhajo brahmadayas tatha
brahma-with Brahma; adya-beginning; lokapah-demigods; tesu-among them; nana-rupahwith various forms; cakasati-manifest; parama-great; rddhi-opulences; sahasrena-with
thousnads; sevyamanah-endowed; samantatah-completely; kvacit-in some universes;
indra-adayah-the demigods heded by Indra; tesu-in them; maha-kalpa-of maha-kalpas
(432 million years); sata-a hundred; ayusah-the life-span; maha-kalpa-of maha-kalpas;
parardha-100, million billions; ayuh-life-span; bhajah' possessing; brahma-adayah-the
demigods headed by Brahma; tatha-in the same way.
In each niverse there is a great community of demigods, headed by Brahma. These
demigods are the possessors of thousands and thousands of great powers and opulences. In
some universes Indra and his associates live for 100 maha-kalpas, and Brahma and his
associates have a life-span of 100 million billion maha-kalpas.
Note: One maha-kalpa equal 432 million earth-years.
Text 319
te te brahma-suresadyah
kathitas cira-lokapah
stutanghri-pithah krishno 'yam
tesham mukuta-kotibhih
te te-all of them; brahma-Brahma; sura-isa-Indra; adyah-beginning with; kathitahdescribed; cira-eternal; lokapah-maintainers of the creation; stuta-glorified with prayers;
anghri-pithah-whose lotus feet; krishnah-Shri Krishna; ayam-He; tesam-of them; mukutaof helmets; kotibhih' with millions.
The demigods beginning with Brahma and Indra are described in the verse quoted in Text
302, where it is said that the demigods, who live for a very long time, touch the lotus feet
of the Lord with their millions of helmets and thus offer prayers to the Lord.
Text 320
ekada dvaraka-puryam
sudharmayam murantake
virajati tam agatya
dvaradhyaksho nyavedayet
didrikshur deva-padabjam
brahma dvare 'vatishthate
ekada-one day; dvarka-puryam-in Dvarak-puri; sudharmayam -in the Sudharma assembly
house; murantake-when Lord Krishna; virajati-was present; tam-Him; agatya-approaching;
dcara-adhyaksah-the doorman; nyavedayet-presentedthe request; didrksuh-eager to see;
deva-of the Supreme Lord; pada-abjam-the lotus feet; brahma-Brahma; dvare-at the door;
avatisthate-is present.
One day, when Lord Krishna was in the Sudharma assembly house in Dvaraka City, the
palace doorman approached the Lord and said that the demigod Brahma was waiting at the
door, eager to see the Lord's lotus feet.
Text 321
agatah katamo brahma
dvariti pariprccha tam
ity acyuta-giram shrinvann
etya dvaradhipah punah
prishtva brahmanam agatya
krishnagre ca tam abravit
agatah sanakadinam
janakas catur-ananah
agatah-arrived; katamah-which?; brahma-Brahma; dvari-at the door; iti-thus; pariprcchaplease ask; tam-him; iti-thus; acyuta-of the infalliable Supreme Personality of Godhead;
giram-the statement; srnvan' hearing; etya-having gone; dvara-adhipah-the doorman;
punah-again; prstva-having asked; brahmanam-Brahma; agatya-approaching; krishna-of
Krishna; agre-in the presence; ca-also; tam-to him; abravit-spoke; agatah' is arrived;
sanaka-adinam-of the Four Kumaras; janakah-the father; catuh-ananah-with four heads.
The Lord asked: "Which Brahma has come to the door? Please ask him." Hearing the Lord's
words, the doorman went again, asked him, returned, and said to Lord Krishna: "He is the
four-headed Brahma, the father of the Four Kumaras."
Text 322
anayeti harer vaca
tena brahma pravesitah
pranaman dandavat prishtah
krishnena kim ihagatah
tvam iti praha tam brahma
devagamana-karanam
vakshye pascad yadatthadya
brahma katama ity adah
jnatum icchami tan natha
brahma nanyo 'sti mad-yatah
anaya-please bring him here; iti-thus; hareh-of Lord Hari; vaca-by the statement; tena-by
this; brahma-Brahma; pravesitah-entere; pranaman' offering obeisances; dandavat-falling
down like stick; prstah-asked; krsnena-by Krishna; kim-why?; iha-here; agatah-have come;
tvam-you; iti' thus; praha-said; tam-to Him; brahma-Brahma; deva-O Lord; agamana-of
my arrival; karanam-the reason; vaksye-I shall relate; pascat-afterwards; yada-when;
attha-you said; adya-for the present moment; brahma-Brahma; katamah-which?; iti-thus;
adah-from this; jnatum-to understand; icchami' I desire; tat-that; natha-O Lord; brahmaBrahma; na-not; anyah-another; asti-there is; mat-yatah-other than me.
