Krsna Bhakti Ratna Prakash 5

Fifth Ray of Light

 

 

First Part

 

Text 1

 

tasya nandatmajasyapi

prakaçaà paramatmanaù

aàçaàçaàçavataraëaà

pravakñye paramotsukam

 

tasya – of Him; nanda-atmajasya – the son of Maharaja

Nanda; api – even; prakaçam – the manifestation; parama-

atmanaù – the Supreme Personality of Godhead; aàça – of His

plenary part; amça – of His plenary part; aàça – of His

plenary part; avataraëam – of the incarnations; pravakñye – I

shall describe; parama-utsukam – with great eagerness

 

Now I will eagerly describe the various incarnations and

expansions of the original Supreme Personality of Godhead, the

son of Mahäräja Nanda

 

Text 2 (a

 

atha vånòavanan mathuraà gataù ka eñaù. tad ucyatam.

tad atra sa eva çré-kåñnacandraù sarva-sampurna

prakaças tathalpa-prakaça iti bhedatvat påthan manyate

yath

atha – now; vånòavanat – from Våndävana; mathuram – to

Mathura; gataù – departed; kaù – who?; eçaù – is He;tat – this;

ucyatam – should be explained; tat – this atra – here; saù – He;

eva – certainly; çré-kåñnacandraù – Çri Kåñnacandra;

sarva-sampurna – perfect and complete; prakaçaù

manifestation; tatha – in that way; alpa – small; prakaçaù

manifestation; iti-thus; bhedatvat – because of difference;

påthak – different; manyate – is considered; yatha – just as

 

At this point the question may be raised: “If Çri

Kåñnacandra did not leave Våndävana and go to Mathurä, then

who did?” In answering this question we may note that Çri

Kåñnacandra is the original complete form of the Supreme Lord,

and the other forms of the Lord are partial manifestations of His

personality. The distinctions between the various forms of the

Lord are explained in the following words (Çrila Rüpa Gosvämi’s

Bhakti-rasämåta-sindhu (2.1.221-222)

 

Text 2 (b

 

hariù purnatamaù purna

taraù purna iti tridh

çreñöha-madhyadibhiù çabdai

naöye yaù paripaöhyat

hariù – the Supreme Personality of Godhead; purëa-tamaù

most complete; purëa-taraù – more complete; purëaù

complete; iti-thus; tri-dha – three stages;çreñöha – best;

madhya-adibhiù – middle, etc; çabdaiù – by the words; naöye

in books on dramatics; yaù – who; paripaöhyate – is proclaimed

 

“This is stated in the dramatic literatures as ‘perfect,’

‘more perfect,’ and ‘most perfect.’ thus Lord Kåñëa manifests

Himself in three ways: perfect, more perfect and most perfect.

 

Text

 

prakaçitakhila-guna\

småtaù purnatamo budhai\

asarva-vyaïjakaù purna

taraù purno ‘lpa-darçaka\

 

prakaçita-akhila-gunaù – having all transcendental

qualitites manifested; småtaù – is understood; purëa-tamaù

most perfect; budhaiù – by learned scholars; asarva-vyaïjakaù

having qualities not fully manifested; purëa-taraù – more

perfect; purëaù – perfect; alpa-darçakaù – still less fully

manifested

 

“When the Supreme Personality of Godhead does not manifest

all His transcendental qualities, He is called complete. When

all the qualities are manifest, but not fully, He is called more

complete. When He manifests all His qualities in fullness, He is

called most complete. This is the version of all learned

scholars in the devotional science.”

 

Text 4 (a

 

ity evaà vånòavane purnatamaù çré-bhagavan

kåñnacandraù sva-prakaçaù. anyatralpa-prakaçaù. tad

eva purnataratvena dvaraka-natho vasudevo balaramaç ca

purno ‘pi saha-pradyumnaniruddhadiù. tad anyac ca purna-

kalpatvena brahma-viñnu-çiva-maha-viñnv-adayaù. tatra

viñnur vasudevo yatha mathuraà gacchantaà çré-

bhagavantaà sahasra-çéraso ‘nantasya kroòe akruro ‘paçyad

yatha

 

iti – thus; evam – in this way; vånòavane – in Våndävana;

purnatamaù – most perfect; çré-bhagavan – Supreme Personality

of Godhead; kåñnacandraù – Lord Kåñnacandra; sva-

prakaçaù – self-manifest; anyatra – in other forms; alpa –

slightly; prakaçaù – manifest; tat – this; eva – certainly;

purnataratvena – as more-perfect; dvaraka-nathaù – the master

of Dvaraka; vasudevaù – Lord Vasudeva; balaramaù –

Balarama; ca – and; purëaù – perfect; api – also;saha – with;

pradyumna – Pradyumna; aniruddha-/ adiù – Aniruddha and other

forms of the Lord; tat – therefore; anyat – other; ca – also;

purëa – kalpatvena – considered as perfect; brahma – Brahma

viñëu – Viñëu; çiva – Çiva; maha-viñëu – Maha-Viñëu;

vasudevaù – Vasudeva; yatha – just as; mathuram – to Mathura;

gacchantam – going; bhagavantam – the Supreme Personality of

Godhead; sahasra-çérasaù – who had thousands of hoods;

anantasya – of Lord Ananta; krode – on the lap; akruraù – akrura;

apaçyat – saw; yatha – just as.

 

The most perfect form is Bhagavän Kåñëacandra who

remains in Våndävana. All other forms of the Lord are not as

perfect. The more perfect forms are Lord

Balaräma and Lord Väsudeva, who reigns as the king of

Dvärakä. The perfect forms include Lord Pradyumna, Lord

Aniruddha, and other forms of the Lord. Lord Brahmä, Lord

Viñnu, Lord Çiva, Lord Mahä-Viñnu, and others, are also

counted in the perfect category. Akrüra travelled to Mathurä

with the Väsudeva feature of Lord Viñnu. When the Lord was going

to Mathurä, Akrüra saw him as Lord Väsudeva reclining on the lap

of thousand-headed Lord Ananta (Çrimad-Bhägavatam 10.39.46):

 

 

Text 4 (b)

 

 

tasyotsaìge ghana-çyamaà

péta-kauñeya-vasasam

puruçaà catur-bhujaà çantaà

padma-patrarunekñanam

tasya – of Him; utsaìge – on the lap; ghana – like a could;

çyamam – dark; péta – with yellow; kauñeya – silk; vasasam –

garments; puruñam – the Personality of Godhead; catuù – with

four; bhujam – arms; çantam – peaceful; padma – of a lotus; patra – petal aruëa – reddish;

kñaëam – with eyes.

 

“On the curved lap of Çeña Näga, Akrüra saw Kåñëa

sitting very soberly, with four hands. His eyes were like the

reddish petals of the lotus flower. His complexion was the dark

color of a rain-cloud, and He was dressed in yellow silken

garments.”*

 

 

Text 5 (a)

 

tathatraiva rukminé-rabhase çré-bhagavantam vasudevaà

prati rukminy uvaca yat-karna-mulam ari-karçana

nopayayad yuñmat-katha måda-viriïci-sabhasu géta ity

atra viñnor ullekho na kåtaù. yad eva tat çré-vasudevo

viñnur iti sucitam. tad-guëo yatha båhan-naradéye

 

tatha – in the same way; atra – here; eva – certainly; ;

rukmiëé – of Rukmiëé; rabhase – in the passion; çré-

bhagavantam – to the Supreme Personality of Godhead; vasudevam

prati – to Lord Vasudeva; rukmiëé – Rukmiëé; uvaca – said;

yat – of whom; karëa – of the ear; mulam – the surface; ari – of

enemies; karçaëa – O destroyer; na – not; upapayat – attains;

yuçmat – of You; katha – the topics; måda – of Çiva;viriïci –

of Brahma; sabhasu – in the assemblies; géta – glorified; iti

thus;  atra – here; viñëoù – of Lord Viñëu; ullekhaù –

mention; na – not;  kåtaù – is done; yat – which;eva – certainly;

tat – that;svasudevaù – Çri Vasudeva; viñëuh – Viñëu; iti-

thus; sucitam – is indicated; tat – of Him; guëaù – the

qualities; yatha – just as; båhat-naradéye – in the Båhan-

naradéya Puraëa.

 

In the same way the Lord appeared in Dvärakä in His Väsudeva

form. This may be known from the following passage of Çrimad-

Bhägavatam (10.60.44), where Rukmiëi-devi says to Lord Väsudeva:

“O my Lord, O subduer of enemies, an unfortunate woman who has

never heard of Your glories may accept an ordinary man as her

husband, but a woman who has learned about You –  that You are

praised not only in this world but in the halls of the great

demigods like Lord Brahmä and Lord Çiva –  will not accept

anyone besides Yourself as her husband.”

We may note that although Çrimati Rukmini-devi does not

mentions Lord Väsudeva by name, it is clear from her description

of the Lord that she refers to the Väsudeva expansion of Lord

Viñnu. The qualities of Lord Viñnu are described in the following

statement of Båhan-näradiya Puräna:

 

 

Text 5 (b)

 

 

agratvad atha purvatvat

svayambhur iti kathyate

haraù saàsara-haranad

vibhutvad viñnur ucyate

 

agratvat – because of being first; atha – then; purvatvat –

because of being situated previously; svayambhuù – Lord

Brahma; iti-thus; kathyate – is named; haraù – Lord Çiva;

saàçara – of the material creation; haraëat – because of

removing; vibhutvat – because of being the master of all powers

and opulences; viçùuù – Lord Viñëu; ucyate – is named.

 

 

“Lord Brahmä is known as `Svayambhü’ because he is the first

living entity to appear in the universe. Lord Çiva is known as

`Hara’ because he destroys the material universe. Lord Viñëu is

known by His name because He is the master of all powers and

opulences.”

 

 

Text 6 (a)

 

 

çré-vasudeva-svarupa-viñnor vaibhavaà yatha

mathurayaà kaàsa-vadhaya gatva sva-vaibhavaà darçitam.

tad eva çré-bhagavate mallanam açanir nånam nara-

varaù strénaà smaro murtiman ity adi. tathaiva

dvarakayaà ñoòaça-sahasra-strénaà gåhe ñoòaça-

sahasrani pumaàso bhutva rarama. maha-muni-naradena

dåñöaù. tad anu arjunaà prati viçva-rupaà darçitam.

tatha rukminé-harana-parijata-haraëadi-maha-maha-yuddhe

catur-bhujatvaà prakaöitam. garuòa-vahanaç ca çaìkha-cakra-

gada-padma-dharé ca. ataù çré-rudra uvaca

 

çré-vasudeva – of Çri Vasudeva; svarupa – of the form;

viñëoù – of Lord Viñëu; vaibhavam – the power and opulence;

yatha – just as; mathurayaà – in Mathura; kaàsa – of Kaàsa;

vadhaya – for the killing; gatva – having gone; sva-vaibhavam –

His own power and opulence; darçitam – revealed; tat – therefore;

eva – certainly; çré-bhagavate – in the Çrimad-Bhagavatam;

mallanam – of the wrestlers; açaniù – a thunderbolt; nåëam –

of the human beings; nara-varaù – the best of men; strénam – of

the women-folk; smaraù – cupid; murtiman – personified; iti-

thus; adi – in the passage beginning; tatha – in the same way;

eva – certainly; dvarakayam – in Dvaraka; çoòaça-sahasra – of

16,000; strénam – women; gåhe – in the homes; çoòaça-

sahasrani- 16,000; pumaàsaù – men; bhutva – having become;

rarama – enjoyed pastimes; maha-muni – b the great sage;

naradena-Narada; dåñöaù – seen; tat – that; anu – after;

arjunam prati – to Arjuna; viçva-rupam – the Universal Form;

darçitam – was revealed; tatha – in the same way; rukmiëé – of

Rukmiëé; haraëa – the kidnapping; parijat – of the parijata

tree; haraëa – the taking; adi – beginning with; maha-maha-

yuddhe – in the great battles; catuù-bhujatvam – the nautre of

being four-armed; prakaöitam – is manifested; garuòa – on

garuòa; vahanaù – riding; ca – also; çaìkha – the conch; cakra – disc; gada – club; padma – and

otus; dharé – holding; ca – also;

ataù – therefore; çré-rudraù – Lord Çiva; uvaca – said.

 

 

After He had gone to Mathurä in order to kill Kaàsa, the Lord

manifested the power and opulence of the Viñëu-Väsudeva form.

This is described in the Çrimad-Bhägavatam (10.43.17) in

following words, which describe Lord Väsudeva’s opulence of

appearing differently to different living entities: “Within

Kaàsa’s wrestling arena the Lord appeared to the wrestlers

exactly like a thunderbolt. To the people in general He appeared

as the most beautiful personality. To the females He appeared to

be the most attractive male, Cupid personified.”

The Lord also exhibited the character of Lord Väsudeva in

other situations. One example is how He expanded into 16,000

forms to enjoy transcendental pastimes in the different homes of

His 16,000 wives in Dvärakä, as was observed by Mahämuni Närada.

Another example is the Lord’s revelation of His Universal Form to

Arjuna. The Lord also exhibited a four-armed form during the

great battles fought after His kidnapping Rukmini and after His

taking the pärijäta tree of Indra. At various other times also,

the Lord of Dvärakä rode on Garuòa, and also exhibited a four-

armed from holding the conch, disc, club, and lotus. This feature

of Lord Väsudeva is also described by Lord Çiva in the following

words (Çrimad-Bhägavatam 4.24.28):

 

Text 6 (b)

 

 

yaù paraà raàhasaù sakñat

tri-gunaj jéva-saàjïitat

bhagavantaà vasudevaà

prapannaù sa priyo hi me

yaù – anyone; param – transcendental; raàhasaù – of the

controller; sakñat – directly; tri-guëat – from the three

modes of material nature; jéva-saàjïitat – living

entities called by the name jévas; bhagavantam – unto the

Supreme Personality of Godhead; vasudevam – unot Kåñëa;

prapannaù –  surrendered; saù – he; priyaù – very

dear; hi – undoubtedly; me –  of me.

 

 

“Lord Çiva continued: Any person who is surrendered to the

Supreme Personality of Godhead, Kåñëa, the controller of

everything –  material nature as well as the living entity –

is actually very dear to me.”

 

 

Text 7 (a)

 

 

ity adi pramanena jïatavyam viñnor vasudevasya

paraù çré-kåñnacandraù. çré-viñnur api

vaikunöheçvaraù. ata eva maha-viñnuù. tathatra

pramanam aha yada vaikunöha-dvari jaya-vijayayor brahma-

çapo babhuva tada bhagavatas viñnuna ajïaptam yadi

mayi çatru-bhavaà kåtva patathaù tada janma-

trayanantaraà yuvam ahaà mocayiñyami iti. ato jaya-vijayau

hiranyakña-hiranyakaçipu-rupau bhutva jatau. viñnur

api varaha-nåsiàha-rupau bhutva tau jaghana. yugantare

punas tau ravana-kumbhakarna bhutva jatau. viñnur api

çré-rama-lakñmana-rupau bhutva tau aghana. janmantare

punas tau çiçupala-dantavakra-rupau bhutva jatau viñnur

api çré-vasudeva-balabhadrau bhutva tau jaghana. evaà

janma-trayanantaraà jaya-vijayau muktau babhuvatuù. ata etat

sarvaà viñnor vaibhavam eva våndavana-candrasya naitat.

yataù sarveñaà paraù çré-kåñnacandrasya vaibhavaù. ato

narada-païcaratre ramadayo `vataraç ca karyarthe

sambhavanti ca iti. ata ete sarve çré-kåñnasyaàça

viñnu-svarupavataraù it jïapanéyam. yato divya-

vånòavana-stho bhagavan çré-kåñnacandraù. yatha

goloka-saàhitayam

 

iti – thus; adi – in the passage beginning; pramanena – by

way of evidence; jïatavyam – should be understood; viñnoù – of

Viñnu; vasudevasya – of Vasudeva; paraù – superior; çré-

kåñnacandraù – Çri Kåñnacandra; çré-viñnuù – Çri

Viñnu; api – certainly; vaikunöha – of Vaikunöhaloka;

éçvaraù – the master; ataù eva – therefore; maha-viñëuù –

Maha-Viñëu; tatha – in that way; atra – here; pramaëam –

evidence; aha – explains; yada – when; vaikuëöha – of

Vaikuëöha; dvari – at the gate; jaya – of Jaya;vijayayoù – and

Vijaya; brahma – by the four brahmaëas; çapaù – the curse;

babhuva – was; tada – then; bhagavata – by the Lord; çré-

viñëuna – Çri Viñnu; ajïaptam – instructed; yadi – if;

mayi – towards Me; çatru – of an enemy; bhavam – the condition;

kåtva – having done; patathaù – you fall; tada – then; janma –

births; traya – three; ananataram – after; yuvam – you;aham – I;

mocayiçyami – shall deliver; iti-thus; ;ataù – therefore; jaya – Jaya; vijayau – and Vijaya;

iraëyakña – of Hiranyakña;

hiranyakaçipu – and Hiranyakaçipu; rupau – in the forms;

bhutva – having become; jatau – born; viñëuù – Lord Viñëu;

api – also; varaha-nåsiàha-rupau – in the forms of Lord varaha

and Lord Nåsiàha; rupau – in the forms; bhutva – having

become; tau – them; jaghana – killed; yuga-antare – in the next

yuga; punaù – agtain; tau – them; ravaëa;kumbhakarëau – and

Kumbhakarëa; bhutva – having been; jatau – born; viñëuù –

Lord Viñëu; api – also; çré-rama – of Lord Ramacandra;

lakñmaëa – and Lakñmaëa; rupau – in the forms; bhutva –

having become; tau – them; jaghana – killed; janma-antare – inthe

next birth; punaù – again; tau – they; çiçupaladantavakra – of

Çuçupala and Dantavakra; rupau – in the forms; bhutva –

having been; jatau – born viñëuù – Lord Viñnu; api – also;

çré-vasudeva – as Çri Vasudeva; balabhadrau – and Lord

Balarama; bhutva – having become; tau – them;jaghana – killed;

evam – in this way; janma – births; traya – three;anantaram – after;

jaya – Jaya; vijayau – and Vijaya; muktau – liberated;babhuvatuù – became; ataù – therefore; etat –

his; sarvam – everything;

viñëoù – of Lord Viñnu; vaibhavam – the power and opulence;

eva – certainly; vånòavana-candrasya – of Çri Kåñna, who is

like a splendid moon in Våndävana; na – not; etat – this;yataù – because; sarveçam – to all; paraù

superior; çré-

kåñnacandrasya – of Çri Kåñnacandra; vaibhavaù – the

opulence and power; ataù – therefore; narada-païcaratre – in

the Narada-païcaratra; rama-adayaù – beginning with

Ramacandra; avataraù – incarnations; ca – also; karya-arthe –

for the performance of a particular mission; sambhavanti – appear;

ca – and; iti-thus; ataù – therefore; ete – they;sarve – all;

çré-kåñëasya – of Çri Kåñëa; aàçaù – the expansions;

viñëuppof Viñëu; svarupa – of the form; avataraù –

incarnation; iti-thus; ; jïapanéyam – should be explained.

yataù – because; divya-vånòavana – in Divya-Våndävana;

sthaù – situated; bhagavan – the Supreme Personality of Godhead;

çré-kåñëacandrah – Supreme Personality of Godhead; yatha –

just as; goloka-saàhitayam – in the Goloka-saàhita.

 

 

This evidence clearly demonstrates that the Lord’s form in

Mathurä and Dvärakä is the expansion of Lord Väsudeva. The form

of Çri Kåñëacandra is the ultimate form of the Lord, and is

superior to His form as Viñnu Väsudeva. Viñnu Väsudeva is the

master of Vaikuëöhaloka. From Him Lord Mahä-Viñëu is expanded. To

prove that the Lord ‘s form at Dvärakä is Viñëu Väsudeva the

following evidence is quoted: When Jaya and Vijaya were cursed by

the brähmaëas at the gateway of Vaikuëöhaloka, the Supreme

Personality of Godhead spoke to them the following words: “If you

both agree to become My enemies, I shall liberate you after three

births.” For this reason Jaya and Vijaya were born as Hiraëyakña

and Hiraëyakasipu, whom Lord Viñëu killed in His forms of Varäha

and Nåsiàha. In the next yuga Jaya and Vijaya were born as Rävaëa

and Kumbhakarëa, and were killed by Lord Viñnu in His forms as

Rämacandra and Lakñmaëa. After that Jaya and Vijaya were born as

Çiçupäla and Dantavakra, and Lord Viñëu appeared as Lord Vasudeva

and Lord Balaräma and again killed them. In this way Jaya and

Vijaya attained liberation after three briths. Çri Kåñëacandra’s

power and opulence is superior to that of Lord Viñëu, and that of

any other person. This is confirmed by the following statement of

Närada-païcarätra: “The forms of Lord Rämacandra and the

other incarnations of Godhead all spring from Çri Kåñëa, the

original Supreme Personality of Godhead.” From this we may

understand that all Viñëu-forms and other froms of the

Personality of Godhead are expanded from Çri Kåñëacandra. Çri

Kåñëacandra, the Supreme Personality of Godhead, stays in Divya-

Våndävana. He is described in the Goloka-saàhitä:

 

 

Text 7 (b)

 

 

jyotir-mayaà brahma yatra

tatra vånòavanaà mahat

tatraiva radhika devé

sarva-çakti-namaskåta

tatraiva bhagavan kåñnaù

sarva-deva-çiromani

 

jyotiù-mayam – effulgent; brahma-Brahman; yatra – where;

tatra – there; vånòavanam – Våndävana; mahat – great; tatra –

there; eva – certainly; radhika-Rädhärané;devé – queen;

sarva – by all; çakti – potencies; namaskåta – offered

obeisances; tatra – there; eva – certainly; bhagavan – theSupreme

Personality of Godhead; kåñëaù – Kåñëa; sarva – of all;

deva – deities; çiraù-maëiù – the crest jewels.

