Krishna-tattva

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

The 7th Jewel:

KṚṢṆA-TATTVA

The One Absolute Truth is Realized in Three

Different Ways

७.१

बदन्ति तत् तत्त्ब-बिदस् तत्त्बं यज् ज्ञानम् अद्बयम्

ब्रह्मेति परमात्मेति भगबान् इति शब्द्यते

7.1

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam

brahmeti paramātmeti bhagavān iti śabdyate 

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

describe that non-dual truth in three ways as

Brahman, Paramātmā, and Bhagavān. 

(Bhāg. 1.2.11)

७.२

अद्बय-ज्ञान तत्त्ब-बस्तु कृष्णेर स्बरूप 

ब्रह्म, आत्मा, भगबान् तिन ताङ्र रूप

7.2

advaya-jñāna tattva-vastu kṛṣṇera svarūpa 

brahma, ātmā, bhagavān tina tāṅra rūpa 

Kṛṣṇa is the one Absolute Truth which is conceived of in three ways, as Brahman, Paramātmā, and Bhagavān. 

(Cc. Ādi. 2.65)

Bhagavān Realization is Complete,  Paramātmā and Brahman are Partial Conceptions

७.३

भक्ति-योगे भक्त पाय याङ्हार दर्शन सूर्य 

येन सबिग्रह देखे देब-गण ज्ञान-योग-मार्गे 

ताङ्रे भजे येइ सब ब्रह्म-आत्मा-रूपे ताङ्रे करे अनुभब

7.3

bhakti-yoge bhakta pāya yāṅhāra darśana sūrya 

yena savigraha dekhe deva-gaṇa jñāna-yoga-mārge 

tāṅre bhaje yei saba brahma-ātmā-rūpe tāṅre kare anubhava

Through devotional service devotees can realize or see that Personality of

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

the paths of knowledge and yoga worship only Him. They perceive Him as the impersonal Brahman and localised Paramātmā. 

(Cc. Ādi 2.25,26)

The Conclusion of the Śruti About Brahman

७.४

न तत्र सूर्यो भाति चन्द्र-तारकं नेमा 

बिद्युतो भान्ति कूतो ऽयमग्नि तम् एब 

भान्तम् अनुभाति सर्बं तस्य 

भासा सर्बम् इदं बिभाति

7.4

na tatra sūryo bhāti candra-tārakaṁ nemā 

vidyuto bhānti kūto 'yamagni tam eva 

bhāntam anubhāti sarvaṁ tasya 

bhāsā sarvam idaṁ vibhāti

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

for illumination, nor is there any need of electricity, what to speak of lamps. All of them get their power of illumination from the

Lord's effulgence alone. In fact the whole universe exists only because of His existence.

 (Kaṭha Upaniṣad 2.2.15)

७.५

हिरन्मयेन पात्रेण सत्यस्यापिहितं मुखम् 

तत् त्बं पूषन्न्-अपाबृणु सत्य-धर्माय दृष्तये

7.5

hiranmayena pātreṇa satyasyāpihitaṁ mukham 

tat tvaṁ pūṣann-apāvṛṇu satya-dharmāya dṛṣtaye 

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Please remove that effulgent covering and show Yourself to Your pure devotee. 

(īśopaniṣad 15)

७.६

पूषन्न् अकर्ये यम सूर्य प्राजापत्य ब्युह-रश्मीन् समूह तेजो

यत् ते रूपं कल्याणतमं तत् ते पश्यामि यो ऽसब् असौ पुरुषः सो ऽहम् अस्मि

7.6

pūṣann akarye yama sūrya prājāpatya vyuha-raśmīn samūha tejo

yat te rūpaṁ kalyāṇatamaṁ tat te paśyāmi yo 'sav asau puruṣaḥ so 'ham asmi

O my Lord! O primeval philosopher, maintainer of the universe. O regulating principle, destination of the pure devotees, well- wisher of mankind please remove the effulgence of Your transcendental rays, so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I, being like unto a mote of sunlight. 