When Lord Hari said, "Bring him". Brahma was brought in. Brahma' fell down like a stick to
offer obeisances. Krishna asked him, "Why have you come here?" Brahma replied, "Lord,
later I will tell why I have come, but first I wish to know why You asked, `Which Brahma?'
Lord, there is no Brahma other than me."
Text 323
atha smitva mukundena
dvaravatyam drutam tada
smrita brahmanda-kotibhyo
lokapalah samagatah
ashta-vaktras catuh-sashthivaktrah sata-mukhas tatha
sahasra-vaktra lakshasyah
koti-vaktra virincayah
rudras ca vimsati-mukhas
tatha pancasad-ananah
sata-vaktrah sahasrasya
laksha-bahu-siro-bhritah
purandaras ca lakshaksha
niyutakshas tathapare
apare loka-palas ca
vividhakriti-bhushanah
krishnasya puratah praptah
pada-pitham avanaman
tan drishtva vismayat tasmin
unmamada caturmukhah
atah-then; smitva-smiling; mukundena-by Mukinda; dvaravatyam-at Cvaraka; drutamquickly; tada-then; smrtah-remembered; brahmanda-kotibhyah-from millions of universes;
loka-palah-the demigods; samagatah' assembled; asta-vaktrah-with eight faces; catuhsasthi-vaktrah-with 64 faces; sata-mukhah-with a hundred faces; tatha-in the same way;
sahasra-vaktrah-with a thousand faces; laksa-asyah-with 100,000 faces; koti-vaktrah-with
ten million faces; virincayah-Brahmas; rudrah-Sivas; ca' also; vimsati-mukhah-with twenty
faces; tatha-in the same way; pancasat-ananah-with fifty faces; sta-vaktrah-with a hundred
faces; sahasra-asyah' with a thousand faces; laksa-with a hundred thousand; bahu-arms;
sirah' and faces; bhrtah-manifesting; purandarah-Indras; ca-and; laksa-with a hundred
thousand; aksah-eyes; niyuta-with a million; aksah-eyes; tatha' in the same way; apareothers; apare-other; loka-palah-maintainers of the universes; ca-also; vividha-with various;
akrti-kinds of bodies; bhusanah-and ornaments; krishnasya-of Ld Krishna; puratah-the
presence; praptah-attained; pada-pitham-to the lotus feet; avanaman-offered obeisances;
tan-them; drstva-seeing; vismayat-from astonishment; tasmin' inthis matter; unmamadabecame mad; catuh-kukhah-the four-headed Brahma.
Lord Krishna smiled and meditated. The demigods from ten million universes then hurried to
Dvaraka city. Among the many Brahmas some had eight heads, some sixty-four heads,
some a hundred heads, some a thousand heads, some a hundred thousand heads, and
some ten million heads. Among the many Sivas some had twenty heads, some fifty heads,
some a hundred heads, some a thousand heads, and some a hundred thousand heads and
arms. Among the many Indras some had a hundred thousand eyes, and some had a million
eyes. Many other demigods, with many kinds of forms and ornaments, also came. Then
they all approached Lord Krishna and bowed down before His lotus feet. When the fourheaded Brahma saw all this he became mad with wonder.
Text 324
kim ca
vishnu-dharmottare proktam
sarve brahmanda-mandalah
desato jivatas capi
tulya-rupa bhavanty ami
kim ca-furthermore; visnu-dharmottare-in the Vishnu-dharmottara Purana; proktam-said;
sarve-all; brahmanda-mandalah-the universes; desatah-in the matter of structure; jivatahin the matter of the nature of their residents; ca-also; api-even; tulya-rupah-equal;
bhavanti-are; ami' they.
In Vishnu-dharma Purana, Uttara-khanda, it is said that all the material universes have the
same structure and the same kind of residents:
Text 325
tatha hi
"eka-rupas tathaivandah
sarva eva naresvara
tulya-desa-vibhagas ca
tulya-jantava eva ca" iti
tatha hi-furthermore; eka-with one; rupah-form; tatha-in that way; eva-certainly; andh-the
material universes; sarve-all; eva-certainly; nara-isvara-O king; tulya-desa-bibhagah-with
the same structure; ca-also; tulya-jantavah-with the same kind of living entities; evacertainly; ca' also; iti-thus.