 

 

“The transcendental realm of Våndävana is situated within

the Brahman effulgence. In that transcendental Våndävana are

Rädhikä-devi, whom all the Lord’s potencies respectfully worship,

and the Supreme Personality of Godhead, Çri Kåñëa, who is the

crest jewel of all deities.”

 

 

Text 8 (a)

 

 

ata eva maha-viñnur vaibhavam eva. tatra kecid vadanti

sarvam etad asya çré-vånòavanacandrasya vaibhavam eva. sa

eva kià na vibhuù. aho bhadram uktam. tasyaàça-vaibhava

viñnu-vasudevadayaù. aho yadi naivaà tada kathaà vasudevo

brahmadibhiù prarthito vaikuëöhaà gantum. yatha çré-

brahmovaca

 

ataù eva – therefore; maha-viñëuù – Maha-Viñëu;

vaibhavam – power and opulence; eva – certainly; tatra – in this

connection; kecit – some people; vadanti – say; sarvam – all; etat –

this; asya – of Him; Çri Våndävanacandra; vaibhavam – thepower

and opulence; eva – certainly; saù eva – that same person;kim – is

He?; na – not; vibhuù – supremely powerful and opulent;aho – Oh;

bhadram – well; uktam – said; tasya – of Him; aàça – of theparts;

vaibhavaù – the powers and opulences; viñëu – Viñnu;

vasudeva – and Vasudeva; adayaù – beginning; aho – Oh;yadi – if;

na – not; evam – in this way; tada – then; katham – how is it?;

vasudevaù – Lord Vasudeva; brahma-adibhiù – by Brahma and

others; prarthitaù – prayed to; vaikuëöham – Vaikuëöhaloka;

gantum – to go; yatha – just as; çré-brahma – Lord Brahma;

gantum – to go; yatha – just as; çré-brahma – Çri Brahma;

uvaca – said

 

 

Lord Mahä-Viñëu is an expansion of Lord Kåñëa. Some may now

say: “Everything is the potency of Lord Kåñëa, the moon of

Våndävana. Is He not the all-powerful Lord?” Ah, well said. Lord

Viñëu-Väsudeva and all other incarnations of Godhead are expanded

from Kåñëa. If this were not so (and the master of Dvärakä were not

Lord Väsudeva), then why would Brahmä and the other demigods pray

(at the conclusion of the Lord’s pastimes as described in Çrimad-

Bhägavatam Canto 11) that Lord Dvärakänätha return to Vaikuëöha?

(If the master of Dvärakä were directly Lord Kåñëacandra, then

Brahmä and the demigods would have requested Him to return to the

Goloka planet.) In these prayers Lord Brahmä said (Çrimad-

Bhägavatam 1.6.21, 25, 26):

 

 

Text 8 (b)

 

 

bhumer bharavataraya

pura vijïapitaù prabho

tvam asmabhir açeñatman

tat tathaivopapaditam

 

bhumeù – of the earth; bhara – the burden; avataraya – for the

sake of diminishing; pura – previously; vijïapitaù – were

requested; prabho – O Lord; tvam – You; asmabhiù – by us;açeça-

atman – O unlimited Soul of all; tat – that (request); tatha eva – justas expressed by us;

papaditam – was fulfilled.

 

 

“Lord Brahmä said: My dear Lord, previously we requested

You to remove the burden of the earth. O unlimited Personality

of Godhead, that request has certainly been fulfilled.***

 

 

Text 9

 

çarac-chataà vyatéyaya

païca-viàçadhikaà prabho

 

yadu-vaàçe – in the family of the yadu;s avatérnasya – who

has descended; bhavataù – of Yourself; puruça-uttama – O Supreme

Person; çarat-çatam – one hundred autumns; vyatéyaya – -having

passed; païca-viàça – by twenty-five; adhikam – more;prabho – O

Lord.

 

“O Supreme Personality of Godhead, O my Lord, You have

descended into the Yadu dynasty, and thus You have spent one

hundred twenty-five autumns with Your devotees.***

 

 

Text 10

 

 

tataù sva-dhama paramaà

viçasva yadi manyase

sa-lokal loka-palan naù

pahi vaikunöha-kiìkaran

 

tataù – therefore; sva-dhama – Your own abode; paramam – supreme;

viçasva – please enter; yadi – if; manyase – You are so disposed;

sa lokan – with the inhabitants of all the planets; loka-palan – theprotectors of the planets; naù –

s; pahi – please continue

to protect; vaikunöha – of Lord Viñnu; Vaikuëöha; kië

karan – the servants.

 

“O Lord, You are the basis of everything, and if You so

desire, kindly return now to Your own abode in the spiritual

world. At the same time we humbly beg that You always protect

us. We are Your humble servants, and on Your behalf we are

managing the universal situation. We, along with our planets

and followers, require Your constant protection.”***

 

 

Text 11

 

ataù sarvopadhi-rahitasya çré-kåñnacandrasya naitat. sa eva

divya-vånòavaneçaù purna-rasa-mayaù. ananta-vaikunöha-

nathas tasya kiìkaraù. yatha brahma-saàhitayam

 

goloka-namni nija-dhamni tale ca tasya

devé-maheça-hari-dhamasu teñu teñu

te te prabhava-nicaya vihitaç ca yena

govindam adi-puruñaà tam ahaà bhajami

 

ataù – therefore; sarva – all; upadhi – of

designations; rahitasya – devoid; çré-kåñnacandrasya – of

Lord Kåñnacandra; na – not;  etat – this;

sah – He; eva – certainly; ; divya-vånòavana – of

Divya-Våndävana; éçaù – the controller; purna-rasa-

mayaù – full of all transcendental mellows;

ananta – limitless; vaikunöha – of Vaikunöha planets;

nathaù – the masters; tasya – of Him; kiìkaraù – are the

servants; yatha – just as; brahma-saàhitayam – in the

Brahma saàhita: goloka-namni nija-dhamni – in the planet

known as Goloka Våndävana, the personal abode of the Supreme

Personality of Godhead; tale – in the part underneath/

ca – also; tasya – of that; devé – of the goddess Durga;

maheça – of Lord Çiva; hari – of Narayana; dhamasu – in

the planets; teçu teçu – in each of them; te te – those

respective; prabhava-nicayaù – opulences;

vihitaù – established; ca – also; yena – by whom;

govindam – unto that Govinda; adi-puruçam – the Original Supreme

Personality of Godhead; tam – unto Him; aham – I;

bhajami – offer my obeisances.

 

These prayers are clearly not addressed to Çri

Kåñëacandra, who has no material qualities, who is the master

of the transcendental Våndävana planet, who is full of the

nectar of all transcendental mellows, and who has the monarchs of

countless Vaikuëöha planets as His servants. He is described

in the following statement of Brahma-saàhitä (5.43):

 

“Below the planet named Goloka Våndävana are the planets

known as Devi-dhäma, Maheça-dhäma and Hari-dhäma. These are

opulent in different ways. They are managed by the Supreme

Personality of Godhead, Govinda, the original Lord. I offer my

obeisances unto Him.”*

 

 

Text 12

 

 

tatha govinda-vånòavane balabhadraà prati çré-kåñna

uvaca

 

aham atma paraà brahma

sac-cid-ananda-vigrahaù

sadaçiva-maha-viñëu-

brahma-rudradi-karakaù

narakåtir nitya-rupé

vaàçé-vadya-priyaù sada

 

tatha – in the same way; govinda-vånòavane – in the

Govinad-Våndävana-çaçtra; balabhadram prati – to Lord

Balarama; çré-kåñëaù – Çri Kåñna; uvaca – said;aham –

I am; atma – the Supreme Self; param – the Supreme; brahma –

spirit; sat – eternal; cit – full of knowledge; ananda – andbliss;

vigrahaù – whose form; sadaçiva – of Sadaçiva; maha-viñëu –

Maha-Viñëu; brahma – Brahma; rudra – Rudra; adi – and all ;

karakaù – progenitor; nara – human-like; akåtiù – with a form;

nitya – rupé – eternal; vaàçé – the flute; vadya – playing

priyaù – fond; sada – always.

 

 

That Çri Kåñëa is the Original Supreme Personality of

Godhead is also confirmed by the following verse from the

Govinda-Våndävana-çästra, where Kåñëa says to

Balaräma:

 

“I am the Supreme Personality of Godhead. My form is

eternal, full of knowledge, and full of bliss. I am the original

father of Lord Sadäçiva, Lord Viñëu, Lord Brahmä, Lord

Rudra, and everyone else. I am eternally manifest in this

humanlike form, and I am very fond of playing the flute.”

 

 

Text 13

 

 

ata eva teñaà sarveñaà paraù çré-kåñnacandra

eva. yatha brahma-saàhitayaà brahmanaù stutiù

maya hi yasya jagad-anòa-çatani sute

traigunya-tad-viñaya-veda-vitayamana

sattvavalambi-para-sattva-viçuddha-sattvaà

govindam adi-puruñaà tam ahaà bhajami

 

ataù eva – therefore; teçam – of them; sarveçam –

all;paraù – above; çré-kåñnacandraù – Çri

Kåñnacandra; eva – certainly; yatha – just as;

brahma-saàhitayam – in the Brahma-saàhita; brahmaëaù – of Lord

Brahma; stutiù – the prayer:  maya – the external

potency; hi – certainly; yasya – of Whom; jagat-

aëòa – universes; çatani – innumerable; sute – born;

trai-guëya – endowed with the three mundane qualities – sattva, rajas,

tamas; tat – that; viçaya – of the mundane world;

veda –  Vedic knowledge; vitaya-mana – diffuses; sattva – of

all existence; avalambi – supporting;

para – ultimate; sattva – entity; viçuddha – pure

absolute; sattvam – substantive principle.

 

 

That Çri Kåñëacandra is the Original Supreme

Personality of Godhead, superior to Viñëu, Çiva, Brahmä, and

everyone else is also confirmed by the following verse of Brahma-

saàhitä (5.41), where Lord Brahmä prays:

 

“I worship Govinda, the primeval Lord, who is the absolute

substantive principle being the ultimate entity in the form of

the support of all existence, whose external potency embodies the

three-fold mundane qualities, viz., sattva, rajas, and tamas and

diffuses the Vedic knowledge regarding the mundane world.”**

 

 

Text 14 (a)

 

 

tatra sattvavalambbé maha-viñnuù. para-sattvo

vasudevaù. viçuddha-sattvo govindaù. sa eva çré-

kåñnacandraù. tad iti tamo-rajobhyaà samvalitaà sattvam

asminn astéti sattvavalambé viñnur vasudeva eva. viñnuna

yatha såñöià kartuà maya vistarita. ato viñnu-maya-

ruddha såñöiù. lakñmé-sarasvatyadi-parivara iti rajo-

gunaù. tamasa nana-daitya-saàharaù kåtaù. yatha

daityarir janardano madhusudana iti namna jïatavyam. tad

eva vasudevaç ca rajasa kåta-puryaà dvarakayaà

ñoòaça-sahasra-mahiñéñu sat-païcaçat-koöi-sva-vaàço

vistaritaù. tamasa kaàsa-narakady-asura-vadhaù kåtaù.

sattvena påthivéà palayati. ataù sattva-guno viñnuù.

evaà sattvavalambé maha-viñnur yatha brahma-

saàhitayam

 

tatra – in this connection; sattva – on goddness; avalambé –

resting; maha-viñnuù – Maha-Viñnu; para-sattvaù – superior

goodness; vasudevaù – Vasudeva; viçuddha-sattvaù – pure

goodness; govindaù – Govinda; saù – He; eva – certainly;çré-

kåñnacandraù – Çri Kåñëacandra; tat – therefore; iti –

thus; tamaù – with ignorance; rajobhyam – and passion;

samvalitam – connected; sattvam – goodness; asmin – in this;asti –

is; iti – thus; sattva-avalambé – contacting goodness;viñëuh –

Viñëu; vasudevaù – Vasudeva; eva – certainly; viñëuna – by

Lord Viñëu; yatha – just as; såñöim – the creation;kartum –

to create; maya – the illusory potency maya; vistarita – is

expanded; atah – therefore; viñëu – of Viñnu; maya – by the

illusory potency; ruddha – effected; såñöiù – the creation;

lakñmé – lakñmé; sarasvaté – and Sarasvaté; adi – beginning

with; parivaraù – associates; iti – thus; rajaù – ofpassion;

guëaù – the mode; tamasa – by ignorance; nana – of various;

daitya – demons; samharaù – the destruction; kåta – is effected;

yatha – just as; daitya – of the demons; ariù – the enemy;

janardanaù – Janardana; madhusudanaù – Madhusudana; iti –

thus; namna – by the name; jïatavyam – is known; tat –

therefore; eva – certainly; vasudevaù – Vasudeva; ca – also;

rajasa – by passion; kåta – constructed; puryam – in the city;

dvarakayam – in Dvaraka; ñoòaça-sahasra – 16,000;

mahiñéñu – in queens; çaö-païcaçat-koöi – 560 million; sva-

vaàçaù – family members; vistaritaù – expanded; tamasa – by

ignorance; kaàsa-Kaàsa; naraka – Narakasura; adi – beginning

with; asura – of demons; vadhaù – killing; kåtaù – iseffected;

sattvena – by goodness; påthivém – the earth; palayati – He

maintains and protects; ataù – therefore; sattva-gunaù – the

mode of goodness; viñnuù – Lord Viñnu; evam – in this way;

sattva – on goodness; avalambé – resting; maha-viñëuù – Maha-

Viñëu; yatha – just as; brahma-saàhitayam – in the Brahma-

saàhita.

 

 

In this verse the word “sattvävalambi (goodness)” refers to

Lord Mahä-Viñëu. “Para-sattva (superior goodness)” refers to Lord

Väsudeva, and “viçuddha-sattva (pure goodness)” refers to Lord

Govinda, who is known as Çri Kåñëacandra. The word

“sattvävalambi” refers to goodness when it touches the modes of

passion and ignorance. This variety of goodness is manifested

from Lord Mahä-Viñëu and Lord Väsudeva. Lord Mahä-Viñnu expands

His illusory potency mäyä to manifest the creation. The creation

is therfeore done by Lord Viñëu’s mäyä. Lakñmi, Sarasvati, and

other goddesses are manifested from the mode of passion. The

demons are manifested from the mode of ignorance. The Lord has

many names, such as Janärdana and Madhusüdana, that celebrate His

enmity to the demons. By the mode of passion Lord Väsudeva begot

560 million descendents in His 16,000 queens at Dvärakä. By the

mode of ignorance He killed Kaàsa, Narakäsura and other demons.

By the mode of goodness He protects the Earth. Lord

Viñëu is situated in the mode of goodness. Sattvävalambi Mahä-

viñëu is described in the Brahma-saàhitä (5.13-16):

 

 

Text 14 (b)

 

 

haimany andaëi jatani

maha-bhutavåtani tu

praty-anòam evam ekaàçad

ekaàçad viçati svayam

sahasra-murdha viçvatma

maha-viñnuh sanatanaù

 

haimani – golden; anòani – eggs; jatani – are born; maha-

bhuta – with the five great elements; avåtani – covered; tu –

also; prati-aëòam – into each universe; evam – thus; ekaaàçat

eka aàçat – as separate portions; viçati – entered; svayam – of

the same (Maha-Viñëu); sahasra-murdha – possessing thousands

of heads; viçva-atma – the universal soul; maha-viñëuh –

known as Maha-Viñëu; sanatanaù – eternal.

 

 

“The spiritual seeds of Saìkarñaëa existing in the pores of

skin of Mahä-Viñëu are born as so many golden sperms. These

sperms are covered with five great elements. The same Mahä-Viñëu

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, Mahä-Viñnu, possessing thousands of

thousands of heads.**

 

 

Text 15

 

 

vamaìgad asåjad viñnuà

dakñinaìgat praja-patim

jyotir liìga-mayaà çambhuà

kurca-deçad avasåjat

 

ama-aìgat – from His left limb; asåjat – created; viñëum –

Viñëu; dakñiëa-aìgat – from His right limb; praja-patim –

the progenitor of beings, Brahma; jyotiù – the halo; liìga-

mayam – masculine; çambhum – Çambhu; kurca-deçat – from the

space between His eyebrows; avaçrjat – manifested.

 

 

“The same Mahä-Viñëu created Viñnu from His left limb,

Brahmä, the first progenitor of beings, from His right limb and,

from the space between His two eyebrows Çambhu, the divine

masculine halo.**

 

Text 16

 

 

ahaìkaratmakaà viçvaà

tasmad etad avyajayata

 

ahaìkara-atmakam – enshrining the mundane egotistic

principle; viçvam – universe; tasmat – from him (Çambhu);etat –

this; avyajayata – has originated.

 

“The function of Çambhu in relation to jivas is that this

universe enshrining the mundane egotistic principle has

originated from Çambhu.”**

 

 

Text 17 (a)

 

 

iti rajo-gunaù. sattvena sarvam etad vahaty eva. ato rajo-

guna-samvalita-sattvo maha-viñnuù. ata eva viçuddha-

sattvaù çré-kåñnacandraù. tatha hi brahma-

saàhitayam

iti – thus; rajaù – of passion; guëaù – the mode;sattvena – by

goodness; sarvam – everything; etat – this; vahati – Hesustains;

eva – certainly; ataù – therefore; rajaù – of passion;guëa – with

the mode; samvalita – mixed; sattvaù – goodness; mahaviñëuù –

Maha-Viñëu; ataù eva – therefore; viçuddha – pure;sattvaù –

goodness; çré-kåñëacandraù – Çri Kåñëacandra; tath hi –

furthermore; brahma-saàhitayam – in the Brahma-saàhita.

 

 

This is a description of the mode of passion. By the mode of

goodness the Lord maintains everything. In this way Lord Mahä-

Viñëu mnifests the mode of goodness in contact with the mode of

passion. Çri Kåñnacandra manifests the pure mode of goodness.

This is described in Brahma-saàhitä (5.47-48):

 

 

Text 17 (b)

 

 

yah karanarëava-jale bhajati ity adi. yasyaika-

niçvasita-kalam athavalambya ity adi.

 

yaù karaëa-arëava-jale bhajati iti adi – in Brahma-saàhita

5.47  (yaù karaëarëava-jale bhajati sma yoga-nidram ananta-jagad-

aëòa-saroma-kupaù/ adhara-çaktim avalambya paraà sva-murtim

govindam adi-puruñaà tam ahaà bhajami; yasya eka-viçvasita-kalam

atha avalambya iti adi – in Brahma-saàhita 5.48 (yasyaika-

viçvasita-kalam athavalambya jévanti loma-vilaja jagad-aëòa-

nathaù/ viñëur mahan sa iha yasya kala-viçeço govindam adi-

puruñaà tam ahaà bhajami).

 

“I adore the primeval Lord Govinda, who assumes His own great

subjective form, who bears the name of Çeña. Replete with the

all-accomodating potency, and reposing in the causal ocean with

the infinity of the world in the pores of His hair, He enjoys

creative sleep (yoga-nidrä).**

 

“The Brahmäs and other lords of the mundane worlds appear

from the pores of the Mahä-Viñnu and remain alive for the

duration of His one exhalation. I adore the primeval Lord,

Govinda, for Mahä-Viñnu is a portion of His plenary portion.”*

 

 

Text 17 (c)

 

 

para-sattvo vasudevo yatha narada-païcaratre

 

divyati-divyaà çré-dehaà

kala-mayady-agocaram

çvetadvépeçvaraà purnaà

vasudevaà catur-bhujam

 

para-sattvah – situated in superior goodness; vasudevaù – Lord

Vasudeva; yatha – just as; narada-païcaratre – in the Narada-

pancartra; divya-ati-divyam – splendid and transcendental; çré-

deham – whose beautiful form; kala – by time; maya – the illusory

potency; adi – beginning with; agocaram – not within the range of

perception; svetadvépa – of Çvetadvépa; içvaram – the monarch;

purëam – perfect and complete; vasudevam – Vasudeva; catuh – with

four; bhujam – arms.