(Iśopaniṣad 16)

The Conclusion of the Brahmā-saṁhitā

७.७

यस्य प्रभा प्रभबतो जगद्-अण्ड-कोटि

कोटिस्ब् अशेष-बसुधादि बिभूति-भिन्नम्

तद् ब्रह्म निष्कलम् अनन्तम् अशेष-भूतं 

गोबिन्दम् आदि-पुरुषं तम् अहं भजामि

7.7

yasya prabhā prabhavato jagad-aṇḍa-koṭi

koṭisv aśeṣa-vasudhādi vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ 

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman which is mentioned in the Upaniṣads, and which, being differentiated from the infinity of glories of the mundane universe, appears as the indivisible, infinite, and limitless truth. Millions and millions of universes emanate from that Brahman effulgence, which is infinite, causeless, and unlimited. That Brahman effulgence is simply the light emanating from the brilliant form of the Supreme Lord Govinda. 

(Brahmā-saṁhitā 5.40)

The Conclusion of the Bhagavad-gītā

७.८

ब्रह्मणो हि प्रतिष्ठाहम् 

अमृतस्याब्ययस्य च 

शाश्बतस्य च धर्मस्य 

सुखस्यैकान्तिकस्य च 

7.8

brahmaṇo hi pratiṣṭhāham 

amṛtasyāvyayasya ca 

śāśvatasya ca dharmasya 

sukhasyaikāntikasya ca 

I am the basis of the impersonal Brahman, which is immortal, imperishable,

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

(Bhagavadgītā 14.27)

The Conclusion of the Gosvāmīs

७.९

यस्य ब्रह्मेति संज्ञां क्बचिदपि निगमे याति चिन्-मात्रसत्ताप्यंशो

यस्यांशकैः स्बैर्बिभबति बशयन्नेब मायां पुमांश् च एकं

यस्यैब रूपं बिलसति परम्ब्योम्नि नारायणाख्यं

स श्री कृष्णो बिधत्तां स्बयमिह भगबान् प्रेम-तत्-पाद-भाजाम्

7.9

yasya brahmeti saṁjñāṁ kvacidapi nigame yāti cin-mātrasattāpyaṁśo

yasyāṁśakaiḥ svairvibhavati vaśayanneva māyāṁ pumāṁś ca ekaṁ

yasyaiva rūpaṁ vilasati paramvyomni nārāyaṇākhyaṁ

sa śrī kṛṣṇo vidhattāṁ svayamiha bhagavān prema-tat-pāda-bhājām

Śrī Kṛṣṇa is the Supreme Personality of Godhead. He appears in Vaikuṇṭha in the form of Nārāyaṇa. He expands as the Puruṣāvataras, who control the material world. He is Himself the Supreme Spiritual Truth designated by the word "Brahman" in the Vedas and Upaniṣads. May that Lord Kṛṣṇa grant pure love for Him to those engaged in devotional service to His lotus feet 

(Tattvasandarbha 8)

७.१०

ब्रह्म अङ्ग-कान्ति ताङ्र, निर्बिशेष प्रकाशे

सूर्य येन चर्म-चक्षे ज्योतिर्मय भासे

7.10

brahma aṅga-kānti tāṅra, nirviśeṣa prakāśe

 sūrya yena carma-cakṣe jyotirmaya bhāse

The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Kṛṣṇa's personal bodily effulgence. It is exactly like the sun: When the sun is seen by ordinary eyes, it appears to only consist of effulgence. Similarly, when we view divinity through ordinary eyes, we are unable to penetrate its effulgence to see the beautiful form of Kṛṣṇa within. Rather we are blinded by the powerful rays of impersonal Brahman. 

(Cc. Madhya 20.159)

७.११

ताङ्हार अङ्गेर शुध किरण-मण्डल 

उपनिषत् कहे ताङ्रे ब्रह्म सुनिर्मल

7.11

tāṅhāra aṅgera śudha kiraṇa-maṇḍala 

upaniṣat kahe tāṅre brahma sunirmala

What the Upaniṣads call the impersonal Brahman is but the realm of the glowing effulgence of the Supreme Person. 

(Cc. Ādi. 2.12)

Nirviśeṣa Means Kṛṣṇa has no Material Qualities

7.12

tāṅre 'nirviśeṣa' kahi, cic-chakti nā māni ardha-svarūpa nā mānile pūrṇatā haya hāni 

When one speaks of the Supreme as impersonal, one denies His spiritual potencies. Logically, if you accept only half the truth, you cannot understand the whole. 

(Cc. Ādi 7.140)

७.१३

ब्याङ्जिते भगबत्-तत्त्बे ब्रह्म च ब्यज्यते स्बयम्

7.13

vyāṅjite bhagavat-tattve brahma ca vyajyate svayam

When the knowledge about Bhagavān is revealed, Brahman automatically becomes known. 