"O king, all material universes have the same form. They have the same regions and the
same kinds of living entities."
Text 326
virodhe 'tra samutpanne
samadhanam vidhiyate
virodhe-in this contradiction; atra-here; samutpanne-arisen; samadhanam-resolution;
vidhiyate-is offered.
A resolution of the apparent contradiction is given here.
Note: The story of the many Brahmas shows that the demigods have different forms from
one universe to the next. The statement of Text 325 affirms that their forms are the same.
Text 327
yatah shri-kaurme
"virodho vakyayor yatra
napramanyam yad isyate
yathaviruddhata ca syat
tatharthah kalpyate tayoh" iti
yatah-because; shri-kaurme-in the Kurma Purana; virodhah-contradiction; vakyayoh-of two
statements; yatra-where; na-not; apramanyam,' inconclusineness of evidence; yat-which;
isyate-is; yatha-just as; aviruddhata-lack of contradiction; ca-also; syat-may be; tatha-in
that way; arthah-the meaning; kalpyate-should be considered; tayoh-of the two
statements; iti-thus.
In Kurma Purana:
"When contradictions are found in the Vedi scripture, it is not that one statement is wrong.
Rather, both statements should be seen in such a way that there is no contradiction."
Text 328
yugapat sakalandani
jatu samharate narih
yugapat-in the same moment; sakala-all; andani-the material universes; jatu-at that time;
samharte-desrtoys; harih-Lord Hari.
At a certain time Lord Hari destroys all the material universes in a single moment.
Text 329
tatha hi shri-vishnu-dharmottare
"anantani tavoktani
yany andani maya pura
sarvani tani samhritya
sama-kalam jagat-patih
prakritau tishthati tada
sa ratris tasya kirtita" iti
tatha hi-furthermore; shri-visnu-dharmottare-in the Vishnu-dharmottara Purana; anantaniunlimited; tva-of You; uktni-said; yani-which; andani-universes; maya-by me; puraformerly; sarvani-all; tani-of them; samhrtya-having destroyed; sama-kalam-at the same
time; jagat-of the universes; patih-the master; prakrtau-in the pterial energy; tisthati-is
situated; tada-then; sa-that; ratrih-the night; tasya-of Him; kirtita' is said.
In Vishnu-dharma Purana, Uttara-khanda:
"As I have already explained to you, Lord Hari destroys all the numberless material
universes at the same time, and then the universes remain in their unmanifest state within
the material energy, prakriti. This is known as the Lord's night."
Text 330
atah samhritya sarvani
punar andany asau shrijan
visamani shrijej jatu
kadacic ca samany api
atah-therefore; samhrtya-having destroyed; sarvani-all; punah-again; andani-the
universes; asau-He; srjan-creating; visamani-different; srjet-he creates; jatu-at that time;
kadacit-sometimes; ca-also; samani' the same; api-also.
After destroying them, the Lord creates the universes again. Somtimes He makes them all
different, and sometimes He makes them all the same.
Text 331
ity aupodghatikam procya
prakritam parilikhyate
iti-thus; aupodghatikam-introduction; procya-having spoken; prakrtam-the original subject
matter; parilikhyate-is described in writing.
Thus we have spoken the introduction to the topi we will address in writing.
Text 332
kim ca tatraiva
yan martya-lilaupayikam sva-yogamaya-balam darsayata grihitam
vismapanam svasya ca sau bhagarddheh
param padam bhushana-bhushanangam
kim ca-furthermore; tatra-in this connection; eva-certainly; yat-His eternal form which;
martya-mortal world; lila-upayikam-just suitable for the pastimes; sva-yoga-maya-balam'
potency of the internal energy; darsayata-for manifestation; grihitam-discovered;
vismapanam-wonderful; svasya-of His own; ca-and; saubhaga-riddheh-of the opulent;
param' supreme; pa' dam-ultimate stand; bhushana-ornament; bhu-shana-angam-of the
ornaments.