 

Lord Vasudeva, who manifests the mode of para-sattva

(superior goodness), is described in the Närada-païcarätra:

 

“Lord Väsudeva has four arms. He is the master of

Çvetadvipa. He is perfect and complete. He is handsome. He is

transcendental. He is beyond the touch of time or the illusory

potency, mäyä.”

 

 

Text 18

 

 

viçuddha-sattvo govindo yatha çakra-stutiù

sattvaà viçuddhaà tava dhama çantaà

tapomayaà dhvasta-rajas-tamaskam

mayamayo ‘yam guna-sampravaho

na vidyate te ‘nugrahananubandhaù

 

viçuddha – pure; sattvah – goodness; givindah – Lord Govinda;

yatha – just as; çakra – of Indra; stutiù – the prayer;sattvam –

goodness; viçuddham – pure; tava – Your; dhama – abode;çantam –

peaceful; tapah-mayam – consisting of austerities; dhvasta –

destroyed; rajah – passion; tamaskam – and ignorance; maya – of

maya; mayah – consisting; ayam – this; guëa – of the modes of

nature; sampravahah – stream; na – not; vidyate – is;te – of You;

anugrahana – mercy; anubandhaù – in relation to.

 

 

Lord Govinda, who manifests the mode of viçuddha-sattva

(pure goodness), is described in Indra’s prayers (Çrimad-Bhägavatam

10.17.4):

 

“Now by Your grace I can understand that You are the Supreme

Lord, personality of Godhead, and that You are transcendental to

all the material qualities. Your transcendental position is

viçuddha-sattva, which is above the platform of the material

mode of goodness, and Your transcendental abode is beyond the

disturbance of the material qualities. Your name, fame, form,

quality and pastimes are all beyond this magerial nature, and

they are never disturbed by the three material modes. Your abode

is accessible only for one who undergoes severe austerities and

penances and who is completely freed from the onslaught of

material qualities like passion and ignorance. If someone thinks

that when You come within this material world You accept the

modes of material nature, he is mistaken. The webs of the

material qualities are never able to touch You, and You certainly

do not accept them when You are present within this world. Your

Lordship is never conditioned by the laws of material nature.”*

 

 

Text 19

 

 

tatha vasudevopaniñadi

 

yad-rupam advayaà brahma

madhyady-anta-vivarjitam

sva-prabhaà sac-cid-anandaà

bhaktya janati vavyayam

 

tatha – in the same way; vasudeva-upaniñadi – in the Väsudeva

Upaniñad; yat – which; rupam – form; advayam – non-dual;brahma –

the Supreme Spirit; madhya – middle; adi – beginning; anta – and

end; vivarjitam – without; sva-prabham – self – effulgent; sat –

eternal; cit – full of knowledge; anandam – and bliss; bhaktya –

with devotion; janati – understands; ca – also; avyayam –

imperishable.

 

 

This is also described in the Väsudeva Upaniñad:

 

“By means of devotional service one is able to understand to a

certain extent the Supreme Personality of Godhead, whose self-

effulgent transcendental form is eternal, full of knowledge and

bliss, and limitless, without beginning, middle, or end.”

 

 

Text 20

 

 

tatha brahma-saàhitayam

 

maya hi yasya jagad-anòa-çatani sute

traigunya-tad-viñaya-veda-vitayamana

sattvavalambi-para-sattva-viçuddha-sattvaà

govindam adi-puruñaà tam ahaà bhajami

 

tatha – in the same way; brahma-saàhitayam – in the Brahma-

saàhita; maya – the external potency; hi – certainly; yasya – of

Whom; jagat-aëòa – universes; çatani – innumerable;sute – ???;

trai-guëya – endowed with the three mundane qualities – sattva,

rajas, tamas; tat – that; viçaya – of the mundane world; veda –

Vedic knowledge; vitaya-mana – diffuses; sattva – of all

existence; avalambi – supporting; para – ultimate;sattva – entity;

viçuddha – pure absolute; sattvam – substantive principle.

 

 

This is also described in the Brahma-saàhitä (5.41):

 

“I worship Govinda, the Primeval Lord, who is the absolute

substantive principle, being the ultimate entity in the form of

the support of all existence, whose external potency embodies the

three-fold mundane qualities, viz. sattva, rajas, and tamas, and

who diffuses the Vedic knowledge regarding the mundane world.”**

 

 

Text 21

 

 

tatha narada-païcaratre

 

dvi-bhujaà tu ghana-çyamaà

kiçoraà vana-malinam

divyabharana-divyaìgaà

gopa-kanya-ganavåtam

 

tatha – in the same way; narada-païcaratre – in the Narada –

pancaratra; dvi – with two; bhujam – arms; tu – indeed;ghana – like

a rain-cloud; çyamam – with a dark; complexion; kiçoram –

situated in the kisora age (10-15 years); vana-malinam – wearing

a garland of sylvan flowers; divya – splendid and transcendental;

abharana – with ornaments; divya – splendid and transcendental;

aìgam – whose bodily limbs; gopa – of the cowherd men; kanya – of

the daughters; gana – by the multitude; avåtam – surrounded.

 

 

This is also described in the Närada-païcarätra:

 

“The Supreme Lord has two arms. He is dark as a monsoon

cloud. He is youthful. He wears a garland of forest flowers. His

transcendental limbs are decorated with splendid ornaments. He is

surrounded by the gopis.”

 

 

Text 22

 

 

dayitaà prema-bhaktanam

advaitam brahma-vadinam

ména-kurmadayo yasya

svaàçaàçaù sarva-devataù  éty adi

 

dayitam – the object of love; prema-bhaktanam – of the

devotees situated in pure ove of god; advaitam – the non-dual

Brahman; brahma-vadinam – of the impersonalists; ména – Lord

Matsya; kurma – Lord Kurma; adayah – beginning with; yasya – of

whom; sva – His; aàça – of the parts; aàçaù – the parts;

sarva – all; devtaù – incarnations of Godhead; iti – thus;adi – in

the passage beginning.

 

 

“He is the object of love for the devotees and the non-dual

Brahman for the impersonalists. Lord Matsya, Lord Kürma, and all

other incarnations of Godhead are expanded from Him.”

 

 

Text 23 (a)

 

 

tataù sac-cid-ananda-rupaù. viçuddha-sattvo govindaù. sa

eva çré-kåñnacandraù sva-prakaço divya-våndavaneço

nitya-våndavane sva-prakaço ‘bhud iti veda-vedantadibhir

nidiñöam. tatha hi brahma-saàhitayam

 

tataù – therefore; sat – eternal; cit – full of knowledge;

ananda – and full of bliss; rupaù – whose form; viçuddha-

sattvah – in pure goodness; givindaù – Govinda; sah eva – that same

person; çré-kåñnacandraù – Sri Krsnacandra; sva-prakaçah –

self-manifest; divya-våndavana – of Divya Vrndavana; içah – the

deity; nitya-våndavana – of Nitya-Vrndavana; sva-prakaçah –

self-manifest; abhut – was; iti – thus; veda – by the fourVedas;

vidanta – Vedanta; adibhih – and other Vedic literatures;

nisiñöam – instructed; tatha hi – furthermore; brahma-

saàhitayam – in Brahma-saàhitä.

 

 

Lord Govinda, whose form, is eternal and full of mknowledge

and bliss, and who is situated in pure goodness, is the same Çri

Kåñnacandra, who is self-manifest. he is the king of Divya-

Våndävana and He is also manifest in Nitya-Våndävana. This is

confirmed by the Four Vedas, the Vedänta-sütra, and all othe

Vedic literatures. An example is in the Brahma-samhitä (5.1):

 

 

Text 23 (b)

 

 

éçvaraù paramaù kåñnaù

sac-cid-ananda-vigrahaù

anadir adir govindaù

sarva-karana-karanam

 

ésvaraù – the controller; paramaù – supreme; kåñëaù – Lord

Krsna; sat – eternal; cit – absolute knowledge; ananda – absolute

bliss; vigrahaù – whose form; anadih – without beginning;adih –

the origin; govindaù – Lord Govinda; sarva-karan-karaëam – the

cause of all causes.

 

 

“Kåñëa, who is known as Govinda, is the Supreme Personality

of 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.”**

 

 

 

Second Part

 

 

Text 24 (a)

 

 

kintv evaà çrutaà tal-lakñanam. yady aìga-cihnena jana-

dåg-gocaré-bhavati tada pratéyate. tatra çravanad

darçanaà çreñöham. darçanat sparçanam ity adi. tad eva

pada-cihnena jïayate. yatha padma-purane naradaà prati

brahmovaca

 

kintu – however; evam – in this way; çrutam – heard; tat – of

Him; lakñanam – the characteristics; yadi – if; anga – of the

body; cihnena – by the features; jana – of the living entities;

dåk-gocaré-bhavati – becaomes visible; tada – then; pratéyate –

is understood; tatr – in this matter; çravaëat – than hearing;

darçanam – seeing; çreñöham – is better; daçranat – than

seeing; sparçanam – touching; iti – thus; adi – beginningwith;

tat – this; eva – certainly; pada – of the Lord’s lotus feet;

cihëena – by the signs; jïayate – is understood; yatha – just;

padma-puraëe – in the Padma Purana; naradam prati – to Narada;

brahma – Brahma; uvaca – says.

 

 

The features of the Lord are thus heard from the scriptures.

If the people in general were to see see with their own eyes the

transcendental form of the Lord, then they would have faith. For

them seeing is more reliable evidence than hearing, and touching

is even more reliable than seeing. Brahmä personally saw the

Lord’s lotus feet. In the Padma Puräëa, Brahmä said to Närada:

 

 

Text 24 (b)

 

 

brahmovaca

 

çånu narada vakñyami

padayoç cihna-lakñana

bhagavat-kåñna-rupasya

hy anandaika-ghanasya ca

 

brahma-uvaca – Brahma said; çåëu – just hear; narada – O

Narada; vakñyami – I shall describe; padayoh – of the lotus feet;

cihna-lakñaëam – the signs; bhagavat – full of all opulences;

kåñëa-rupasya – in the form of Krsna; hi – certainly; ananda –

of transcendental bliss; eka-ghanasya – full of intense; ca – and.

 

 

“Brahmä said: Listen, O Närada, I will describe

the symbols on blissful Lord Kåñëa’s lotus feet.

 

 

Text 25

 

 

avatara hy asaìkhyataù

kathita me tavagrataù

paraà samyak pravakñyami

kåñnas tu bhagavan svayam

 

avatarah – incarnations of Godhead; hi – certainly; asankyatah –

innumerable; kathitah – have been described; me – by me; tava

agratah – to you; param – supreme; samyak – truely; pravaksyami – I

shall say; krsnah – Sri Krsna; tu – but; bhagavan – the Original

Personality of Godhead; svayam – personally.

 

 

“Now that I have described the uncountable incarnations of

Godhead, I will say that Çri Kåñna is the Original

Personality of Godhead.

 

 

Text 26

 

 

devanaà karya-siddhartham

åçénaà ca tathaiva ca

avirbhutas tu bhagavan

svanaà priya-cékérçaya

 

devanam – of the demigods; karya – of the work; siddha –

perfection; artham – for the purpose; åçénam – of the sages;

ca – also; tatha – in the same way; eva – certainly; ca – also;

avirbhutah – appeared; tu – also; bhagvan – the Original

Personality of Godhead; svanam – His pure devotees; priya-

cékérçaya – desiring to please.

 

 

“To please His devotees and fulfill the desires of the sages

and demigods, the Lord appeared in this world.

 

 

Text 27

 

 

yair eva jïayate devo

bhagavan bhakta-vatsalaù

tany ahaà veda nanyo ‘sti

satyam etan mayoditam

 

yaih – by which; eva – certainly; jïayate – is known;devah – as

the Personality of Godhead; bhagavan – full of all transcendental

opulences; bhakta-vatsalaù – very affectionate to His devotees;

tani – them; aham – I; veda – know; na – not;anyah – another; asti –

there is; styam – truthfully; etat – this; maya – by me;uditam – is

spoken.

 

 

I know very well the signs by which the opulent Supreme

Lord, who is kind to His devotees, is known. No one else

like Him. I speak the truth.

 

 

Text 28

 

 

ñoòaçaiva tu cihnani

maya dåñöani tat-pade

dakñine cañöa-cihnani

itare sapta eva ca

 

sodasa – sixteen; eva – certainly; tu – also;cihnani – marks;

maya – by me; drstani – observed; tat-pade – on His lotus feet;

daksine – on the right; ca – and; asta – eight;cihnani – marks;

itare – on the other; saptah – seven; eva – certainly; ca – also.

 

 

“I have personally seen sixteen auspicious markings on His

feet. Eight marks are on His right foot and seven on His left.

 

 

Text 29

 

 

dhvajaà padmaà tatha vajram

aìkuço yava eva ca

svastikaà cordhvarekha ca

añöa-konaà tathaiva ca

dhvajam – a flag; padmam – lotus flower; tatha – in the same

way; vajram – thunderbolt; aìkuçah – rod for controlling

elephants; yavah – barleycorn; eva – certainly; ca – also;

svastikam – svastika; ca – and; urdhva-rekha – an auspicious line

going from bottom to top; ca – and; añö-koëam – eight pointed

star; tatha – in the same way; eva – certainly;

ca – also.

 

 

“On His right foot are the signs of a flag, lotus,

thunderbolt, rod for controlling elephants, barleycorn, svastika,

ürdhva-rekhä line, and an eight-pointed star.

 

 

Texts 30 and 31

 

 

saptanyani pravakñyami

samprataà vaiñnavottama

indracapaà trikonaà ca

kalasaà cardha-candrakam

 

ambaraà maysya-cihnaà ca

goñpadaà saptamaà småtam

jambuphala-samakaraà

dåçyate yatra kutracit.”

 

sapta – seven; anyani – others; pravakñyami – I shall

describe; sampratam – now; vaiñnava-uttama – o best of the

Vaisnavas; indracapam – rainbow; trikoëam – triangle;ca – also;

kalasam – water-pot; ca – and; ardha-candrakam – half-moon;

ambaram – sky; maysta-cihnam – the mark of a fish; ca – and;

goñpadam – the hoof print of a cow; saptamam – seventh; småtam –

is remembered; jambu-phala – gold; sama – equal;akaram – form;

dåçyate – are seen; yatra – where; kutracit – at certain times.

 

 

O best of Vaiñëavas, I will now describe the seven other

markings. They are a rainbow, triangle, water-pot, half-moon

sky, fish, and cow’s hoofprint. A golden jambü fruit is also

sometimes seen.

 

 

Text 32

 

ankany etani bho vidvan

dåçyante tu yada kada

kåñëakhyaà tu paraà brahma

bhuvi jataà na saàçayaù

 

ankani – signs; etani – these; bho – O; vidvan – learned

devotee; dåçyante – are seen; tu – and; yadakada – whenever;

kåñëa – Kåñëa; akhyam – named; tu – but; param – supreme;

brahma – Godhead; bhuvi – on the earth; jatam – born; na

saàçayaù – without any doubt.

 

 

“O learned one, whenever these markings are seen, the Supreme

Personality of Godhead, who bears the name Kåñëa, has taken birth

on the Earth. Of this there is no doubt.

 

 

Text 33

 

 

etani vatsa cihnani

dåñöani ca çrutani ca

vedagra-kathitany eva

punaù kià kathayamy aham

 

etani – these; vatsa – O child; cihnani – signs;dåñöani –

seen; ca – and; çrutani – heard; ca – and; veda – of Vedic

literatures; agra – by the best; kathitani – narrated; eva –

certainly; punaù – again; kim – what?; kathayami – shallrelate;

aham – I.

 

 

“My child, I have heard the description of these auspicious

markings from the best of Vedic literatures, and I have also seen

them with my own eyes. What more shall I say?”

 

 

Text 34

 

 

puranantare çaìkha-cakratapatradi-cihna-trayaà ca.

yatha adi-varahe mathura-manòala-mahatmye

 

yatra kåñnena saïcaritaà

kréòétaà ca yatha-sukham

cakraìkita-pada tena

sthane brahma-maye çubhe

 

purana – the Puränas; antare – within; çaìkha – of the conch-

shell; cakra – disc; atapatra – and parasol; adi – beginningwith;

cihëa – signs; trayam – three; ca – also; yatha – just as;adi-

varahe – in the Adi-Varaha Purana; mathura-maëòala-

mahatmye – in the Mathura-mandala-mahatmya; yatra – where;

kåñëena – by Krsna; saïcaritam – traversed;

kréòitam – played; ca – also; yatha-sukham – as He

wished; cakra – with the disc; ankita – marked;

pada – with lotus feet; tena – by Him; sthane – in that

place; brahma-maye – spiritual; çubhe – auspicious.

 

The three signs of the conchshell, disc, and parasol are

described in Puräëas. For example in the Ädi-Varäha Puräëa,

Mathurä-maëòala-mähätmya:

 

“Lord Kåñna enjoyed pastimes here to His hearts content.

With His lotus feet, which are marked with the sign of the disc, He

wandered in this auspicious spiritual place.”

 

 

Text 35 (a)

 

 

yatha krama-dépikayam matsyaìkuçaridara-ketu-

yavabja-vajra-samlakñitaruna-taraìghri-talabhiramam.

aridaram cakra-çaìkham. iti matsya-dhvajatapatraà ceti

rupena cihnitaà carana-dvayam iti. etac cihna-

trayenonaviàçati-cihnani çré-bhagavac-carana-kamale

nirdiñöanéti

 

yatha – just as; krama-dépikayam – in the Krama-dipika;

maysya – with the mark of the fish; aìkuça – rod for controlling

elephants; ari-dara – disc and conch-shell; detu – flag; yava –

barleycorn; abja – lotus flower; vajra – thunderbolt;samlakñita –

marked; aruëa – reddish; tara – very; aìghri – if the feet; tala –

surface; abhiramam – delightful; ari-daram – the word “ari-dara”;

cakra-çaìkham – means “the disc and conch-shell”; atapatram –

parasol; ca – and; iti – thus; rupeëa – in this way;cihëitam –

marked; caraëa – of feet; dvayam – pair; iti – thus;etat – this;

cihëa – markings; trayeëa – with three; una-viàçati – 21;

cihëani – markings; çré-bhagavat – of the Supreme Personality

of Godhead; caraëa-kamale – on the lotus feet; nirdiñöani –

are described; iti – thus.

 

 

In the Krama-dipikä it is said: “The Supreme Lord’s

delightful reddish lotus soles are marked with the signs of the

fish, elephant-rod, disc, conchshell, flag, barelycorn, lotus

flower, and thunderbolt.” The word “aridara” in this passage

refers to both the disc and the conchshell. In this way the Lord’s two feet

are marked with the fish, flag, and parasol. All

told, there are 21 markings on the lotus feet of the Supreme

Personality of Godhead.

 

 

Text 35 (b)

 

 

dvayaà vatha trayaà vatha

catvari païca eva ca

dåçyate vaiñnaa-çreñöhe

avatare kathaïcana

 

dvayam – two; va – or; atha – then; trayam – three;va – or; atha –

then; catvari – four; païca – five; eva – certainly;ca – also;

dåçyate – are seen;vaiñëava – of devotees; çreñöhe – on the

best; avatare – on the incarnation of the Lord; kathaïcana –

sometimes.

 

The scriptures further explain:

 

“Two, three, four, or five of the auspicious signs on Lord

Kåñëa’s lotus feet also appear on the lotus feet of His

various incarnations or sometimes on the lotus feet of the

greatest devotees.”

 

 

Text 36

 

 

athaparaà ca vatsa-harane mahaçcaryaà dåñöva

brahmaha

 

adyaiva tvad-åte ‘sya kià mama na te mayatvam adarçitam

eko ‘si prathamaà tato vraja-suhåd-vatsaù samasta api

tavanto ‘si catur-bhujas tad akhilaiù sakaà mayopasitas

tavanty eva jaganty abhus tad amitam brahmadvayaà

çiñyate

 

ity adi çravaëa-darçananudhyana-nana-pramaëenaiva

jïapanéyam.