(Bhagavat-sandarbha 7) 

Yogis Worship the Supersoul

७.१४

ईश्बरः सर्ब-भूतानां 

हृद्-देशे ऽर्जुन तिष्ठति 

भ्रामयन् सर्ब-भूतानि 

यन्त्रारूढानि मायया 

7.14

īśvaraḥ sarva-bhūtānāṁ 

hṛd-deśe 'rjuna tiṣṭhati 

bhrāmayan sarva-bhūtāni 

yantrārūḍhāni māyayā 

The Supreme Lord is situated in every one's heart, O Arjuna, and is directing the wanderings of all living entities who are seated as on a machine made of material energy. (Bhagavad-gītā 18.61)

७.१५

अथ बा बहुनैतेन किं ज्ञातेन तबार्जुन 

बिष्टभ्याहम् इदं कृत्स्नम् एकांशेन स्थितो जगत्

7.15

atha vā bahunaitena 

kiṁ jñātena tavārjuna 

viṣṭabhyāham idaṁ 

kṛtsnam ekāṁśena sthito jagat

What need is there, O Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe. 

(Bhagavad-gītā 10.42)

७.१६

मयाध्यक्षेण प्रकृतिः सूयते स-चराचरम् 

हेतुनानेन कौन्तेय जगद् बिपरिबर्तते 

7.16

mayādhyakṣeṇa prakṛtiḥ 

sūyate sa-carācaram 

hetunānena kaunteya j

agad viparivartate 

Material nature, which is one of My energies, is working under My direction, O son of Kuntī, and produces all moving and non- moving beings. Under its rule, this manifestation is created and annihilated again and again. 

(Bhagavad-gītā 9.10)

७.१७

अहं हि सर्ब-यज्ञानां भोक्ता च प्रभुर् एब च

न तु माम् अभिजानन्ति तत्त्बेनातश् च्यबन्ति ते

7.17

ahaṁ hi sarva-yajñānāṁ 

bhoktā ca prabhur eva ca

na tu mām abhijānanti 

tattvenātaś cyavanti te

I am the only enjoyer and master of all sacrifices. Those who do not recognise My true transcendental position fall down. (Bhagavad-gītā 9.24)

Paramātmā is an Ekāṁśa Expansion of the

Supreme Lord

৭.১৮

পরমাত্মা যেঙ্হো, তেঙ্হো কৃষ্ণের এক অংশ 

আত্মার ঽাত্মাঽ হয কৃষ্ণ সর্ব-অবতংস

7.18

paramātmā yeṅho, teṅho kṛṣṇera eka aṁśa 

ātmāra 'ātmā' haya kṛṣṇa sarva-avataṁsa 

Paramātmā is the partially complete portion (ekāṁśa) of the Supreme

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

the source of Paramātmā. 

(Cc . Mad. 20.161)

৭.১৯

কেচিৎ স্ব-দেহান্তর্-হৃদযাবকাশে প্রাদেশ-মাত্রম্ পুরুষং বসন্তম্

চতুর্-ভুজং কঞ্জ-রথাঙ্গ-শঙ্খগদা- ধরং ধারণযা স্মরন্তি

7.19

kecit sva-dehāntar-hṛdayāvakāśe prādeśa-mātram puruṣaṁ vasantam

catur-bhujaṁ kañja-rathāṅga-śaṅkhagadā- dharaṁ dhāraṇayā smaranti

Others conceive of the Personality of Godhead residing within the body in the region of the heart, and measuring only eight inches, with four hands holding lotus, wheel, conch, and club. 

(Bhāg. 2.2.8) 

The Supreme Truth has Three Potencies

Sandhinī (existence), Saṁvit (consciousness) and

Hlādinī (ecstasy)

७.२०

न तस्य कार्यं करणं च बिद्यते

न तत् समश् चाभ्यधिकश् च दृश्यते 

परास्य शक्तिर्-बिबिधैब श्रुयते 

स्बाभाबिकी ज्ञान-बल-क्रिया च

7.20

na tasya kāryaṁ karaṇaṁ ca vidyate

na tat samaś cābhyadhikaś ca dṛśyate 

parāsya śaktir-vividhaiva śruyate 

svābhāvikī jñāna-bala-kriyā ca

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

transcendental form of bliss and knowledge. His senses are all transcendental.