In Shrimad-Bhagavatam (3.2.12):
"The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His
eternal form, which is just suitable for His pastimes. These pastimes were wonderful for
everyone, even for those proud of their own opulence, including the Lord Himself in His
form as the Lord of Vaikuntha. Thus His (Shri Krishna's) transcendental body is the
ornament of all ornaments."*
Text 333
atra karikah
yad bimbam martya-lilanam
bhaved aupayikam param
purva-padya-sthitam bimbam
yat-padenanukrishyate
atra-of this verse; karikah-the explanation is given; yt-which; bimbam-the word "bimbam
(form)"; martya-of the mortal world; lilanam-of the pastimes; bhavet-is; aupayikam-just
suitable; param-ultimte; purva' in the previous; padya-verse; sthitam-situated; bimbamthe word "bimbam"; yat-which; padena-by the word; anukrsyate-in grammatical relation.
Explanation
In this verse "martya-lilaupayikam" (just suitable for His pastimes in the mortal world,
modifies "bimbam" (form, in the previous verse.
Text 334
vividhascarya-madhuryaviryaisvaryadi-sambhavat
svasya devadi-lilabhyo
martya-lila manoharah
vividha-variegated; ascarya-wonderful; madhurya-sweetness; virya-heroism; aisvaryaopulence; adi-beginning with; sambhavat-because of the manifestation; svasya-of His own;
deva-as a deity; adi-beginning with; lilabhyah-than the •pastimes; martya-as a human
being; lilah-pastimes; manah-harah-more beautiful.
Because of their wonderful and variegated sweetness, heroism, opulence, and other
transcendental qualities, the human-like pastimes of the Supreme Lord charm the heart
more than His pastimes as a demigod or other bring.
Text 335
dhvanyate bimba-sabdena
sad-gunavali-salinam
sakala-sva-svarupanam
mulatvam tasya sarvatha
dhvanyate-is said; bimba-sabdena-by the word "bimbam"; sat-guna-avali-with the siø
transcendental opulences; salinam-endowed; sakala-all; sva-His own;svarupanam-of the
transcendental forms; mulatvam-the status as the origin; tasya-of Him; sarvatha-in all
respects.
The word "bimbam" (Shrimad-Bhagavatam 3.2.11, refers to He who is the origin of all the
Lord's forms full of siø opulences.
Text 336
atas tad eva nihseshaguna-rupaspadatvatah
vicitra-nara-lilanam
ati-yogyam udiryate
atah-therefore; tat-that; eva-certainly; nihsesa-complete; guna-qualities; rupa-and forms;
aspadatvatah-because of being the reservoir; vicitra-wonderful; nara-resembling those of a
human being; lilanam-of pastimes; ati-very-yog ati-great; yogyam-suitability; udiryate-is
described.
Because He is the abode of all virtue and handsomeness, it is said He is the right person to
enjoy wonderful humanlike pastimes.
Text 337
sva-yoga-maya cic-chaktir
balam tasyah samarthata
etad darsayata saksat
kurvata prakati-kritam
aho madiya-cic-chakteh
prabhavam pasyatadbhutam
divyati-divya-lokeshu
yad-gandho 'pi na sambhavet
taj jagan-mohanam rupam
yayavishkritam idrisam
sva-yoga-mayety adyasya
bhavo 'yam iti gamyate
sva-yoga-maya-the word "sva-maya"; cit-saktih-means the transcendental enegy of the
Lord; balam-the word "balam"; tasyah-of that energy; samarthata-the potency; etat-this;
darsayata-revealing; saksat-kurvata-directly manifesting prakati-krtam-manifested; ahoOh; madiya-My; cit-sakteh-of the transcendental energy; prabhavam-the potency;pasyatajust see; adbhutam-wonderful; divya-ati-divya-lokesu-in the highest material planets; yatof which; gandhah-the fragrence; api-even; na-does not; sambhavet-arise; tat-that; jagatthe universe; mohanam-enchanting; rupam-form; yaya-by which; aviskrtam-manifest;
idrsam-like this; sva-yoga-maya iti-the word "sva-yoga-maya"; adyasya-of the Original
Personality of Godhead; bhavah-the meaning; ayam-this; iti-thus; gamyate-is accepted.
In the verse quoted in Text 332, "sva-yoga-maya" means "the Lord's spiritual potency",
"balam" means "power", and "darsayata" means "revealing". It is as if the Lord said, "See
the wonderful power of My spiritual potency, even the slightest fragrence of which is not
manifest even in the highest planets of the material world!" By this potency the Lord reveals
His form, which charms the entire world. That is the meaning of the word "sva-yoga-maya"
here.