 

 

atha – then; aparam – afterwards; ca – also; vatsa – of the

calves; haraëe – in the pastime of stealing; maha – great;

açcaryam – wonder; dåñöva – having seen; brahma – Brahma;aha –

said; adya – today; eva – even; tvat – You;åte – without; asya – of

this; kim – whether; mama – unto me; na – not;te – Your;

mayatvam – inconceivable energy; adarçitam – shown; ekaù –

alone; asi – You were; prathamam – first; tataù – then;vraja –

Vrndavana; suhåt – the friends; vatsaù – the calves;

samastaù – all; api – indeed; tavantaù – as many as; asi – You

were; catur-bhujaù – four-armed Viñnu forms; tat – thereafter;

akhilaiù – by all; sakam – with; maya – by me; upasitaù –

worshiped; tavanti – as many as; eva – endeed; jaganti – material

universes; abhuù – became; tat – then;amitam – immeasurable;

brahma – the Supreme Narayana, the origin of everything;

advayam – alone; çiñyate – remains; iti – thus; adi – in the

passage beginning; çravana – hearing; darçana – seeing;

anudhyana – seeing in meditation; nana – various; pramanea –

by sources of evidence; eva – certainly;jïapanéyam – may be

informed.

 

 

After stealing the Lord’s surabhi calves, Brahmä saw a great

wonder and said (Çrimad-Bhägavatam 10.14.18):

 

“My dear Lord, leaving aside all other things and just

considering today’s happenings –  what I have seen –  are they not

all due to Your inconceivable energies? First of all i saw You

alone; thereafter You expanded Yourself as Your friends, the

calves and all the existence of Våndävana; then I saw You and

all the boys as four-handed Viñëus, and They were being

worshiped by all elements and all demigods, including myself.

Again They were all wound up, and You remained alone as you were

before. Does this not mean that You are the Supreme Lord

Näräyaëa, the origin of everthing, and from You everything

emanates, and again everything enters unto You, and You remain

the same as before?”

 

The Lord may be understood by hearing about Him, seeing Him

directly, or seeing Him in a meditative trance.

 

 

 

 

Third Part

 

 

Text 37

 

 

atha vasudevadayo brahmadayo matsya-kurmadayaù ka ity

ucyatam tad eva bhagaàça-kala-çakty-aveçatvena

nirupitaù. yatha çré-kåñna-yamale

 

bhagas tv ardhaà tad-ardhaà ca

aàça ity abhidhétate

tad-ardhaà kulam akhyataà

kala tasyardham ucyate

 

atha – then; vasudeva – with Vasudeva; adayah – beginning;

brahma – with Lord Brahma; adayah – beginning; maysya – with Lord

Matsya; kurma – and Lord Kurma; adayaùa – beginning;kah – who?;

iti – thus; ucyatam – may be said; tat – that; eva – certainly;

bhaga – of His opulence; aàça – part; kala – fraction; çakti –

by His potency; aveçatvena – as entered; nirupitaù – are

described; yatha – just as; çré-kåñëa-yamale – in the Sri

Krsna-yamala; bhagah – opulence; tu – indeed; ardham – half; tat – of

that; ardham – half; ca – alsop amsah – amsa-avatara;iti – thus;

abhidhiyate – is denoted; tat – of that; ardham – half;kuma – kula-

avatara; akhyatam – is denoted; kala – kala-avatara; tasya – of

that; ardham – half; ucyate – is said.

 

 

Someone may ask: “What is the nature of the Supreme Lord’s

incarnations: the group of incarnations headed by Lord

Väsudeva, the group of incarnations headed by Lord Brahmä, and

the group of incarnations headed by Lord Matsya and Lord Kürma?”

The answer is given: The Supreme Lord’s incarnations may be divided

into the following categories: Bhäga-avatära, aàça-avatära,

kalä-avatära, and çakty-äveça-avatära. These incarnations

are described in the Çri Kåñëa- yämala:

 

“When the Lord expands half of His personality, the

expansion is known as bhäga-avatära. When the bhäga-avatära

expands by half, the expansion is known as aàça-avatära. The

expansion of half of the aàça-avatära is known as kula-avatära,

and the expansion of half of the kula-avatära is known as kalä-

avatära.

 

 

Text 38

 

 

tad-ardhaà çaktir akhyata

aveçaù syat tad-ardhakaù

evaà catuù-çañöhé-bhagair

avataraù paratmanaù

 

tat – of that; ardham – half; çaktih – potency; akhyata – is

denoted; aveçaù – sakty-avesa-avatara; syat – is; tat – ofthat;

ardhakaù – half; evam – in this way; catuù – 64; çañöhé

bhagaih – with opulences; avtaraù – the incarnations; para-

atmanah – of the Supreme Personality of Godhead.

 

 

“Half of the kalä-avatära is known as çakti-avatära, and

when half of a çakti enters an individual living entity, the

incarnation si known as çakty-äveça-avatära. In this way

there are many incarnations of the Supreme Personality of

Godhead, all of them endowed with the Lord’s 64 transcendental

opulences.”

 

 

Text 39

 

 

tan-nirupanam aha tad-ardha-bhago radha. tad yatha

padma-purane

 

adya çaktiù svayaà radha

mukundardhaìga-saìgata

suçéla sugatiù sadhvé

våndavana-vilasiné

 

tat – of this; nirupanam – the description; aha – he says;

tat – of Him; ardha-bhagah – half; radha – Srimati Radharani;

tat – this; tatha – just as; padma-purane – in the Padma Purana;

adya – original; çaktiù – potency; svayam – pwrsonally;

radha – Srimati Radharani; mukunda – of Lord Mukunda; ardha –

half; aìga – of the body; saìgatah – manifested;suçéla – full

of all good qualities; sugtiù – graceful; sadhvé – saintly;

våndavana – in Vrndavana; vilasiné – who performs pastimes.

 

 

Çri Rädhä is manifested from half of Lord

Kåñëa’s body. This is described in the following verse of

Padma Puräëa:

 

“Çri Rädhä is the original potency of the Supreme

Personality of Godhead. She is beautiful, graceful, saintly, and

full of all transcendental qualities. She enjoys pastimes in the

forest of Våndävana. She is manifested from half of Lord

Mukunda’s transcendental body.”

 

 

Text 40

 

 

tatha sammohana-tantre prathama-paöale

 

purnananda-svarupaà yat

tan nityaà netarat punaù

tad-ananda-mayé radha

tad-ananda-mayo hariù

tatha – in that way; sammohana-tantre – in the Sammohana-tantra;

prathama-paöale – Patala 1; purna – perfect and complete;

ananda – of bliss; svarupam – whose form; yat – which;tat – that;

nityam – eternal; na – not; etarat – otherwise; punaù – again; tat-

ananda-mayé – blissful; radha – Srimati Radharani; tat-ananda-

mayah – blissful; hariù – Lord Hari.

 

 

This is also confirmed in the Sammohana-tantra, Paöala 1:

 

“His form is eternally full of bliss. It is never any other

way. Rädhä is full of bliss. Lord Hari is full of bliss.

 

 

Text 41

 

na bhautiko deha-bandhas

tayor ananda-rupayoù

ekaà brahma dvidhabhutaà

yoginaà jïana-hetave

 

na – not; bhautikah – material; deha-bandhah – body;tayoh – of

them; ananda – of bliss; åupayoù – whose forms;ekam – single;

brahma – Supreme Spirit; dvidha – in two forms; abhutam –

manifested; yoginam – of the yogis; jïana-hetave – fir the

knowledge.

 

 

“Their forms are not composed of material elements. Their

forms are full of bliss. They are the single Supreme Spirit,

manifested as two for the knowledge of the devotees.

 

 

Text 42

 

 

dahakena yatha vahnau

vahnià prapya vijåàbhate

çakti-çaktimator aikyaà

yatha jïeyaà manéñibhiù

 

dahakena – by a spark; yatha – just as; vahnau – in a fire;

vahnim – fire; prapya – attaining; vijåàbhate – expands;çakti –

of the potency; çaktimatoh – of the possessor of potencies;

aikyam – oneness; yatha – just as; jïeyam – should be understood;

manéçibhiù – by the thoughtful.

 

 

“The wise know that as a spark is one with the fire, so the

potency and the master of potencies are one.

 

 

Texts 43-46

 

 

tathardhaìgat samutpanna ardhaìga-svarupa radha.

yatha govinda-våndavane balaramaà prati çré-kåñna

uvaca

 

çånuñva kathayiñyami

balarama yatha mama

tri-bhaìgatvaà ca taà vaàçéà

gåhétva håñöa-manasaù

 

divya-népaìghri-paöale

mani-baddhe maha-prabhe

suvarna-vedika-madhye

nirmale pratinirmale

 

sampaçyann atmanatmanaà

svayam eva vimohitaù

ekasminn eva samaye

yato me hådaye rasaù

 

çåìgarakhyaù sukha-mayaù

sarva-lokaika-mohanaù

atmanaà rantum icchami

narétvaà manasepsitam

 

tatha – in that way; ardha – half; aìgat – of the body;

samutpanna – manifested; ardha – of half; aìga – of the body;

svarupa/ – the form; radha – Srimati Radharani; yatha – just as;

govinda-våndavane – in the Govinda-Vrndavana-sastra; balaramam

prati – to Lord Balarama; çré-kåñnah – Sri Krsna; uvaca –

said; çånuçva – listen; kathayiçyami – I shall narrate;

balarama – O Balarama; yatha – just as; mama – My; gri-

bhangatvam – three-fold bending psture; ca – also; tam – this;

vamçém – flute; gåhétva – taking; håñöa – jubilant;

manasaù – at heart; divya – transcendental; hépa – of a kadamba

tree; aìghri-paöale – at the base; mani-baddhe – studded with

jewels; maha-prabhe – effulgent; suvarna – golden; vedika –

platform; madhye – in the middle; nirmale pratinirmale – pure and

splendid; sampasyan – seeing; atmana – by Myself; atmanam –

Myself; svayam – personally; eva – certainly;samaye – occasion;

yatah – gone; me – My; hådaye – in the heart; rasaù – themellow;

çåìgara – as conjugal love; akhyaù – known; sukha-mayaù – full

of bliss; sarva – the entire world; eka-maohanaù – charming;

atmanam – Myself; rantum – to enjoy; icchami-I desire;

naritvam – in the form of a woman; manasa – by the mind; ipsitam –

desired.

 

 

That Çri Rädhä is manifested from half of Lord Kåñna’s body

is also described in the Govinda-Våndavana-çästra, where Çri

Kåñëa says to Balaräma:

 

“O Balaräma, please listen and I will tell You something. One day,

taking My flute, My heart full of bliss and My form bending in

three places, I went under a kadamba tree and, seeing My own

form reflected in a splendid golden platform studded with jewels,

I became enchanted. At that moment My heart became filled with

the sweet happiness known as conjugal love, which charms the

entire world. My heart now desires to become a woman. I yearn

to enjoy Myself as a woman.

 

 

Text 47

 

 

iti saïcintite citte

manas tatra svataà gatam

rasad ananda anandad

anubhava-vibodhiné

svayam atma dvidhabhuta

paramananda-rupiëé

 

iti – thus; saïcintite – when thought; citte – in the mind;

manah – the mind; tatra – there; svatam – to Himself;gatam – gone;

rasat – from transcenddntal mellows; anandah – bliss; anandat –

from bliss; anubhava – as love; vibodhiné – known; svayam –

personally; atma – Myself; dvidha – in two forms; bhutah –

manifested; parama – transcendental; ananda – of bliss;rupiëé –

in the form.

 

 

“As the Lord thought in this way, His heart approached itself.

From the sweetness in His heart came bliss and from the bliss

came Himself, manifested in a second form, a female form of

transcendental bliss that could experience the direct perception

of Himself.

 

 

Text 48

 

 

rasa-svarupiné devé

vamamçena vinirgata

vidyut-puïja-nibha gauré

divyabharana-bhuñita

kåñnardha-svarupa radha

sarva-çakti-mayé småta  ity adi

 

rasa – of the nectar of transcendental mellows; svarupiné –

the form; devé – a goddess; vama – left; amçena – from theside;

vinirgata – manifested; vidyut – of lightning; puïja – an

abundance; nibha – like; gauré – with a golden complexion;

divya – glittering; abharaëa – with ornaments; bhuçita –

decorated; kåñëa – of Sri Krsna; ardha – of half the body;

svarupa – the form; radha – Srimati Radharani; sarva – all;

çakti – potencies; mayé – consisting; småta – remembered; iti –

thus; adi – in the passage beginning.

 

 

“At that time a goddess, whose form was nectar, whose fair

complexion was like a host of lightning flashes, and who was

decorated with glittering ornaments, appeared from the Lord’s

left side. She is known as Rädhä, who is half of Kåñëa’s body,

and who is the mistress of all potencies.”

 

 

Text 49

 

tatha çré-kåñna-yamale caturdaçadhika-çatatama-paöale çré-

vasudevaà prati tripurovaca

 

akarenocyate kåñna

ukarenaiva radhika

kalayatma kalabhijïa

vasana-vara-vigrahat

binduvattvaà paraà tattvam

anayoù pada-carane

 

tatha – in that way; çré-kåñna-yamale – in the Sri Krsna-

yamala; caturdaça-adhika-satatama-paöale – in Patala 114;

çré-vasudevam prati – to Lord Vasudeva; tripura – Tripura;

uvaca – said; akareëa – by the letter “a”; ucyate – is said;

kåñëah – Lord Krsna; ukarena – by the letter “u”; eva –

certainly; radhika – Srimati Radharani; kalaya – with His

expansion; atma – the Supreme Godhead; kala-abhijïa – known as

His expansion; vasana – of desires; vara – best; vigrahat – from

the form; binduvattvam – the letter “m”; param tattvam – the

Absolute Truth; anayoù – of Them; pada-caraëe – at the lotus

feet.

 

 

This is also described in Çri Kåñëa-yämala, Paöala 114,

where Tripurä says to Lord Väsudeva:

 

“In the word auà, the letter a stands for Çri Kåñëa. The

letter u stands for Çri Rädhikä, the original potency, who

is manifested from the Lord’s desire. The letter à stands for

the lotus feet of this divine couple.”

 

 

Text 50

 

 

tatha govinda-våndavane balabhadraà prati çré-kåñna

uvaca

 

tri-tattva-rupiné sa tu

radhika mama vallabha

prakåteù para evahaà

sapi çakti-svarupiné

 

tatha – in the wame way; govinda-våndavane – in the Govinda-

Vrndavana-sastra; valabhadram prati – Lord Balarama; çré-

kåñnah – Sri Krsna; uvaca – said; tri – three;tattva – truths;

rupiëé – whose form; sa – she; tu – indeed; radhika – Srimati

Radharani; mama – My; vallabha – beloved; prakåteù – thematerial

energy; paraù – above; eva – certainly; aham – I am;sa – she; api –

also; çakti – of transcendental potency; svrupiëé – whose form.

 

 

This also described in the Govinda-Våndävana-çästra,

where Lord Kåñëa says to Balaräma:

“My beloved Rädhikä is the form of My three transcendental

potencies. As I am beyond the touch of matter, so is She, whose

form is My potency.

 

 

Text 51

 

 

prakaça-traya-rupena

nirgunakara-cit-paraù

evaà sarvatra sarveçaù

sapi sarveçvareçvaré

kriya-rupena sa prokta

dvayoù sama-rasatmika

 

prakñça – manifestation; traya – three; rupena- in the

forms; nirguna – boyond the three modes of nature; akara – with

form; cit-paraù – transcendental; evam – in this way;sarvatra –

everywhere; sarva – of everything; içaù – the mster;sa – she;

api – also; sarva – of everything; içvara – of the master;

içvaré – the controller; kriya – of kriya-sakti; rupeëa – in

the form; sa – she; prokta – is said; dvayoù – of the two; sama –

same; rasa – of mellows; atmika – the personification.

 

 

“Manifest in three forms, I am spiritual, My form boyond the touch of the

three modes of matter. I am the master of everything, and She is

the mistress of this master of everything. She is said to be the

kriyä-çakti. She has the same sweetness as the other two çaktis.”

 

 

Text 52

 

 

ity evaà çré-kåñnardha-bhago radha sarva-çakti-

svarupa ca. tatha sammohana-tantre narada-stutiù

ka tvam açcarya-vibhave

brahma-rudradi-durgame

yogéndranaà dhyana-pathaà

na tvaà spåçasi kutracit

 

iti – thus; evam – in this way; çré-kåñna – of Sri Krsna;

ardha – half; bhagah – of the body; radha – Srimati Radharani;

sarva – of all; çakti – potencies; svarupa – the form;ca – also;

tatha – in that way; sammohana-tantrer – in the Sammohana-tantra;

narada – of Narada Muni; stutiù – the prayer; ka – who?; tvam –

are You; açcarya – wonderful; vibhave – in opulence; brahma – by

Brahma; rudra – Siva; adi – and the other demigods; durgame –

difficult to be attained; yogi – of yogis; indranam – of the

leaders; dhyana – of meditation; patham – the path; na – not;

tvam – You; spåçasi – touch; kutracit – anywhere.

 

 

That Rädhä is manifested from half of Lord Kåñna’s form, and

that She is the personification of all transcendental potencies

is described in the Sammohana-tantra, where Närada Muni prays:

 

“O wonderfully opulent one, O one even Brahmä, Çiva, and all

the demigods can approach, who are You? You never touch the path

of the great yogis’ meditation.

 

 

Text 53

 

 

iccha-çaktir jïana-çaktiù

kriya-çaktis tatheçituù

evaàça-matram ity evam

anéyaàçaù pravartate

 

iccha – of desire; çaktih – potency; jïana – of knowledge;

çaktiù – potency; kriya – of action; çaktih – potency;tatha – in

that way; içituù – of the Supreme Personality of Godhead; eva –

certainly; aàça – parts; matram – only; iti – thus;evam – in this

way; aëéya – small; aàçaù – parts; pravartate – are.

 

 

“The potencies icchä-çakti, jïäna-çakti, and kriyä-

çakti, are tiny parts of parts of the Supreme Personality of

Godhead.

 

 

Text 54 (a)

 

 

ya ya vibhutayo ‘cintyaù

çaktayaç caru-mayinaù

pareçasya maha-viñnos

taù sarvas te kala-kalaù

 

ya ya – whatever; vibhutayah – potencies; acintyaù –

inconcievable; çaktayah – potencies; caru – handsome;mayinaù –

of the master of potencies; para-içasya – of the Supreme

Personality of Godhead; maha-viñëoh – Maha-Visnu; taù – they;

sarvah – all; te – of You; kala-kalaù – partial expansions.

 

 

“Whatever inconceivable potencies are the property of the

Supreme Personality of Godhead, Lord Viñëu, the handsome master

of all potencies, they are all the expansions

of your expansions.”

 

 

Text 54 (b)

 

 

iti sarvaù çaktayaù çré-radhaya vidyante.

 

 

iti – thus; sarvaù – all; çaktayaù – potencies; çré-

radhayah – from Srimati Radharani; vidyante – are manifested.

 

 

In this way it may be concluded that all potencies of the Lord

are manifested from Çri Rädhä.

 

 

 

 

Fourth Part

 

 

Text 55 (a)

 

 

ataù kenacid uktam adya çaktir bhagavaté durgeti

sarvatra khyatiù. katham anya. tad atravadhéyataà varaha-

saàhitayaà saptavarana-vivarane våndavana-sthana-

nirupane

 

atha – now; kenacit – by someone; uktam – said;adya – original;

çaktiù – potency; bahagavaté – of the Personality of Godhead.

durga – Durga-devi; iti – thus; sarvatra – in all Vedic literatures;

dhyatiù – is celebrated; katham – why?; anya – do you say it is

someone else?; tat – this; atra – in this connection;

avadhéyatam – should be heard; varaha-saàhitayam – in the

Varaha-saàhita; sapta – seven; avaraëa – of material coverings;

vivaraëe – in the description; våndavana – of Vrndavana;

sthana – of the abode; nirupaëe – in the description.

 

 

Some may say: “Goddess Durgä is famous everywhere as

the original potency of the Supreme Personality of Godhead. Why

do you say that a different person is that original potency?”

Please listen. In the Varäha-saàhitä, where in the

course of describing the seven coverings of the material world,

the transcendental abode of Våndavana is described, it is said:

 

 

Text 55 (b)

 

 

atropari ca manikya-

svarna-siàhasane sthitam

añöa-dalaruëambhojaà

tatraiva sukha-nirmitam

 

atra – there; upari – above; ca – also; maëikya – ofrubies;

svarëa – and gold; siàha-asane – on a throne; sthitam – seatd;

añöa – eight; dala – petals; aruëa – reddish;ambhojam – lotus;

tatra – there; eva – certainly; sukha-nirmitam – charming.

 

 

“Above that is a great platform made of gold and studded

with rubies, and on that platform is a charming lotus

flower with eight petals.

 

 

Texts 56 and 57

 

 

govindasya priyaà sthanaà

kim asya mahimocyate

çré-govindaà tu tatrasthaà

ballavé-vånda-vallabham

tat-sparça-gandha-puñpadi-

nana-saurabha-sannibham

 

govindasya – of Sri Govinda; priyam – favorite;sthanam – place;

kim – what?; asya – of that; mahima – glory; ucyate – is said; çré-

govindam – Sri Govinda; tu – indeed; tatrastham – staying there;

ballavé – of gopis; vånda – of the multitude; vallabham – the

beloved; tat – of that; sparça – by the touch; gandha – ofvarious

scents; puçpa – flowers; adi – beginning with;nana – various;

saurabha-sannibham – with fragrances.

 

 

“This is the favorite place of Çri Govinda. How

is it possible to fully describe it’s glories? Çri Govinda,

the gopis’ beloved, stays there. By His touch it has become

fragrant with many flowers.

 

 

Text 58 (a)

 

 

tat-priya prakåtis tvadya

radhika tasya vallabha

tat-kala-koöi-koöy-aàça

durgadya tri-gunatmikaù

 

tat – to Him; priya – dear; prakåtih – potency;tu – indeed;

adya – original; radhika – Srimati Radharani; tasya – of Him;

vallabha – the beloved; tat – of Her; kala – of a part; koöi-

koöi – millions of millions; aàçah – parts; durga – with Durga-

devi; adyah – geginning; tri-guëa-atmikaù – in contact with

the three modes of material nature.

 

 

“The Lord’s beloved Rädhikä is His dear original potency.

Durgä and the other goddesses in the world of the three modes are

a million-millionth part of a part of Her.

 

 

Text 58 (b)

 

 

sarva-çaktiù çré-bhagavata kåñnena radhayam

aropita. abhedatvat. svayaà nirvinnaù parama-rasa-mayaù

paramananda-svarupaù. nirguëaù prakåteù paro nitya-

prakaças tathapi radhayaç cabhedatvat. tasmin bhagavati

sarva-çaktitvaà saguëatvaà prakåtatvaà nirupitam.

 

sarva – all; çaktiù – potencies; çré-bhagavata – by the

supreme Personality of Godhead; kåñëena – Lord Krsna;

radhayam – within Srimati Radharani; aropita – are placed;

abhedatvat – because of being non-different; svayam – personally;

nirviëëaù – known; parama – transcendental; rasa – mellows;

mayaù – consisting; parama – of transcendental; ananda – bliss;

svarupaù – with the form; nirguëaù – free from any contact with

the material modes of nature or material attributes; prakåteù –

the material nature; parah – above; nitya – eternally;prakaçah –

manifest; tathapi – nevertheless; radhayah – than Srimati

Radharani; abhedatvat – because of being non-different; tasmin –

in Him; bhagavati – the Supreme Personality of Godhead; sarva-

çaktitvam – being the master of all potencies; sa-gunatvam –

being the master of the modes of nature; prakåtatvam – being the

master of the material energy; nirupitam – is described.

 

 

Because Çri Çri Rädhä-Kåñna are not different and because

Çri Kåñëa is the master of all potencies, therefore Çri Rädhä is

also the master and source of all potencies. He is by nature full

of sweetness and bliss, free from the three modes, and eternally

manifest beyond the material nature. Because Rädhä is not

different from Him, so is She also. It is said that within the

Lord are all potencies, the modes, and the material nature.

 

 

 

 

 

Fifth Part

 

 

Text 59 (a)

 

 

sarva-çaktir yatha kriya-çaktir iccha-çaktir jïana-

çaktir iti tridha. tatra kriya-çaktir yatha brahma-viñnu-maheça-

mahaviñnu-narayanadayaù. yatha

 

sarva – all; çaktih – potencies; yatha – just as; kriya – of

action; çaktih – the potency; iccha – of desire; çaktih – the

potency; jïana – of knowledge; çaktih – the potency;iti – thus;

tridha – three kinds; tatra – in this connection; kriya-çaktih –

kriya-sakti; yatha – just as; brahma – Brham;viñnu – Visnu;

maheça – Siva; mahaviñnu – Maha-Visnu; narayaëa – and

Narayaëa; adayaù – beginning; yatha – just as.

 

 

All the Lord’s potencies are divided into three broad

categories: kriyä-çakti (the potency of action), iccha-sakti

(the potency of desire), and jïäna-çakti (the potency of

knowledge). Brahmä, Viñëu, Çiva, Mahä-Viñnu,

Näräyana, and others manifest the kriyä-çakti. This is described

in the following words (Çrimad-Bhägavatam 2.5.18):

 

 

Text 59 (b)

 

 

sattvaà rajas tama iti

nirguëasya guëas trayaù

sthiti-sarga-nirodheñu

gåhéta mayaya vibhoù

 

sattvam – the mode of goodness; rajaù – the mode of passion;

tamaù – the mode of ignorance; iti – all these; nirguëasya – of

the Transcendence; guëaù trayaù – are three qualities;

sthiti – maintenance; sarga – creation; nirodheçu – in destruction;

gåhétaù – accepted; mayaya – by the external energy;

vibhoù – of the Supreme.

 

 

“The Supreme Lord is pure spiritual form, transcendental to

all material qualities, yet for the sake of the creation of the

material world and its maintenance and annihilation, He accepts

through His external energy the material modes of nature called

goodness, passion and ignorance.”*

 

 

Text 60

 

 

tatha brahma-vaivarte

 

evaà praty-anòakaà brahma

ko ‘haà janami kià vibho

rajo-guëa-prabhavo ‘haà

såjamy etat punaù punaù

 

tatha – in the same way; brahma-vaivarte – in the Brahma-

vaivarta Purana; evam – in this way; prati – in each;aëòakam –

universe; brahma – the Brahma; kah – what?; aham – am I;janami –

I know; kim – what?; vibho – O all-powerful Lord; rajah – of

passion; guëa – by the mode; prabhavah – empowered;aham – I;

såjami – create; etat – this; punaù – again; punaù – and again.

 

 

This is also described in the Brahma-vaivarta Puräëa:

 

“There is a Brahmä in each universe. Who am I? O Lord, what

do I know? Inspired by the mode of passion, I create again and

again.

 

 

Text 61

 

 

sattva-stho bhagavan viñnuù

pati sarvaà caracaram

rudra-rupé ca kalpante

saàharaty etad eva hi

 

sattva – in the mode of goodness; sthah – situated; bhagavan –

the Personality of Godhead; viñëuù – Lord Visnu; pati –

protects; sarvam – the entire universe; cara-acaram – filled with

moving and non-moving creatures; rudra-rupé – in the form of

Lord Siva; ca – also; kalpa – of the kalpa; ante – at theend;

saàharati – destroys; etat – this; eva – certainly; hi – indeed.

 

 

“Lord Viñëu, who is situated in the mode of goodness,

maintains all moving and non-moving creatures, and then, in the form of

Lord Çiva, He destroys them at the kalpa’s end.

 

 

Text 62

 

 

evaà pravartitaà cakraà

nityaà canityavan mune

 

evam – in this way; pravartitam – turning; cakram – this cycle;

nityam – constantly; ca – also; anityavat – as if temporary;mune –

O sage.

 

 

“O sage, because the material world is always in flux, this

cycle of creation, maintenance, and destruction is repeated again

and again.”

 

 

Text 63

 

 

maha-viñnur yatha brahma-saàhitayam

 

sahasra-murdha viçvatma

maha-viñnuh sanatanaù

vamaìgad açrjad viñnuà

dakñinaìgat praja-patim

 

maha-viñëuh – Lord Maha-Visnu; yatha – just as; brahma-

saàhitayam – in the Brahma-samhita; sahasra-murdha – possessing

thousands of heads; viçva-atma – the universal soul; maha-

viñëuh – known as Maha-Viñëu; sanatanaù – eternal; vama-

aìgat – from His left limb; asåjat – created; viñëum – Viñëu;

dakñiëa-aìgat – from His right limb; praja-patim – the

progenitor of beings, Brahma.

 

 

Lord Mahä-Viñëu’s manifestation of kriyä-çakti is described in

the Brahma-saàhitä (5.15 and 16):

 

“The same Mahä-Viñëu 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, Mahä-Viñëu, possessing

thousands of thousands of heads. The same Mahä-Viñëu created Viñëu

from His left limb, and Brahmä, the first progenitor of beings,

from His right limb.**

 

 

Text 64

 

 

jyotir liìga-mayaà çambhuà

kurca-deçad avasåjat

ahaìkaratmakaà viçvaà

tasmad etad avyajayata

 

jyotiù – the halo; liìga-mayam – masculine;çàbhum – Çambhu;

kurca-deçat – from the space between His eyebrows; avaçrjat –

manifested; ahaìkara-atmakam – enshrining the mundane egotistic

principle; viçvam – universe; tasmat – from him (Çambhu);etat –

this; avyajayata – has originated.

 

 

“Lord Viñnu created, from the space between His two eyebrows,

Çambhu, the divine masculine halo. The function of Çambhu in

relation to jivas is that this universe enshrining the mundane

egotistic principle has originated from Çambhu.”**

 

 

Text 65 (a)

 

 

narayano yatha drumila uvac

bhutair yada païcabhir atma-såñöai\

puraà virajaà viracayya tasmin

svamçena viñöaù puruñabhidhanam

avapa narayana adi-devaù

 

narayanaù – Lord Narayana; yatha – just as; drumilaù –

Drumila; uvaca – said; bhutaiù – by the material elements;

yada – when; païcabhiù – five (earth, water, fire, air and

ether); atma-såñöaiù – created by Himself; puram – the body;

virajam – of the universe in its subtle form; viracayya – having

constructed; tasmin – within that; sva-aàçena – in the

manifestation of His own plenary expansion; viñöaù – entering;

puruça-abhidhanam-the name Puruça; avapa – assumed;

narayanaù – Lord Narayana; adi-devaù – the original

Personality of Godhead.

 

 

Lord Näräyana’s manifestation of kriyä-çakti is described

by Drumila (Çrimad-Bhägavatam 11.4.3):

 

“When the primeval Lord Näräyaëa 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 Puruña.”***

 

Text 65 (b)

 

ayam eva maha-viñëuù çré-kåñnasya kala. yatha

viñnur mahan sa iha yasya kala-viçeño

govindam adi-puruñaà tam ahaà bhajami

iti.

 

ayam – He; eva – certainly; maha-viñnuù – Maha-Visnu;çré-

krsnasya – of Sri Kåñna; kala – an expansion; yatha – just as;

viñëuù mahan – the Supreme Lord Maha-Viñëu; saù – that;

iha – here; yasya – whose; kala-viçeçaù – particular plenary

portion or expansion; govindam – Lord Govinda; adi-puruçam – the

original person; tam – Him; aham – I; bhajami – worship;iti – thus.

 

Lord Maha-Viñëu is a kalä-expansion of Çri Kåñna. This

is confirmed in these words (Brahma-saàhitä (5.48):

“I adore the primeval Lord, Govinda, for Mahä-Viñëu is a

portion of His plenary portion (kalä).”*

 

Text 66 (a)

 

adi-devo govindaù iti kriya-çaktiù. atheccha-çaktir

yatha brahma-saàhitayam

såñöi-sthiti-pralaya-sadhana-çaktir eka

chayeva yasya bhuvanani bibharti durga

icchanurupam api yasya ca ceñöate sa

govindam adi-puruñaà tam ahaà bhajami

adi-devah – the Original Supreme Personality of Godhead;

govindaù – is Sri Govinda; iti – thus; kriya-çaktiù – the kriya-

sakti potency; atha – next; iccha-çaktih – the iccha-sakti

potency; yatha – just as; brahma-saàhitayam – in the Brahma

samhita; srñöi – creation; sthiti – maintenance; pralaya –

destruction; sadhana – as an agent of; çaktiù – potency; eka –

solely; chaya – a shadow; iva – like; yasya – of Whom;

bhuvanani – the woulds; bibharti – upholding (supporting);

durga – Goddess Durga; iccha – the will; anurupam – according t;

api – moreover; yasya – of Whom; ca – and; ceñöate – acts;sa –

she.

 

 

Thus Lord Govinda is the Original Supreme Personality of

Godhead, the original master of the kriyä-çakti. The Lord’s

icchä-çakti (desire-potency) is described in

Brahma-saàhitä (5.44):

 

“The external potency, mäyä, who is of the nature of the

shadow of the cit potency, is worshiped by all people as Durgä,

the creating, preserving and destroying agency of this mundane

world. I adore the Primeval Lord Govinda, in accordance with whose

will Durgä conducts herself.”**

 

 

Text 66 (b)

 

 

atha çré-bhagavad-gétasupaniñatsu çré-bhagavan

uvaca mayadhyakñena prakåtiù suyate sa-caracaram iti

iccha-çaktiù çré-bhagavaté durga. atha jïana-çaktir

yatha çré-bhagavad-avadhana-matrena såñöer udbhavaù

prabhavaù pralayaç ca bhavati. yatha çruter vakya-våttau

anapanna-vikaraù sann ayaskantavad eva yaù buddhy-adémç

calayan pratyak ity adi. ayaskanta-sannidhane lauhaà ca

calati yatha ayaskanto na kiïcit karoti. na kiïcit palayati.

na kiïcit saàharati ca ity evaà jïana-çaktiù.

 

 

atha – now; çré-bhagavat-gétasu upaniçatsu – in Srimad-

Bhagavad-gita Upanisad; çré-bhagavan – the Supreme Personality

of Godhead; uvaca – said; maya – by Me; adhyakñeëa – by

superintendence; prakåtiù – material nature; suyate – manifest;

sa – with; caracaram – moving and nonmoving; iti – thus; iccha-

saktih – iccha-çakti; çré-bhagavaté – the goddess; durga –

Durga; atha – now; jïana – of knowledge; çaktih – thepotency;

yatha – just as; çré-bhagavat – of the Personality of Godhead;

avadhana-matreëa – simply by glancing; såñöeh – of the

creation; udbhavaù – birth; prabhavaù – manifestation;pralayah –

destruction; ca – and; bhavati – is; yatha – just as;çruteh – of

the Sruti-sastra; vakya – of the statement; våttau – in the

commentary; an – without; apanna-a-birth; vikaraù – orchange;

san – being so; ayaskanta – a magnet; vat – like;eva – certainly;

yaù – who; buddhi-adén – beginning with the intelligence;

calayan – causes to move; pratyak – completely;

iti – thus; adi – the passage beginning; ayaskanta – a

magnet; sannidhane –  near; lauham – iron;

ca – also; calati – moves; yatha – just as;

ayaskantah – the magnet; na – not; kiïcit – anything; karoti – does; na – not; kiïcit – anything;

alayati – protects; na – not;

kiïcit – anything; saàharati – destroys;

ca – also; iti – thus; evam – in this way; jïanaçaktiù – jïana-çakti.

 

 

In the Bhagavad-gitä Upaniñad (9.10) the Lord says:

 

“This material nature is working under My direction, O son of

Kunti, and it is producing all moving and unmoving beings. By

its rule this manifestation is created and annihilated again and

again.”*

The icchä-çakti, described here, is goddess Durgä. The

Lord’s jïana-çakti is manifest when, simply by glancing

at the material universes, He creates, maintains, and destroys

them. This is described in the Çruti-väkya-våtti:

 

“The Supreme Lord is beginningless and

changeless. He is like a magnet that moves the intelligences of

the residents of this world.”

Iron moves towards a magnet. The magnet itself does not move at

all. In the same way the Lord does not maintain the world at all, and

neither does He destroy the world at all. These actions are done

by His jïäna-çakti.

 

 

 

 

 

Sixth Part

 

Text 67

 

 

athaàça-bhago yatha vasudeva-saìkarçana-

pradyumnaniruddhadayaù. yatha varaha-saàhitayaà çré- bhagavan

varaha uvaca

 

radhaya saha govindaà

svarna-siàhasana-sthitam

purvokta-rupa-lavanyaà

divya-bhuña-srag-ambaram

 

atha – now; aàça – of a part; bhagah – a part; yatha – just

as; vasudeva; saìkarçana – Sankarsana;pradyumna – Pradyumna;

aniruddha – Aniruddha; adayaù – beginning; yatha – just as;

varaha-saàhitayam – in Varaha-samhita; çré-bhagavan – the

Personality of Godhead; varaha – Lord Varaha; uvaca – said;

radhaya – Srimati Radharani; saha – with; govindam – Lord

Govinda; svaran – a golden; siàha-asana – on a throne;sthitam –

seated; purva – previously; ukta – described rupa – of His

transcendental form; lavanyam – the beauty; divya – with

glittering and transcendental; bhuça – ornaments; srak –

garlands; ambaram – and garments.

 

 

Lord Väsudeva, Saìkarñaëa, Pradyumna, Aniruddha, and other

incarnations of Godhead are all parts of the parts of Lord Kåñëa.

In the Varäha-saàhitä (2.82) Lord Varäha says:

“Decorated with splendid garments, garlands, and ornaments,

Lord Govinda, whose handsomeness has already been described, sits

on a golden throne with Rädhä.”

 

 

Text 68

 

 

evam bhagavataù saptavaranasya païcamavaranaà yatha

 

tad-bahye svarëa-pracére

koöi-surya-samujjvale

catur-dikñu mahodyana-

maïju-saurabha-mohite

 

evam – in this way; bhagavataù – of the Supreme Personality of

Godhead; sapta – seven; avaranasya – of the coverings;païcama –

the fifth; avaraëam – covering; yatha – just as; tat – that;

bahye – outside; svarëa – golden; pracire – in the wall; koöi –

millions surya – of suns; samujjvale – effulgent; catuh – in all

four; dikñu – directions; maha – great; udyana – of gardens;

maïjua – pleasant; saurabha – with the fragrance; mohite –

charming.

 

 

The fifth of the seven coverings of the Lord’s abode is

described in these words:

 

“After this there is a golden wall as splendid as millions of

suns, and past that wall there are charming fragrant gardens in

every direction.

 

 

Text 69

 

 

paçcime sammukhe çrémat-

parijata-drumaçraye

tatradhas tu svarna-péöhe

svarna-mandira-manòite

paçcime – in the west; sammukhe – in front; çrémat –

beautiful; parijata – of parijata flowers druma – of trees;

açraye – the arbor; tatra – there; adhah – beneath;tu – indeed;

svarëa-péöhe – in a golden place; svarëa – a golden; mandira –

with a palace; maëòite – decorated.

 

 

“In the west is a grove of pärijäta trees, and within

that grove is a golden place, and that golden place

is decorated with a palace made of gold.

 

 

Texts 70 and 71

 

 

tan-madhye mani-manikya-

ratna-siàhasanojjvale

tatropari paranandaà

vasudevaà jagad-gurum

 

çaìkha-cakra-gada-padma-

dharinaà vana-malinam

 

tat – of that palace; madhye – in the middle; mani – ofjewels;

manikya – and rubies; ratna – a jewelled; siàha-asana – throne;

ujjvale – splendid; tatra – there; upari – above; paraanandam – full

of transcendental bliss; vasudevam – Lord Vasudeva; jagat – of the

universes; gurum – the master; çaìkha – a conch-shell; cakra –

disc; gada – club; padma – and lotus; dhariëam – holding;vana-

malinam – adorned with a garland of forest flowers.

 

“In that palace is a throne of rubies and jewels where Lord

Väsudeva, the supremely blissful master of all universes, sits. He is

decorated with a garland of forest flowers, and He holds a conch,

disc, club, and lotus.

 

 

Texts 72-73

 

 

rukminé satyabhama ca

nagnajitya sulakñmana

 

mitravinda sunanda ca

tatha jambavaté priya

suçéla cañöa mahiñé

vasudevagrataù sthitaù

 

rukminé – Rukmini; satyabhama – Satyambama; ca – and;

nagnajitya – Nagnajiti; sulakñmana – Sulaksmana; mitravinda –

Mitravinda; sunanda – Sunanda; ca – and; tatha – and;

jambavaté – Jambavati; priya – beloved; suçéla – virtous; ca –

and; añöa Susila; ca – and; asta – eight;mahiçé – queens;

vasudeva – Lord Vasudeva; agrataù – before; sthitaù – situated.

 

 

“Rukmini Satyabhämä, Nägnajiti, Sulakñmanä

Mitravindä, Sundandä, Jambavati, and Sçélä are the eight

principal queens that stand before Lord Väsudeva.

 

 

Text 74

 

 

uddhavadyaù pariñada

våtas tad-bhakti-tat-paraù

uttare divya udyane

haricandana-saàsthite

su-vistérne svarna-péöhe

mani-manòapa-maëòite

 

uddhava – by Uddhava; adyaù – headed; pariçadah – associates;

våtah – accompanied; tat – for Him; bhakti – to devotional service;

tat-paraù – devoted; uttare – in the north; divye – splendid and

transcendental; udyane – in a gorden; haricandana-saàthite –

filled with haricandana trees; su-vistérëe – extensive; svarna –

golden; péöhe – in a place; maëi – of jewels; maëòapa – with

pavillions; maëòite – decorated.