Text 338
svasyatmano 'pi paramavyomesady-atma-darsinah
vismapanam navoddamacamatkriti-karam param
svasya atmanah-of Himself; api-even; parama-vyoma-isa-Lord Narayana, the master of
Vaikuntha; adi-beginning with; atma-darsinah-His own forms; vismapanam-wonderful;
nava-uddama-newer and newer; camatkrti-wonder; karam-causing; param-great.
This form fills even Lord Narayana and the other avataras with great and new wonder.
Text 339
saubhagardhi-mahascaryasaundarya-paramavadhih
tasyah param padam nityot-
karsha-sampad-varaspadam
saubhaga-rddhi-the word "saubhafarddheh"; maha-great; ascarya-wonder; saundaryabeauty; parama-ultimate; avadhih-limit; tasya-of that; param-supreme; padam-abode;
nitya-eternal; utkrarsa-excellence; sampat' opulence; vara-best; aspadam-reservoir.
"Saubhagarddheh" means "the highest, most wonderful handsomeness" and "param
padam" means "He who is the abode of the most exalted eternal opulence".
Text 340
yat tu kaustubha-minendrakundaladyam hi bhusanam
tasyapi bhusanany angany
asyeti sati vigrahe
tasya shri-vigrahasyedam
asamordhvatvam iritam
yat-which; tu-also; kaustubha-the Kaustubha gem; minendra-shark; kunkalabhyam-with
earrings; hi-certainly; bhusanam-ornament; tasya-of Him; api-also; bhusanani-ornaments;
angani-limbs;; asya-of Him; iti' thuys; sati-transcendental; vigrahe-on the form; tasya-of
Him; shri-vigrahasya-form of beauty; idam-this; asama-without equal; urdhvatvam'
position of having no superior; iritam-is described.
"Bhushana" refers to the Kaustubha gem, shark-shaped earrings and other ornaments
decorating the Lord's body. Here it is said that the Lord's form has no equal or superior.
Text 341
sac-cid-ananda-sandratvad
dvayor evaviseshatah
aupacarika evatra
bhedo 'yam deha-dehinoh
sat-eternal; cit-full of knowledge; ananda-sandratvat-and because of being full of bliss;
dvayoh-of the two; eva-certainly; avisesatah-because of the lack of difference;
aupacarikah-imagination; eva-certainly; atra' here; bhedah-distinction; ayam-this; deha-of
the body; dehinoh-and the possessor of the body.
Because He is eternal, and full of knowledge and bliss, there is no difference between the
Lord and His form. The idea that they are different is only an imagination.
Text 342
tatha ca shri-kaurme
"deha-dehi-bhida catra
nesvare vidyate kvacit" iti
tatha-in the same way; ca-also; shri-kaurme-in the Kurma Purana; deha-of the body; dehiofthe possessor of the body; bhida-difference; ca-also; atra-here; na-not; isvare-in the
Supreme Lord; vidyate-exists; kvcit-at all; iti-thus.
In Kurma Purana:
"For the Supreme Lord there is no difference between His body and His self."
Text 343
kim ca shri-dasame shri-pura-strinam uktau
"gopyas tapah kim acaran yad amsya rupam
lavanya-saram asamordhvam ananya-siddham
drigbhih pibanty anusavabhinavam durapam
ekanta-dhama yasasah shriya aisvarasya"
kim ca-furthermore; shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam; shri-pura-of
Mathura city; strinam-of the ladies; uktau-in the statement; gopyah-the gopis; tapahausterities; kim-what; acaran' performed; yat-from which; amusya-of such a one (Lord
Krishna); rupam' the form; lavanya-saram-the essence of loveliness; asama-urdhvam-not
paralleled or wurpassed; ananya-siddham-not perfected by any other ornament (selfperfect); drgbhih-by the eyes; pibanti-they drink; anusva-abhinavam' constantly new;
durapam-diffucult to obtain; ekanta-dhama-the only abode; yasasah-of fame; shriyah-of
beauty; aisvarasya-of opulence.