 

“In the north is a great splendid transcendental

garden filled with haricandana trees. In that grove there is a

jewelled pavilion where Lord Väsudeva stays with Uddhava and

His other devoted companions.”

 

 

Text 75

 

 

çré-saìkarçanavaranaà yatha

 

tan-madhye mani-manikya-

divya-siàhasanojjvale

pradyumnaà saratià devaà

tatropari samasthitam

 

çré-saìkarçana – of Lord Sankarsana; avaraëam – the

covering; yatha – just as; tat – of that; madhye – in themidst;

maëi – of jwewels; maëikya – and rubies; divya – transcendental;

siàha-asana – on a throne; ujjvale – splendid; pradyumnam – Lord

Pradyumna; sa-ratim – with delight; devam – the Supreme Lord;

tatra – there; upari – above samasthitam – seated.

 

 

The covering of Lord Saìkarñaëa is described in these words

(Varäha-saàhitä 2.124, 125, 127, 128, 133):

 

“In that place there is a splendid throne, studded with

rubies and other jewels, where Lord Pradyumna blissfully sits.

 

 

Text 76

 

 

jagan-mohana-saundarya-

sara-çreni-rasatmakam

asitambuja-puïjabham

aravinda-dalekñanam

purvodyane maharaëye

sura-druma-samaçraye

 

jagat – the universe; mohana – enchanting; saundaryam – whose

beauty; sara – best; çreëi – series; rasa – of mellows;atmakam –

person; asita – dark; ambuja – lotus flowers; puïja – of ahost;

abham – with the color; aravinda – of lotus flowers; dala – petals;

ikñaëam – whose eyes; purva – previous; udyane – in the garden;

maha – in the great; araëye – forest; sura-druma-samaçraye –

filled with suradruma trees.

 

“Filled with the nectar of world-enchanting handsomeness, His

complexion splendid as many blue lotuses, and His eyes lotus petals,

He stays in a garden in a great forest of sura-druma trees.

 

 

Text 77

 

 

tasyadhas tu maha-piöùe

hema-manòapa-manòite

tasya madhya-sthite rajad-

divya-siàhasanojjvale

 

tasya – that; adhah – beneath; tu – indeed; maha – in agreat;

péöhe – place; hema – gold; maëòapa – pavillion; maëòite –

decorated; tasya – of that; madhya – in the middle; sthite –

situated; rajat – glistening; divya – transcendental; siàha-

asana – on a throne; ujjvale – effulgent.

 

 

“After that is a great place where there is a golden

pavilion, in the middle of which is a glittering transcendental

throne.

 

Text 78

 

 

çrématya uñaya çrémad-

aniruddhaà jagat-patim

sandranandaà ghana-çyamaà

su-snigdha-néla-kuntalam

nélotpala-dala-snigdhaà

caru-caïcala-locanam

 

çrématya uçaya – with Srimati Usa-devi; çrémat-

aniruddham – Sriman Aniruddha; jagat – of the universes; patim – the

master; sandra – with intense; anandam – transcendental bliss;

ghana – like a rain-cloud; çyamam – with a dark complexion; su-

snigdha – with beautiful; néla – black kuntalam – hair; néla-

utpala – like blue lotus flowers; dala – petals; snigdham –

glistening; caru – beautiful; caïcala – restless; locanam – with

eyes.

 

 

“Full of intense bliss, His complexion the color of a dark

monsoon cloud, His glistening black hair curly, and His handsome,

restless eyes splendid dark lotus petals, handsome Lord

Aniruddha very happily sits there with Çrimati Uña.

 

 

Text 79

 

 

priya-bhåtya-ganaradhyaà

yantra-saìgétaka-priyam

purna-brahma-rasanandaà

çuddha-sattva-svarupinam

 

priya – dear; bhåtya-gaëa – by servants; aradhyam –

worshipped; yantra – of instruments; saìgétaka – of the music;

priyam – fond; purëa – perfect and complete; brrahma – spiritual;

rasa – mellows; anandam – with bliss; çuddha-sattva – in pure

goodness; svarupiëam – whose form.

 

 

“He is worshiped by His dear servitors. He is fond of

instrumental music. He is filled with the nectar of spiritual

bliss. His form is situated in pure goodness.”

 

 

Text 80

 

 

evaà çré-vasudevadayaù çré-radha-kåñnasyavaranenety aàça-

bhagaù. tatha çré-kåñna-yamale

 

turéyatéta evasau

çré-kåñnaù prema-nayakaù

païca-bhedai ramaty atra

sarva-tejo-mayaù prabhuù

turéyatéta evasau

turéyatvaà nigadyate iti

 

evam – in this way; çré-vasudeva-adayaù – beginning with

Lord Vasudeva çré-radha-kåñnasya – of Sri Sri Radha-Krsna;

avaranena – by the covering; iti – thus; aàça-bhagaù – parts of

the parts; tatha – in that way; çré-kåñëa-yamale – in the Sri

Krsna-yamala; turéya – of the spiritual realm; atétah – at the

topmost part; eva – certainly; asau – He; çré-kåñëah – Çri

Kåñëa; prema – of pure love; nayakaù – the hero;païca – five;

bhedaih – with parts; ramati – performs pastimes; atra – here;

sarva – all; tajaù – potency; mayaù – with; prabhua – the

 

 

Lord Väsudeva and the other incarnations are parts of the

partial expansions of Çri Çri Rädhä-Kåñëa. This is confirmed in

the Çri Kåñëa-yämala – –

 

“Lord Kåñëa, the hero of transcendental love, is the

Original Supreme Personality of Godhead, the master of all

potencies. He enjoys transcendental pastimes, expanding Himself

into five forms. He is perfectly spiritual in nature,

and He resides in the topmost portion of the spiritual world.”

 

 

Text 81

 

 

atha brahmadayaù ke. iti yad uktaà tad evaàça-bhagaù.

tatha båhan-naradéye prathama-çlokaù

 

vande våndavanasénam

indirananda-vigraham

upendraà sandra-karunyaà

parananda-vibhuà param

 

atha – now; brahma-adayaù – the demigods gveginning with

Brahma; de – who are they?; iti – thus; yat – which;uktam – said;

tat – that; eva – certainly; aàça-bhagaù – parts of the parts;

tatha – in that way; båhat-naradéye – in Brhan-naradiya Purana;

prathama – in the first; çlokaù – verse; vande – I offer my

respectful obeisances; våndavana – in Vrndavana; asénam –

staying; indira – of Lakami-devi; ananda – of bliss;vigraham – the

form; upendram – the son of Maharaja Nanda; sandra – with intense;

karuëyam – mercy; para – transcendental; anaperformed

austerities; yatha – just as.

 

 

“I offer my respectful obeisances to Lord Kåñëa, the son of

Mahäräja Nanda. He is the all-powerful, blissful, merciful

Personality of Godhead. He remains in Våndävana and

delights the goddess of fortune.”

 

 

Text 82

 

 

brahma-viñëu-maheçadya

yasyaàça loka-sadhakaù

tam adi-devaà cid-rupaà

viçuddhaà paramaà bhaje

 

brahma – Brahma; viñnu – Visnu; maheça – Çiva;

adyaù – beginning with; yasya – of whom; aàçaù – parts;

loka-sadhakaù – controlling demigods; tam – Him; adi-

devam – the original Supreme Person; cid-rupam – whose form is

spiritual; viçuddham – pure; paramam – supreme;

bhaje – I worship.

 

 

I worship Him, the Original Personality of Godhead, whose

form is transcendental, who is pure, and whose expansions

include Brahmä, Viñnu, Çiva, and the great demigods.”

 

Text 83 (a)

 

 

tad atra indirananda-vigraham iti viçeñanaà katham. tatraha

çré-kåñëaà praptum lakñmés tapati yatha

 

tat – this; atra – here; indirananda-vigraham – the

bliss of the goddess of fortune; iti – thus;

viçeñaëam – adjective; katham – how is it possible?;.

tatra – in this; aha – he says; çré-kåñëam – Lord Krsna;

praptum – to obtain; lakñméù – Laksmi; tapati – performs

austerities; yatha – as.

 

 

“Why is the Lord described as the delight of the goddess of

fortune”? In answer to this it is said that Lakñmi performs

austerities to attain Çri Kåñëa. This is described in these

words (Laghu-Bhägavatämåta 1.5.349-351):

 

 

Text 83 (b)

 

 

sada vakñaù-sthala-sthapi

vaikunöheçitur indira

kåñnoraù-spåhayasyaiva

rupaà vivånute ‘dhikam

 

sada – always; vakñaù-sthala – at the chest;stah – remaining;

api – although; vaikuëöha-içituh – of Lord Narayana the master

of Vaikunha; indira – Laksmi-devi; kåñëa – of Lord Krsna;

uraù – the chest; spåahaya – with a desire; asya – of whom;eva –

certainly; rupam – form; vivåëute – chooses;adhikam – superior.

 

 

“Although She eternally rests on Lord Näräyaëa’s chest,

Lakñmi yearns to rest on Lord Kåñna’s chest. She considers His

form superior.

 

 

Text 84

 

 

pauraëikam upakhyanam

atra saìkñipya likhyate

 

pauraëikam – of the Puranas; upakhyanam – story; atra – here;

saìkñipya – summarizing; likhyate – is written.

 

 

“A story in Puräëas describes this. A summary of that story

is written here.

 

 

Texts 85-87

 

çréù prekñya kåñëa-saundaryaà

tatra lubdha tatas tapaù

kurvatéà praha taà kåñnaù

kià te tapasi karanam

 

vijihérye tvaya goñöhe

gopé-rupeti sabravét

tad durlabham iti prokta

lakñmés taà punar abravét

 

svarna-rekheva te natha

vastum icchami vakñasi

evam astv iti sa tasya

tad-rupa vakñasi sthita

 

çréù – Lakñmi-devi; prekñya – seeing; kåñëa – of Çri

Kåñëa; saundaryam – the beauty; tatra – in that connection;

lubdha – greedy; tatah – therefore; tapaù – austerity;kurvatém –

performing; praha – spoken; tam – to her; kåñëaù – LordKrsna;

kim – what?; te – of you; tapasi – in these austerities;

karaëaà – is the cause; vijihérye – I desire to perform

pastimes; tvaya – with You; goñöhe – in Vrndavana; gopé – of a

gopi; rupa – in the form; iti – thus; sa – she;abravét – said;

tat – that; durlabham – is very difficult to achieve; iti – thus;

prokta – said; lakñméh – Laksmi; tam – to Him; punah – again;

abravét – said; svarëa – golden; rekha – line; iva – as;te – Your;

natha – O Lord; vastum – to reside; icchami – I desire; vakñasi –

on the chest; evam – in this way; astu – let it be;iti – thus;

sa – she; tasya – of Lord Krsna; tat-rupa – in that form;

vakñasi – on the chest; sthita – is situated.

 

 

“When Lakñmi saw Kåñna’s handsomeness, she became greedy to

attain Him, and she performed great austerities for this purpose.

When Lord Kåñna noticed her austerities, He said to her: Why are

you performing these austerities? She replied: I desire to become

a gopi in Vraja and enjoy pastimes with You. He said: That is

very difficult to attain. Lakñmi then said: O Lord, then I desire

to reside as a golden line on Your chest. He then said: So be it.

She then assumed that form on His chest.”

 

 

Text 88

 

 

tathoktam

 

kasyanubhavo ‘sya na deva vidmahe

tavaìghri-renu-sparaçadhikaraù

yad-vaïchaya çrér lalanacarat tapo

vihaya kaman suciraà dhåta-vrata

 

tatha – in that way; uktam – it is said; kasya – of what;

anubhavaù – a result; asya – of the serpent (Kaliya); na – not;

deva – my Lord; vidmahe – we know; tqava-aìghri – of Your lotus

feet; renu – of the dust; sparaça – for touching; adhikaraù –

qualification; yat – which; vaïchaya – by desiring;çréù – the

goddess of fortune; lalana – the topmsot woman; acarat –

performed; tapaù – austerity; vihaya – giving up; kaman – all

desires; suciram – for a long time; dhåta – a law upheld;vrata –

as a vow.

 

 

This is also described in the following words (Çrimad-

Bhägavatam (10.16.36):

 

“O Lord, we do not know how the serpent Käliya attained such

an opportunity to be touched by the dust of Your lotus feet. For

this end, the goddess of fortune performed austerities for

centuries, giving up all other desires and taking austere vows.

Indeed, we do not know how this serpent Käliya got such an

opportunity.”*

 

Text 89

 

 

namno ‘pi mahimaitasya

sarvato ‘dhika éryate

 

namnah – of the name; api – also; mahima – glory; etasya – of

Lord Krsna; sarvatah – in all respects adhika – superior;

éryate – is said.

 

It is also said (Laghu-Bhägavatamåta 5.353 and 356):

 

“Lord Kåñna’s name is in all respects superior to

any other name of the Personality of Godhead.

 

 

Text 90 (a)

 

 

ataù svayaà-padadibhyo

bhagavan kåñna eva hi

svayaà-rupa iti vyaktaà

çrémad-bhagavatadiñu

 

ataù – therefore; svayama-pada – with the word “svayam

(personally)”; adibhyah – because of the passages containing this

and other words confirming the supremacy of Çri Kåñna;

bhagavan – the supreme Personality of Godhead; kåñnah – Çri

Kåñna; eva – certainly; hi – indeed; svayam-rupah – theoriginal

form of the Personality of Godhead; iti – thus; vyaktam –

manifested; çrémad-bhagavata-adiñu – in the Çrimad-Bhagavatam

and other Vedic literatures.

 

 

“That Çri Kåñëa it the Original Supreme Personality ofg

Godhead is confirmed in the Çrimad-Bhägavatam, which says

kåñëas tu bhagavän svayam (Çri Kåñëa is the original

Supreme Personality of Godhead)”. Many other statements of the

Bhägavatam and other Vedic literatures also confrm this.”

 

 

Text 90 (b)

 

 

yatha brahma-saàhitayam

 

lakñmé-sahasra-çata-sambhrama-sevyamanaà

govindam adi-puruñaà tam ahaà bhajami

 

ity evam indirananda-mandiram iti viçeñanam eva

 

yatha – just as; brahma-saàhitayam – in the Brahma-samhita;

lakñmé – of goddesses of fortune; sahasra – of thousands; çata –

by hundreds; sambhrama – with great respect; sevyamanam – being

served; govindam – Govinda; adi-puruçam – the original person;

tam – Him; aham – I; bhajami – worship; iti – thus; evam – inthis

way; indira – of Laksmi-devi; ananda – of bliss; mandiram – the

palace; iti – thus; viçeçaëam – adjective;eva – certainly;

 

This is also described in Brahma-saàhitä (5.29):

 

“I worship Govinda, the primeval Lord. He is always served

with great reverence and affection by hundreds and thousands of

goddesses of fortune.”*

 

 

 

Seventh Part

 

 

Text 91 (a)

 

 

atha viñnu-mahaviñnu-brahma-çiva-matsya-kurmadaya iti

bhagavataù çré-radha-kantasyaàça-kula-kala-çakty-

aveçadiñu vartante. eteñam aàçadénaà nirnayaà

kartum karta çré-bhagavan eva. nanyaù. puranadiñu yad

dåçyate. tad atra likhyate. yatha brahma-samhitayam

atha – now; viñnu – Viñnu; mahaviñnu – Maha-Viñnu;

brahma – Brahma; çiva – Çiva; matsya – Matsya; kurma – Kurma;

adayah – beginning; iti – thus; bhagavataù – of the Supreme

Personality of Godhead; çré-radha-kantasya – the lover of

Çrimati Rädhärani; aàça – aàça expansion; kula – kula

expansion; kala – kala expansion; çakti-aveça – saktyavesa

incarnation; adiñu – beginning with; vartante – are;eteçam – of

them; aàça-adénam – various expansions; nirëayam – conclusion;

kartum – to do; karta – the doer; çré-bhagavan – the Supreme

Persoality of Godhead; eva – certainly; na – not; anyaù – anyone

else; puraëa-adiñu – in the Puranas and other Vedic

literatures; yat – which; dåçyate – is seen; tat – that;atra –

here; likhyate – is written; yatha – just as; brahma-

saàhitayam – in Brahma-saàhitä.

 

 

Lord Viñëu, Mahä-Viñëu, Brahmä, Çiva, Matsya, Kürma, and all

other Deities are all either aàça, kula, kalä, or çaktyäveça

expansions of the Supreme Personality of Godhead. Çri Kåñëa, the

lover of Çri Rädhä. The conclusion is that the original

Personality of Godhead is the creator of these expansions. No one

else is. The evidence for this, which may be seen in the Puränas,

has been written here. For example, in the Brahma-saàhitä (5.48)

it is said:

 

 

Text 91 (b)

 

 

yasyaika-niçvasita-kalam athavalambya

jévanti loma-vilaja jagad-anòa-nathaù

viñnur mahan sa iha yasya kala-viçeño

govindam adi-puruñaà tam ahaà bhajami

 

yasya – whose; eka – one; niçvasita – of breath;kalam – time;

atha – thus; avalambya – taking shelter of; jévanti – live;loma-

vilajaù – grown from the hair holes; jagat-anòa-nathaù – the

masters of the universes (the Brahmas); viñnuù mahan – the

Supreme Lord Maha-Viñëu; saù – that; iha – here;yasya – whose;

kala-viçeçaù – particular plenary portion or expansion;

govindam – Lord Govinda; adi-puruçam – the original person; tam –

Him; aham – I; bhajami – worship.

 

 

“The Brahmäs and other lords of the mundane worlds appear

from the pores of the Mahä-Viñëu and remain alive for the

duration of His one exhalation. I adore the primeval Lord,

Govinda, for Mahä-Viñnu is a portion of His plenary portion.”*

 

 

Texts 92 and 93

 

 

tatha varaha-saàhitayaà çré-kåñna-svarupa-vivarane

dhvaja-vajraìkuçambhoja-

karaìghri-tala-çobhitam

nakhendu-kirana-çreni-

purna-brahmaika-karanam

 

kecid vadanti tad-raçmi-

brahma-cid-rupam avyayam

tad-aàçaàçaà maha-viñnuà

pravadanti manéñinaù

 

tatha – in that way; varaha-saàhitayam – in the Varaha-

samhita; çré-kåñna – of Çri Kåñna; svarupa – of the

transcendental form; vivaraëe – in the description; dhvaja – with

the mark of a flag; vajra – thunderbolt; aìkuça – elephant-rod;

ambhoja – lotus; kara – of His hands; aìghri – and feet;tala – the

surfaces; çobhitam – decorated; nakha – of His nails;indu – moons;

kiraëa – shining; çreëi – abundance; purëa – perfect and

complete; brahma – Brahman effulgence; eka – sole; karaëam –

cause; decit – some; vadanti – say; tat – of that; raçmi –

effulgence; brahma – Brahman; cit – transcendental;rupam – form;

avyayam – imperishable; tat – of Him; aàça – of a part;aàçam – a

part; maha-viñëum – Maha-Viñëu; pravadanti – say;

manéçiëaù – the wise.

 

 

This is also described in the Varäha-saàhitä (2.35 and 54),

where in the description Çri Kåñëa’s

transcendental form, it is said:

 

“Some say that the surfaces of Lord Kåñëa’s feet and hands

are decorated with the flag, thunderbolt, elephant-rod, and

lotus, the moonlight of His nails is the origin of Brahman. His

spiritual form is effulgent with rays of spiritual light, and He

is eternal and unchanging. The wise say that Mahä-Viñëu is a part

of a part of Him.”

 

Text 94

 

 

tatha tatraiva çré-kåñëasya mahatmya-kathana-prasaìge

påthivéà prati çré-bhagavan varaha uvaca

 

yad-aìghri-nakha-candraàçu-

mahimanto na vidyate

tan-mahatmyaà kiyad devi

procyate tvaà sada çånu iti.

 

tatha – in that way; tatra – there; eva – certainly; çré-

kåñëasya – of Sri Krsna; mahatmya – of the glorification;

kathana – description; prasaìge – in connection; påthivém

prati – to the earth; çré-bhagavan – the Supreme Personality of

Godhead; varahah – Varaha; uvaca – said; yat – of whom;aìghri –

of the lotus feet; nakha – of the nails; candra-aàçu – of the

moonlight; mahima – of the glory; antah – the end; na – doesnot;

vidyate – exist; tat – of Him; mahatmyam – the glory; kitat –

somewhat; devi – O goddess; procyate – is said; tvam – you; sada –

always; çåëu – please hear; iti – thus.

 

In the course of describing Lord Kåñëa’s glories, Lord

Varäha said to the earth deity (Varäha-saàhitä 2.71):

 

“There is no end to the glories of the moonlight of Lord Kåñna’s

toenails. How much can I say about them? O Goddess, please listen

carefully and I will tell you what I can.

 

 

Text 95

 

 

ady-anta-rahitaù sukñma-

sthulatétaù parat paraù

svayaà-jyotiù svayaà-karta

svayaà-harta svayaà-prabhuù

 

adi – beginning; anta – and end; rahitaù – without;sukñma –

subtle; sthula – and gross; atétaù – beyond; parat paraù –

greater than the greatest; svayam-jyotiù – self-effulgent;

svayam-karta – the original independent creator; svayam-harta – the

independent destroyer; svayam-prabhuù – the independent master.

 

 

“Çri Kåñëa has neither beginning nor end. He is beyond both

the subtle and gross manifestations of material energy. He is

greater than the greatest. He is the self-effulgent Supreme

Master. He is perfectly independent. He is the original creator

and destroyer of the entire cosmos.

 

 

Text 96

 

 

katakña-matra-brahmanòa-

koöi-såñöi-vinaça-kåt

sadaçiva-mahaviñnu-

rudra-brahmadi-karakaù

narakåtir nitya-rupé

vaàçé-vadya-priyaù sada

kata-akña – sidelong glance; matra – only; brahmaëòa – of

universes; loöi – milions; såñöi – creation; vinaça – and

destruction; kåt – doing; sadaçiva – of Sadasiva;mahaviñëu –

and Maha-Visnu; adi – beginning; karakaù – creator; nara – of a

human being; akåtih – with the form; nitya – eternal;rupé – with

a form; vaàçé – of the flute; vadya – playing;priyaù – find;

sada – always.

 

 

“With a sidelong casual glancee He creates and

destroys millions of universes. He is the original father of Lord

Sadäçiva, Mahä-Viñëu, Rudra, Brahmä, and all other Deities.

His eternal transcendental form resembles that of a human being.

He is fond of playing the flute.”

 

 

Text 97

 

 

tatha narada-païcaratre naradananta-samvade bhakti-rahasye

 

tamraparné-nadé-tére

draviòe ‘sti kim adbhutam

bhaktir murtimaté jata

malayadhyvaja-mandire

 

tatha – in the same way; narada-païcaratre – in the Narada-

païcaratra; narada – of Narada; ananta – and Ananta Sesa;

saàvade – in the conversation; bhakti – of devotional service;

rahasye – in the secret; tamraparëé-nadé – of the Tamraparni

river; tére – on the shore; draviòe – in south India;asti – there

is; kim – what?; adbhutam – a wonder; bhaktih – devotionalservice;

murtimaté – personified; jata – was born; malayadyhvaja – of

Maharaja Malayadhvaja; mandire – in the palace.

 

This is also described in the conversation of Närada and

Ananta in the Närada-païcarätra, Bhakti-rahasya:

 

In South India, by the shore of the Tamraparné River, in

King Malayadhvaja’s palace, the goddess Bhakti wonderfully was

born.

 

 

Text 98

 

 

namna premëa sadananda

dhyayanté puruñottamam

tal-loka-vasinaà devaà

våndaraëya-puranaram

 

divyati-divyaà çré-dehaà

kala-mayady-agocaram

dayitaà prema-bhaktanam

advaitaà brahma-vadinam

ména-kurmadayo yasya

aàçaàçaù sarva-devataù

 

namna – by chanting His names; premëa – with great

love; sada – always; ananda – blissful;

dhyayanté – meditating; puruña-uttamam – on the Supreme

Person; tat – on His own; loka –  spiritual planet;

vasinam – residing; devam – the Supreme Personality of

Gohead; vånda-aranya – of the forest of Våndavana;

puranaram – the monarch; divya-ati-divyam – splendid and

transcendental; çré-deham –  the body; kala – time;

ma/ya – potency; adi – beginning with; agocaram – beyond

the touch; dayitam – the object of love; prema-

bhaktanam – for the pure devotees; advaitam – the non-dual

Brahman; brahma-vadinam – for the impersonalists;

ména – Matsya; kurma – Kurma; adayah – beginning with;

yasya – of whom; aàça- aàçaù – the partial expansions;

sarva – all; devataù – the deities.

 

 

“By always blissfully chanting His holy names with great love,

Bhakti-devi constantly meditated on the Supreme Personality of

Godhead, who remains in His own spiritual realm as the monarch of

Våndävana forest, whose handsome form is splendid and

transcendental, who is beyond the touch of material time, who is

the supreme object of love for the pure devotees, who is the non-

dual Brahman for the impersonalists, and of whom Lord Matsya,

Lord Kürma, and all other Deites are parts.”

 

 

Text 100

 

 

tathaivatra prema-tattva-nirupane

 

saìkhya-tattvaà pravakñyami

atma-tattvam viçeñataù

bhaktià muktià vadiñyami

prema-tattvaà vadamy aham

 

tatha – in that way; eva – certainly; atra – here; prema – of

loving devotional service; tattva – the turth; nirupaëe – in the

description; saìkhya – of sankhya philosophy; tattvam – thetruth;

atma – about the spirit-self; tattvam – the truth; viçeçataù –

specifically; bhaktim – devotional service; muktim – and

liberation; vadiçyami – I shall speak; prema – of devotional

love; tattvam – the truth; vadami – shall speak; aham – I.

 

In the same book pure love for Lord Kåñëa is described in

these words:

 

“I will now describe the saìkhya philosophy, and specificaly

I will describe the nature of the spirit self. I will describe

devotional service, liberation, and pure love of God.

 

 

Text 101

 

 

guptam advaya-nirlepaà

sac-cid-ananda-vigraham

brahmanòa-koöi-koöénaà

srañöaraà palakaà vibhum

 

guptam – hidden from the materialists; advaya – non-dual;

nirlepam – untouched by material energy; sat – eternal; cit – full

of knowledge; ananda – and bliss; vigraham – whose form;

brahmanda – of universes; koöi – of millionsl koöénam – of

millions; srañöaram – the creator; palakam – and protector;

vibhum – all-powerful.

 

 

“(I will describe) the all-powerful Lord, who is hidden,

non-dual, untouched by matter, whose form is eternal and full of

bliss and knowledge, and who is the creator and protector of

millions of millions of universes.

 

Text 102

 

 

brahma-viñnu-maheçanaà

nathanaà natham advayam

ananta-phana-manikya-

sevitaà caranambujam

 

brahma – of Brahma; viñnu – Visnu; maheçanam – and Siva;

nathanam – of the controllers of universal affairs; natham –

the master; advayam – non-dual; ananta – of Ananta Sesa;phaëa – on

the hoods; maëikya – by the rubies; sevitam – served; caraëa-

ambujam – lotus feet.

 

 

“(I will describe) the non-dual Lord, who is the master of

the masters Brahmä, Viñëu, and Çiva, and whose lotus feet are

served by the rubies on Ananta Çeña’s hoods.”

 

 

Text 103

 

 

ato yavad evavatara-svarupas te sarve çré-kåñnacandrasyaàça-

kaladayaù. yatha

ramadi-muritñu kala-niyamena tiñöhan

nanavataram akarod bhuvaneñu kintu

kåñnaù svayaà samabhavat paramaù puman yo

govindam adi-puruñaà tam ahaà bhajami

 

ataù – therefore; yavat – to what extent; eva – certainly;

avatara – of incarnations of Godhead; svarupah – forms; te –

they; sarve – all; çré-kåñnacandrasya – of Çri

Kåñnacandra; aàça – aàças; kala – kala-expansions;

adayaù – beginning with; yatha – just as; rama-adi – the

incarnation of Lord Rama, etc.; murtiçu – in different forms;

kala-niyamena – by the order of plenary portions; tiñöhan –

existing; nana – various; avataram – incarnations; akarot –

executed; bhuvaneçu – within the worlds; kintu – but;kåñnaù –

Lord Kåñna; svayam – personally; samabhavat – appeared;

paramaù – the supreme; puman – person; yaù – who; govindam – unto

Lord govinda; adi-puruçam – the original person; tam – unto Him;

aham – I; bhajami – offer obeisances.

 

 

All incarnations of Godhead are aàça-expansions, kala-

expansions, or some other kind of expansion of Çri

Kåñëacandra. This is confirmed by the following statement of

Brahma-saàhitä (5.39):

 

“I worship Govinda, the primeval Lord, who by His various

plenary portions appeared in the world in different forms and

incarnations such as Lord Räma, but who personally appears in

His supreme original form as Lord Kåñëa.”

 

 

 

 

 

Eighth Part

 

 

Text 104

 

 

atha yadi çré-kåñnaù parama-puman niréhaù.

tasyavataraù katham. tad aha yatha narada-païcaratre

gåhyopaniñadi

 

ramadayo ‘vataraç ca

karyarthe sakala bhuvi

bharavatara bhumyaç ca

maha-bhara-vinaçanaù

 

atha – now; yadi – if; çré-kåñnaù – Sri Krsna; parama-

puman – the Supreme Personality of Godhead; niréhaù – who is not

forced to do anything; tasya – of Him; avataraù – incarnations;

katham – why?; tat – this; aha – he says; yatha – just as;narada-

païcaratre – in the Narada-païcaratra; gåhya-upaniñadi – in

the Gåhya Upaniñad; rama – with Lord Rama; adayah – beginning;

avatarah – incarnations ca – and; karya-arthe – to perform

specific work; sakalah – all; bhuvi – on the earth; bhara – ofthe

burden; avatarah – for lifting; bhumyah – of the earth;ca – and;

maha – great; bhara – burden; vinaçanaù – destroying.

 

 

“If Çri Kåñëa is the Original Supreme Personality of Godhead

and has no duty He must perform, then why does He incarnate in

various forms on the earth?

This question is answered in the Närada-païcarätra,

Gåhya Upaniñad:

 

“Lord Räma and other incarnations all have specific missions when They

descend to the Earth. They remove the Earth’s burden. They

destroy that great burden.”

 

 

Text 105 (a)

 

 

tad eva çré-vasudevadayaù påthvé-bhara-haranaya.

brahmadayaù såjana-palana-saàharanaya. matsyas tu

vedoddharanaya. kurmas tu mandara-dharanaya. varahas tu

påthivy-uddharaya hiranyakña-vadhaya ca. nåsiàhas tu

hiranyakaçipu-vadhaya, vamanas tu bali-cchalanaya.

paraçuramas tu påthvi-niùkñatré-karanaa. çré-ramas

tu ravanadi-rakñasa-vadhaya. balaramas tu pralambadi-

maha-maha-daitya-vadhaya. buddhas tu bhuta-daya-

vistaraëaya. kalké ca mleccha-saàharaëaya. pareçatvaà

kalkino ‘pi viñëu-dharme vilokyate. tatha vyasas tu veda-

dharma-prakaçanaya. evaà çré-bhagavato ‘vatara

asaìkhyaù prayojanapekñakaù. tatha çré-bhagavad-

gétasupaniñatsu çré-bhagavan uvaca:

 

tat – therefore; eva – certainly; çré-vasudeva-adayaù –

geginning with Sri Vasudeva; påthvé – of the earth; bhara – the

burden; haraëaya – for removing;  brahma-adayaù – those

expansions beginning with Lord Brahma; såjana – for creation;

palana – maintenance; saàharanaya – and destruction; maysyah –

Matsya; tu – indeed; veda – the Vedas; uddharanaya – forrescuing;

kurmah – Kurma; tu – indeed; mandara – Mandara Mountain;

dharana – for holding; varahah – Varaha; tu – indeed;

påthivi – the earth; uddharaya -for lifting the earth;

hiranyakña – of Hiranyakña; vadhaya – for killing; nåsiàhah –

Nåsiàha; tu – indeed; hiranyakaçipu – Hiranykaçipu;

vadhaya – for killing; vamanah – Vamana; tu – indeed; bali – of

Bali Maharaja; chalanaya – for cheating; Paraçuramah –

Paraçurama; tu – indeed; påthivé – the earth; niùkñatré –

ksatriyaless; karaëaya – for making; çré-ramah – Lord Rama;

tu – indeed; ravaëa – with Ravana;adi – beginning; rakñasa – the

demons; vadhaya – for killing; balaramah – Balarama;tu – indeed;

pralamba – with Pralambasura; adi – beginning; maha-maha-daitya –

of great demons; vadhaya – for killing; buddhay – Buddha; tu –

indeed;  huta – to poor animals; daya – mercy; vistaraëaya – for

extending; kalké – Kalké; ca – and; mleccha – mlecchas;

saàharaëaya – for killing; para-içatvam – status as the

Personality of Godhead; kalkinah – of Kalké; api – also;viñnu-

dharme – in the Visnu-dharma Purana; vilokyate – is seen; tatha –

in that way; vyasah – Vyasadeva; tu – indeed; veda-dharma – the

teachings of the Vedas; prakaçanaya – for broadcasting; evam –

in this wau; çré-bhagavatah – of the Supreme Personality of

Godhead; avatarah – incarnations; asankhyaù – uncountable;

prayojana – necessity; apakeçakaù – in consideration; tatha – in

that way; çré-bhagavat-gétasu upaniñatsu – in Çri Bhagavad-

gitä Upaniñad; çré-bhagavan – the Supreme Personality of

Godhead; uvaca – said.

 

 

Lord Väsudeva and other incarnations descend to remove the

burden of the earth. Lords Brahmä, Viñëu, and Çiva descend to

create, maintain, and destroy the material universes. Lord Matsya

descends to rescue the Vedas, Lord Kürma descends to hold

Mandara Mountain. Lord Varäha descends to kill Hiraëyäkña

and rescue the earth. Lord Nåsiàha descends to kill

Hiraëyakaçipu. Lord Vämana descends to cheat Bali Mahäräja.

Lord Paraçuräma descends to rid the earth of kñatriyas. Lord

Rämacandra descends to kill Rävaëa and His räkñasa

followers. Lord Balaräma descends to kill Pralambäsura and

other great demons. Lord Buddha descends to show mercy to the

animals. Lord Kalki descends to kill the mlecchas. In the Viñëu-

dharma Puräna it may be seen that Lord Kalki is an incarnation of

the Lord. Lord Vyäsa descends to reveal the religion of

the Vedas. In this way there are countless incarnations of the

Supreme Personality of Godhead. In the Bhagavad-gitä (4.7) the

Supreme Lord says:

 

 

Text 105 (b)

 

 

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanaà såjamy aham

 

yada – whenever; yada – wherever; hi – certainly;dharmasya – of religion;

glaniù – discrepancies; bhavati – manifested, becomes; bharata – Odescendant

of Bharata; abhyutthanam – predominance; adharmasya – ofirreligion; tada – at

that time; atmanam – self; såjami – manifest; aham – I.

 

 

“Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion, at that time I

descend Myself.”

 

 

 

Text 106

 

 

ataù sarve avataraù sanimittaù. ataù ete ‘vataraù kià svarupaù.

tad aha brahmanòa-purane

 

etasyaivapare ‘nanta

hy avatara manoramaù

mahagnir iva yadvad syur

ulkaù çata-sahasraçaù

 

ataù – therefore; sarve – all; avataraù – incarnations;

sa-nimittaù – with an original; ataù – therefore; ete – they;

avatraraù – incarnations; kim – what?; svarupaù – form;tat – this;

aha – says; brahmanòa-purane – in the Brahmanda Purana; etasya – ofHim;

eva – certainly; apare – others; anatah – limitless;manoramaù – enchanting;

maha – a great; agnih – fire; iva – like; yadvat – to whichextent; syuh – are;

ulkaù – sparks; çata – hundreds; sahasraçaù – and thousands.

 

 

All the incarnations of Godhead have an origin. From that

origin the incarnations have come. What is the nature of that

origin? In the Brahmäëòa Puräëa it is said:

 

“All the charming incarnations of Godhead have emanated from Çré

Kåñëa, just as hundreds and thousand of sparks jump from a blazing

fire.”

 

 

Text 107

 

 

tathaiva

 

vanya-jalaà prayam açeña-viståtaà

viñvak kñitià vyapya vivardhate bhåçam

yasmat samudbhutam aho tataù punaù

kale bhuyaù praviçat tathaivam

 

tatha – in the same way; eva – certainly; vanya-jalam – the greatinundation;

prayam – mainly; açeña – completely; viståtam – expanded;viñvak

kñitim – the universe; vyapya – pervading; vivardhate – expands;

bhåçam – greatly; yasmat – from which; samudbhutam – born;aho – indeed;

tataù – then; punaù – again; kale – in the course of time;bhuyaù – will be;

praviçet – will enter; tatha – in that way; evam – in that way.

 

 

It is further said:

 

“From Lord Kåñëa the Käraëa Ocean is manifested, and

from Him the universes are expanded. From Him the universes were

manifest and, at the appropriate time, in Him they will again

enter.”

 

 

Texts 108-109

 

 

ata eva puraëadau

kecin nara-sakhatmatam

mahendranujataà kecit

kecit kñérabdhi-çayitam

 

sahasra-çirñataà kecit

kecit vaikunöha-nathatam

bruyuù kåñnasya munayas

tat-tad-våttanugaminaù

 

atah eva – therefore; purana-adau – in the Puranas and other Vedic

literatures; kecit – some; nara-sakha-atmatam – the position ofNarayana Rsi,

the friend of Nara Rsi; maha-indra-anujatam – the position of Vamana, the

younger brother of Maharaja Indra; kecit – some; kecit – some;

kñéra-abdhi-çayitam – the position of Kçirodakaçayé Viñnu;

sahasra-çirçatam – the position of the Universal form, who has thousands of

heads; kecit – some; kecit – some; vaikuëöha-nathatam – LordNarayana, the

master of Vaikuëöhaloka; bruyaù – say; kåñëasya – of ÇréKåñëa;

munayaù – sages; tat-tat – various; våtta – activities;

anugaminaù – following.

 

 

This is also confirmed by the following words (Laghu-

Bhägavatämåta 1.5.383):

 

“According to the intimate relationships between Çré Kåñëa,

the primeval Lord, and His devotees, the Puräëas describe Him by

various names. Sometimes He is called Näräyana; sometimes

Upendra (Vämana), the younger brother of Indra, King of

heaven; and sometimes Kçirodakaçäyi Viñnu sometimes He is

called the thousand-hooded Çeña Näga and sometimes the Lord of

Vaikunöa.”*

 

 

Text 110

 

 

tatha narada-païcaratre

 

tad-ajïa-karinaù sarve

brahmanòeçvara-rupina

léla-sukha-mayatmanas

tat-prema-rupa-bhavanaù

 

tatha – in the same way; narada-païcaratre – in the Naradapancaratra;

tat – of Him; ajïa – the order; kariëaù – carrying;sarve – all;

brahmaëòa – of universes; éçvara – controllers; rupiëaù – in theforms;

léla – of pastimes; sukha – happiness; maya – consisting;atmanah – whose

hearts; tat – for Him; prema – love; rupa – consisting;bhavanaù – thoughts.

 

 

This is also described in the following statement of

Närada-païcarätra:

“The demigods who control the various universes are all servnts of Lord

Kåñëa, and they very faithfully execute His every order. They delight in

hearing about His transcendental pastimes, and they meditate on Him with

love in their hearts.”

 

 

Text 111

 

 

tatha

 

nasy ota-gava iva yasya vaçe bhavanti

brahmadayas tanu-bhåto mithur ardamanaù

kalasya te prakåti-puruñayoù parasya

çaà nas tanotu caranaù puruñottamasya

 

tatha – just as; nasi – through the nose; ota – strung;gavaù – oxen;

iva – as if; yasya – of whose; vaçe – under the control;bhavanti – they exist;

brahma-adayaù – Brahma and all others; ardyamanaù – struggling;

kalasya – of the force of time; te – of Yourself; prakåtipuruñayoù – both

the material nature and the living entity; parasya – who is beyondthem;

çam – transcendental fortune; naù – for us; tanotu – may theyspread;

caranaù – the lotus feet; puruña-uttamasya – of the Supreme Personality of

Godhead.