In Shrimad-Bhagavatam (10.44.14), in the words of the women of (Mathura, City:
"What austerities must the gopis have performed? With their eyes they always drink the
nectar of the face of Lord Krishna, which is the essence of loveliness and is not to be
equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is
self-perfect, ever fresh and extremely rare."*
Text 344
tatha hi shri-baladevam prati shri-krishnoktau
dhanyeyam adya dharani trina-virudhas tvatpada-spriso druma-latah karajabhimrstah
nadyo 'drayah khaga-mrigah sadayavalokair
gopyo 'ntarena bhujayor api yat-spriha shrih
tatha hi-furthermore; shri-baladevam prati-to Lord Balarama; shri-krishna' of Shri Krishna,
uktau-in the statement; dhanya-fortunate; iyam-this; adya-now; dharani-the earth; trinaher grasses; virudhah-and bushes; tvat-Your; pada' of the feet; sprisah-receiving the
touch; druma-the trees; latah-and creepers; kara ja-by Your fingernails; abhimrishtahtouched; nadyah-the rivers; adrayah-and mountains; khaga-the birds; mrigah-and animals;
sa-daya' merciful; avalokaih-by Your glances; gopyah-the gopis; antarena-in between;
bhujayoh-Your two arms; api-indeed; yat-for which; spriha-maintains the desire; shrih-the
goddess of fortune.
In the words of Lord Krishna to Lord Balarama (Shrimad-Bhagavatam 10.15.8):
"This land Vrindavana (Vrajabhumi, is glorified today. Your lotus feet have touched the
earth and grass, Your fingers have touched the trees and creepers, and Your merciful eyes
have glanced upon rivers, hills, birds, and beasts. The gopis have been embraced by Your
arms, and even the goddess of fortune desires this. Now all of these are glorified."*
Text 345
atra karikah
shri-vrindavana-tad-vasimadhuryollasa-cetasa
tat-stave harinarabdhe
nijotkarshavasayinam
tam alocya tato ramam
apadisya vyadhayi sah
atra-of these verses; karikah-the explanation is given; shri-vrndavana-of Vrndavanadhama; tat-vasi-and it's residents; madhurya-of the sweetness; ullasa-joy; cetasa-with the
mind; tat-of them; stave-in the glorification; harina-by Lord Hari; arabdhe-offered; nija-His
own; utkarsa-excellence; avasayinam-of thise who contain; tam-Him; alocya' percieving;
tatah-them; ramam-to Lord Balarama; apadisya vyadhayi-spoke this verse; sah-He.
Explanation
His heart overcome with bliss by seeing the sweetness of Shri Vrindavana and its residents,
Lord Hari praised them in the beginning of this prayer. Then, seeing that Lord Balarama was
the origin of their excellences, Lord Hari praised Him.
Text 346
ato 'tra naiva tatparyam
ramotkarshanuvarnane
sakhya-bhavat tada rame
narmanaivedam iritam
atah-therefore; atra-in this verse; na-not; eva-certianly; tatparyam-the meaning; rama-of
Lord Balarama; utkarsa-superiority; anuvarnane-in the description; sakhya-bhavat-because
of friendship; tada-then; rame-to Lord Balarama; narmana-as a joke; eva-certainly; idamthis; iritam-said.
This verse should not be taken as a serious description of Lord Balarama's superiority over
Lord Krishna. Rather, Lord Krishna is speaking playful joking words out of friendship for
Lord Balarama.
Text 347
bhujantaram tu vakshas te
tena dhanya vrajanganah
yat-spriha vakshase yasmai
shrir apy acarati spriham
bhuja-the arms; antaram-between; tu-even; vaksah-the chest; te-Your; tena-by which;
dhanyah-glorified; vraj-of Vraja; anganah-the gopis; yat-which; sprha-desire; vaksase-at
the chest; yasmai-to which; shrih-the goddess of fortune; api-even; acarati sprham-desires.
In this verse Lord Krishna explains that the gopis are embraced by Lord Balarama to His
chest. Even the goddess of fortune aspires to be embraced in this way by Lord Balarama.
Text 348
yat-sprihaiva param tasya
na tu tat-prapti-yogyata
yat-which; sprha-desire; param-great; tasyah-of her; na-not; tu-but; tat-of that; prapti-for
the attainment; yogyata-suitability.
Although the goddess of fortune, Lakshmi-devi, aspired for the embrace of Lord Balarama,
she never became worthy to attain it.
Text 349
sada vakshah-sthala-sthapi
vaikunthesitur indira
krishnorah-sprihayasyaiva
rupam vivrinute 'dhikam
sada-always; vaksah-sthala-at the chest; stha-remaining; api-although; vaikuntha-isituh-of
Lord Narayanaf, the master of Vaikuntha; indira-Laksmi-devi; krishna-of Lord Krishna;
urah-the chest; sprahaya' with a desire; asya-of whom; eva-certainly; rupam-form;
vivrnute' chooses; adhikam-superior.
Although Shrimati Lakshmi-devi eternally remains on the chest of