 

 

It is also said (Çrimad-Bhägavatam 11.6.14):

 

“You are the Supreme Personality of Gohead, the transcendental entity who

is superior to both material nature and the enjoyer of nature. May Your lotus

feet bestow transcendental pleasure upon us. All of the great demigods,

beginning with Brahmä, are embodied living entities. Struggling painfully

with one another under the strict control of Your time factor, they are just

like bulls dragged by ropes tied through their pierced noses.”***

 

 

Text 112 (a)

 

tatha goloka-saàhitayaà çré-bhagavato jihva-mulat sarasvaty

udbhuya çré-kåñnaà prati sakaìkñaà kaöakñam akarot – iti dåñöva

çré-bhagavan sarasvatéà prati çaçapa. bhavati taru-rupa bhava. ante

brahma syat samudbhuya brahmanaù patnétvam ayasyatéti çapa-dvayaà

çrutva sarasvaté cukopa. sarasvaty api çré-bhagavantaà çré-kåñnaà

pratiçaptavaté. sarasvaty uvaca he bhagavan ekaparadhe çapa-dvayaà

dattaà yatha tatha aham api çapami bhagavan aìgajaya saha

ramiñyasi iti. tad anu saparadhaiva sarasvaté stutià cakara.

 

tatha – in that way; goloka-saàhitayam – in the Goloka-samhita;

çré-bhagavatah – of the Supreme Personality of Godhead; jihva – of the

tongue; mulat – from the base; sarasvati – Sarasvati;udbhuya – taking birth;

çré-kåñnam-prati – at Lord Kåñna; sa-akaìkñam – with desire;

kaöa-akñam – a sidelong glance; akarot – did; iti – thus;

dåñöva – observing; çré-bhagavan – the Supreme Personality ofGodhead;

sarasvatém pratim – Sarasvati; çaçapa – cursed; bhavati – is;taru – of a

tree; rupa – in the form; bhava – may you become; ante – afterthat;

brahma – Lord Brahma; syat – will be; samudbhuya – taking birth;

brahmanaù – of Brahma; patnétvam – wifehood; ayasyaté – will be; iti – thus;

çapa – of curses; dvayam – pair; çrutva – having heard;

sarasvaté – Sarasvati; cukopa – became angry;sarasvati – Sarasvati; api – also;

çré-bhagavantam – the Supreme Personality of Godhead; çrékåñnam – Çré

Kåñna; pratiçaptavaté – countercursed; sarasvati – Sarasvati; uvaca – said;

he – O; bhagavan – Lord; eka – for one; aparadhe – offense;çapa – of curses;

dvayam – a pair; dattam – are given; yatha – just as; tatha – inthat way;

aham – I; api – also; çapami – curse; bhagavan – O Lord;aìgajaya çaha – with

the limb of Your own body; ramiçyasi – You will enjoy conjugalpastimes;

iti – thus; tat anu – afterwards; sa-aparadha – the offender;eva – certainly;

sarasvaté – Sarasvati; stutim – prayers; cakara – offered.

 

 

The following pastime is narrated in the Goloka-saàhitä: The

goddess Sarasvati was born from the root of Lord Kåñna’s tongue.

Immediately after birth she cast an amorous sidelong glance at

Lord Kåñëa. Observing her glance, Lord Kåñëa became angry and

cursed her in the following words: “I curse you to become a tree,

and then I again curse you to become the wife of the demigod

Brahmä.” When Sarasvati heard these two curses from the Lord she

became angry, and retaliated with the following curse: “O Lord,

although I committed only one offense, You have twice cursed me.

For cursing me more than I deserved I curse You that You will

enjoy conjugal pastimes with a limb of Your own body.” (This

“limb” is, of course, Çri Rädhä.) After this the offender

Sarasvati offered the following prayer:

 

 

Text 112 (b)

 

 

jagat sarvaà tvayi nyastaà

nyastaù prakåtayas tatha

puruñaç ca tatha kåñna

tvayi sarvaà pratiñöhitam

 

jagat – the universe; sarvam – entire; tvayi – in You;nyastam – is placed;

nyastaù – are placed; prakåtayaù – potencies; tatha – in the sameway;

puruçah – all living entities; ca – also; tatha – in that way;kåñëa – O

Kåñëa; tvayi – in You; sarvam – everything;pratiñöhitam – is situated.

 

 

“The entire universe rests in You. The elements of matter

rest in You as do all living entities. O Kåñëa, everything rests

in You.

 

 

Text 113

 

 

tvayy eva vilayaà yanti

utpatsyanti ramanti ca

doña eña kåto ‘jïanaà

kñamasva parameçvara

ity uktva sa maha-devé

virarama sarasvaté

 

tvayi – in You; eva – certainly; vilayam – dissolution;yanti – attains;

utpatsyanti – are manifested; ramanti – enjoy; ca – also;doçah – fault;

eçah – this; kåtah – done; ajïanam – by the ignorant;kñamasva – please

forgive; parama-éçvara – O Supreme Personality of Godhead;iti – thus;

uktva – speaking; sa – she; maha-devé – the great goddess;virarama – became

silent; sarasvaté – Sarasvaté.

 

 

“Everything is born from You, enjoys protection within You, and again

enters You at the time of cosmic devastation. O Supreme Personality of

Godhead, please forgive my offense. Only the ignorant try to find fault with

You. After speaking these words, the great goddess Sarasvati became

silent.

 

 

Text 114

 

 

tatha brahma-saàhitayam

 

agnir mahé gaganam ambu marud-diçaç ca

kalas tathatma-manaséti jagat-trayani

yasmad bhavanti vibhavanti viçanti yaà ca

govindam adi-puruñaà tam ahaà bhajami

tatha – in the same way; brahma-saàhitayam – in the Brahma-saàhita;

agniù – fire; mahé – earth; gaganam – ether; ambu – water;marut – air;

diçaù – directions; ca – and; kalaù – time; tatha – and;atma – and soul;

manasé – possess mind; iti – thus; jagat-trayani – the threeworlds;

yasmat – from Whom; bhavanti – originate; vibhavanti – exist;viçanti – enter;

yam – in Whom; ca – and.

 

 

This is also confirmed in Brahma-saàhitä (5.51):

 

“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.”

 

 

 

 

 

Ninth Part

 

 

Texts 115-116

 

 

atha çré-kåñnasyavataranaà svarupam aha padma-purana nirvana-

khanòe rahasyadhyaye çré-bhagavan uvaca vyasaà prati

 

yad idaà me tvaya påñöam

rupaà divyaà sanatanam

niñkalaà niñkriyaà çantaà

sac-cid-ananda-vigraham

purnaà padma-palaçakñaà

nataù paratamaà mama

satyaà vyapi paranandaà

cid-ghanaà çaçvataà param

mamavataro nityo ‘yam

atra ma saàçayaà kåthaù

 

atha – now; çré-kåñnasya – of Çré Kåñna; avataranam – of

incarnations; svarupa – form; aha – he describes; padmapurana – in the Padma

Purana; nirvana-khanòe – in the Nirvana-khanda; rahasyaadhyaye – in the

Rahasya Chapter; çré-bhagavan – the Supreme Personality of Godhead;

uvaca – said; vyasam prati – to V/yasadeva; yat – which;idam – this; me – to Me;

tvaya – by you; påñöam – asked; rupam – form;divyam – transcendental;

sanatanam – eternal; niñkalam – non-dual; niskriyam – without material

activites; santam – peaceful; sat – eternal; cit – full ofknowledge;

ananda – and bliss; vigraham – whose form; purnam – complete;pada – lotus;

palaça – petal; akñam – eyes; na – not; ataù – than thisform;

paratamam – superior; mama – My; satyam – real; vyapi – allpervading;

para-anandam – full of transcendental bliss; cit-ghanam – spiritual;

çaçvatam – eternal; param – supreme; mama – My;avatarah – incarnation;

nityah – eternal; ayam – this; atra – here; ma-saàçayamkrthah – do not doubt.

 

 

That Çri Kåñna is the form in which all incarnations of

Godhead rest is confirmed in the Padma Puräëa, Nirväëa-khaëòa, in

the Rahasya Chapter, where the Supreme Personality of Godhead,

Lord Kåñëa, says to Vyasa:

 

“This form of Mine, the object of your inquiry, is

transcendental, eternal, non-dual, materially inactive, peaceful, full of

knowledge and bliss, and perfect and complete. There is no other

form superior to this lotus-eyed form. This form is the actual

spiritual reality. It is eternal, all-pervading, and full of

bliss. It is the eternal resting place of My incarnations. Please

do not doubt this.”

 

 

Text 117 (a)

 

 

ataù sarvopari-vaibhavaù sarveñam adhara-svarupaù

çré-kåñnacandraù sarveñam atma-svarupaù. athaitasya samaà

tan-mayayacchannaù kecid anyaà kurvantéti tatraha

 

ataù – therefore; sarva – all; upari – above;vaibhavaù – opulence;

sarveçam – of all; adhara-svarupaù – the resting place;

çré-kåñnacandraù – Çré Kåñnacandra; sarveçam – of all;

atma-svarupaù – the original form; atha – therefore; etasya – ofHim;

samam – equal; tat-mayaya – by His illusory potency;acchannaù – covered;

kecit – some; anyam – someone else; kurvanté – do; iti – thus; tatra – in this

connection; aha – he says.

 

 

Therefore it may be concluded that Çré Kåñëacandra is the

supremely powerful resting place of all incarnations of Godhead.

Çré Kåñëacandra is the original self of all incarnations of

Godhead. Only those illusioned by His mäyä-potency will say

someone else is His equal. For this reason it is said:

 

 

Text 117 (b)

 

 

yasyaivaìghri-kalaàça-sambhava-maha-viñëus tv anekas tatas

tasyaikasya ca roma-kupa-jaöhare brahmanòko ‘nekaçaù

tasyaikanòaka-madhyato bhagavato ‘nekavataraù sthitaù

çré-kåñnasya ca tasya samyam akarod anyaà tv aho ‘syajïata

 

yasya – of whom; eva – certainly; aìghri – of the lotus feet; kala – of a

part; aàça – of a part; sambhava – manifest;mahaviñëu – Maha-Viñëu;

tu – indeed; anekah – many; tatah – from Him; tasya – of Him; ekasya – of one;

ca – also; roma-kupa-jaöhare – pore of the body;brahmaëòakah – universe;

anekaçaù – many; tasya – of Him; eka – one;aëòaka – universe; madhyatah – in

the middle; bhagavatah – of the Supreme Lord; aneka – many;

avataraù – incarnations of Godhead; sthitaù – are situated;

çré-kåñëasya – of Çré Kåñëa; ca – also; tasya – of Him;

samyam – equality; akarot – does; anyam – another; tu – indeed; aho – Oh;

asya – of Him; ajïata – ignorance.

 

 

Numberless Mahä-Viñëu are manifest from a tiny fraction of an

insignificant atom of Lord Kåñëa’s lotus feet. From each bodily pore of

each Mahä-Viñëu a host of material universes are manifest. Within each

universe numberless incarnations of Godhead appear. Çri Kåñëa is

the origin of all this. He is the Original Supreme Personality of Godhead. It

is only ignorance of His real nature that prompts men to think there is

someone equal to Him.

 

 

Text 118

 

 

tac ca

 

yatha koöéçvaro raja

tat-tulyaù kim çatadhipaù

palaà palardhaà karñaà va

tulyaà mulyaà kim içyate

 

tat – therefore; ca – also; yatha – just as; koöé – ofmillions;

éçvarah – the controller; raja – a king; tat – to him;tulyaù – equal;

kim – how?; çata – of a hundred; adhipaù – the leader; palam – apala;

pala-ardham – half a pala; karçam – a karça (one fourth of a pala);

va – or; tulyam-mulyam – equal in value; kim – içyate – how is it?

 

Just as a village chief who rules of a hundred peasants is not equal to

a great king who reigns over millions, and just as the different weights of a

päla, pälärdha, and kärña are not equal, in the same way, no one

is equal to the Supreme Personality of Godhead, Çri Kåñëa.

 

 

Text 119 (a)

 

 

suvarëasya ca ratnasya

vastu caikaà na canyatha

gaìgayaù kumbha-saàsthapyaà

jalaà gaìga-jalaà småtam

gaìgayaà ca vinikñiptaà

punar gaìgeva tad yatha

 

suvarnasya – of gold; ca – also; ratnasya – of jewels;vastu – substance;

ca – also; ekam – one; na – not; ca – also;anyatha – otherwise; gaìgayaù – of

the Ganges River; kumbha – in a pot; samsthapyam – placed;jalam – water;

gaìga – of the Ganges; jalam – water; småtam – is considered;gaìgayam – in

the Ganges; ca – also; vinikñiptam – thrown; punah – again; gaìga – the Ganges;

iva – like; tat – that; yatha – just as.

 

 

Çré Kåñëa is the Original Personality of Godhead, the origin

of all incarnations of Godhead. All incarnations of Godhead are

actually Çré Kåñëa in different form. They are not different from

Him just as gold and gems are equally valuable or just as the

water of the Ganges is always the same whether flowing in the

river, or held in a jug.

 

 

Text 119 (b)

 

 

tad eva sampurëananda-vigrahaù çré-kåñnacandraù. tasyaàça-

kalatvenanye nirupitaù. ity adi sarvaà purvam uktam tasmiàç ca

jïatavyam eva. ity adi çré-bhagavato ‘nanta-mahimno guëa-

prakaçadi yat kiïcit puraëadiñu dåñöaà tad uktam. samyag

brahmadayo vaktuà na samarthaù. yatha çré-bhagavate

 

tat – therefore; eva – certainly; sampurna- perfect andcomplete;

ananda – of bliss; vigrahaù – whose form; çrékåñnacandraù – Çré

Kåñnacandra; tasya – of Him; aàça – of a part;kalatvena – as a part;

anye – others; nirupitah – are described; iti – thus;adi – beginning;

sarvam – all; purvam – previously; uktam – said; tasmin – inthat; ca – also;

jïatavyam – should be understood; eva – certainly; iti – thus;adi – beginning;

çré-bhagavatah – of the Supreme Personality of Godhead;ananta – limitless;

mahimnah – with glory; guna – of transcendental qualities;

prakaça – manifestation; adi – beginning; yat kiïcit – what;

purana-adiçu – in the Puranasand other Vedic literatures;dåñöam – seen;

tat – that; uktam – said; samyak – completely; brahma-adayah – LordBrahma and

others; vaktum – to describe; na – not; samarthaù – areable; yatha – just as;

çré-bhagavate – in Çrémad-Bhagavatam.

 

 

From all this we may understand that Çri Kåñëacandra is the

Supreme Personality of Godhead, whose transcendental form is full

of perfect and complete bliss, and who is the origin of all

incarnations of Godhead who are all parts of His partial

expansions. Although the various glories and transcendental

attributes of Lord Kåñëa are described to a certain extent in the

Puräna and other Vedic literatures, even the greatest devotees

and demigods, such as Lord Brahmä and others cannot begin to

describe Lord Kåñna’s glories with anything like completeness.

This is confirmed by the following statements in Çrimad-

Bhägavatam (10.14.21 and 10.14.14):

 

 

Text 120

 

 

ko vetti bhuman bhagavan paratman

yogeçvarotir bhavatas trilokyam

kva va kathaà va kati va kadeti

vistarayan kréòasi yoga-mayam

 

kaù – who; vetti – knows; bhuman – O supreme great one;bhagavan – O Supreme

Personality of Godhead; para-atman – O Supersoul; yoga-éçvara – Omaster of

mystic power; utéù – pastimes; bhavataù – of Your Lordship;tri-lokyam – in

the three worlds; kva – where; va – or; katham – how;va – or; kati – how many;

va – or; kada – when; iti – thus; vistarayan – expanding;kréòasi – You play;

yoga-mayam – spiritual energy.

 

 

“O supreme great one! O Supreme Personality of Godhead! O Supersoul,

master of all mystic power! Your pastimes are taking place continuously in

these worlds, but who can estimate where, how and when You are employing Your

spiritual energy and performing Your pastimes? No one can understand the

mystery of these activities.”*

 

 

Text 121

 

 

narayanas tvaà na hi sarva-dehinam

atmasy adhéçakhila-loka-sakñé

narayano ‘ìgaà nara-bhu-jalayanat

tac capi satyaà na tavaiva maya

 

narayanaù – Lord Narayana; tvam – You; na – not;hi – certainly;

sarva – all; dehinam – of the embodied beings; atma – the Supersoul; asi – You

are; adhéça – O Lord; akhila-loka – of all the worlds;sakñé – the witness;

narayanaù – known as Narayana; aìgam – plenary portion; nara – ofNara;

bhu – born; jala – in the water; ayanat – due to the place ofrefuge;

tat – that; ca – and; api – certainly; satyam – highest truth; na – not;

tava – Your; eva – at all; maya – the illusory energy.

 

 

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

indeed everyone’s dearest life. Are You not, therefore, my father

Näräyaëa? Näräyaëa refers to one whose abode is in the water born

from Nara [Garbhodakaçäyi Viñëu], and that Näräyaëa is Your

plenary portion. All Your plenary portions are transcendental.

They are absolute and are not creations of mäyä.”

 

 

Text 122

 

 

tatha

 

yasyaiva yo ‘nuguëa-bhug bahudhaika eva

çuddho ‘py açuddha iva murti-vibhaga-bhedaiù

jïananvitaù sakala-sattva-vibhuti-karta

tasmai nato ‘smi puruñaya sadavyayaya

 

tatha – in the same way; yasya – of whom; eva – certainly;yah – who;

anu-guëa – according to the qualities; bhuk – endowed; bahudha – inmany ways;

ekah – one; eva – certainly; çuddhah – pure; api – even;açuddhah – impure;

iva – as if; murti – forms; vibhaga-bhedaiù – with various;jïana – with

transcendental knowledge; anvitaù – endowed; sakala – all;sattva – of

transcendental qualities; vibhuti – and opulences and powers;karta – the

creator; tasmai – of Him; natah asmi – I offer my respectfulobeisances;

puruçaya – to the Supreme Personality of Godhead; sada – always;

avyayaya – imperishable.

 

 

In the same way it is said:

 

“I continually offer my respectful obeisances to the

imperishable Supreme Personality of Godhead, who is full of all

transcendental knowledge, who is the master of numberless

transcendental opulences, potencies and qualities, who expands

into innumerable transcendental forms, and who, although He is

eternally pure and free from all material contamination,

sometimes appears to the bewildered conditioned souls to be a

limited impure being like themselves.”

 

 

Text 123

 

 

tatha

 

asthaya yogaà nipunaà samahitas

taà nadhyagacchaà yata atma-sambhavaù

nato ‘smy ahaà tac-caranaà saméyuñaà

bhavac-chidaà svasty-ayanaà sumaìgalam

 

tatha – in that way; asthaya – successfully practiced;yogam – mystic

powers; nipunam – very expert; samahitaù – self-realized;tam – the Supreme;

nataù – let me offer my obeisances; asmi – am; aham – I; tat – theLord’s;

caraëam – feet; saméyuçam – of the surrendered soul; bhavatchidam – that

which stops repetition of birth and death; svasti-ayanam – perception ofall

happiness; su-maìgalam – all-auspicious.

 

 

It is also said (Çrimad-Bhägavatam (2.6.35):

“Although I am known as the great Brahmä, perfect in the disciplic

succession of Vedic wisdom, and although I have undergone all austerities and

I am an expert in mystic powers and self-realization, and although I am

recognized as such by the great forefathers of the living entities, who offer

me respectful obeisances, still I cannot understand Him, the Lord, the very

source of my birth. Therefore it is best for me to surrender unto

His feet, which alone can deliver one from the miseries of

repeated birth and death. Such surrender is all-auspicious and

allows one to perceive all happiness.”

 

 

Text 124

 

 

ity evam

 

çré-kåñnaù paramaù pumaàç ca paramananda-svarupo vibhu

radha-prema-samanvito rasamayaù çyamo jagan-mohanaù

evaà tad-guna-varnanaà marakataà ratnaà kiréöaà kuru

kñipraà raghava-kån nivedanam idaà çrutvanya-cittaà tyaja

 

iti – thus; evam – in that way; çré-kåñnaù – ÇréKåñna;

paramaù – the Supreme; puman – Person; ca – also;parama – supreme; ananda – of

bliss; svarupah – whose form; vibhuh – all-powerful; radha – ofÇrématé

Rädhärané prema – with pure love; samanvitah – endowed;rasa-mayaù – full

of nectar; çyamah – with a dark complexion; jagat – the entireworld;

mohanaù – enchanting; evam – in this way; tat – of Him;guna- the qualities;

varnanam – the description; marakatam – the sapphire;ratnam – jewel;

kiréöam – crown; kuru – just make; kñipram – quickly;raghava – by Raghava

Gosvami; kåt – done; nivedanam – statement; idam – this;çrutva – having heard;

anya – other; cittam – consciousness; tyaja – abandon.

 

 

Çri Kåñnais the all-powerful, blissful Supreme Personality

of Godhead. His complexion is dark. He enchants the entire world,

and He is full of nectar. He is the object of Çrématé Rädhäraëé’s

pure love. Please hear these instructions of Raghava Gosvamé,

abandon all material consciousness, and make this description of

the qualities of Çri Kåñëa the sapphire crown upon your head.

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