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

such as cognitive, will and active potency. 

(Śvetāśvatara Upaniṣad 6.8)

Viṣṇu is the Supreme Truth

७.२१

ओं तद् बिष्णो परमं पदं सदा 

पश्यन्ति सूरयः दिबीब चक्षुर्-आततम् 

तद् बिप्रासो बिपन्यबो जागृबांसः 

समिन्धते बिष्णोर् यत् परमं पदम्

7.21

oṁ tad viṣṇo paramaṁ padaṁ sadā 

paśyanti sūrayaḥ divīva cakṣur-ātatam 

tad viprāso vipanyavo jāgṛvāṁsaḥ 

samindhate viṣṇor yat paramaṁ padam

The supreme abode of Lord Viṣṇu, or the lotus feet of Lord Viṣṇu, is spread all around like the sunlight in the sky. Great demigods and saintly persons always see that supreme abode, recognizing Him as the highest truth. Spiritually awake

souls learned in transcendental understanding glorify the Lord and make that abode more brilliant. 

(Ṛg Veda 1.22.20,21) 

Kṛṣṇa is the Supreme

७.२२

अद्बय-ज्ञान-तत्त्ब कृष्ण स्बयं भगबान्

ऽस्बरूप-शक्तिऽ रूपे ताङ्र हय अबस्थान 

7.22

advaya-jñāna-tattva kṛṣṇa svayaṁ bhagavān

'svarūpa-śakti' rūpe tāṅra haya avasthāna 

Kṛṣṇa is the non-dual Absolute Truth, the Supreme Personality of Godhead. Although He is one, He maintains different personal expansions and energies for His divine pastimes. 

(Cc. Madhya 22.7) 

Kṛṣṇa is the Independent Supreme Person

७.२३

जन्माद्य् अस्य यतो ऽन्बयाद् इतरतश् चार्थेष्ब् अभिज्ञः स्बराट्

तेने ब्रह्म हृदा य आदि-कबये मुह्यन्ति यत् सूरयः

तेजो-बारि-मृदां यथा बिनिमयो यत्र त्रि-सर्गो ऽमृषा

धाम्ना स्बेन सदा निरस्त-कुहकं सत्यं परं धीमहि

7.23

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

Lord Śrī Kṛṣṇa is the Absolute Truth, the primeval cause of all causes of the creation, sustenance, and destruction of the universes. He is directly and indirectly conscious of all manifestations, and He is independent because there

is no other cause beyond Him. It was He who imparted Vedic knowledge to the heart of Brahmā, the original living being. By Him even the great sages and demigods are placed into illusion as one is bewildered by the illusory

representations of water seen on fire or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of material nature, appear factual, although they are unreal. I

therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendent abode which is forever free of illusion. I meditate upon Him, for He is the Absolute Truth. (Bhāg. 1.1.1.)

Kṛṣṇa is the Ultimate Goal of all Vedic Literature

७.२४

सर्बस्य चाहं हृदि सन्निबिष्टो 

मत्तः स्मृतिर् ज्ञानम् अपोहनं च 

बेदैश् च सर्बैर् अहम् एब बेद्यो 

बेदान्त-कृद् बेद-बिद् एब चाहम्

7.24

sarvasya cāhaṁ hṛdi sanniviṣṭo 

mattaḥ smṛtir jñānam apohanaṁ ca 

vedaiś ca sarvair aham eva vedyo 

vedānta-kṛd veda-vid eva cāham

I am seated in every one's heart. From Me comes remembrance, knowledge, and forgetfulness. By all the Vedas I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas. 

(Bhagavad-gītā 15.15)

७.२५

एते चांश-कलाः पुंसः कृष्णस् तु भगबान् स्बयम्

इन्द्रारि-ब्याकुलं लोकं मृडयन्ति युगे युगे

7.25

ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge

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

of the Supreme Lord, but Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead. All the other incarnations appear whenever there is a disturbance created by the enemies of Indra. 

(Bhāg. 1.3.28)

७.२६

ईश्बरः परमः कृष्णः सच्-चिद्-आनन्द- बिग्रहः

अनादिर् आदिर् गोबिन्दः सर्ब-कारण-कारणम् 

7.26

īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda- vigrahaḥ

anādir ādir govindaḥ sarva-kāraṇa-kāraṇam 

Kṛṣṇa, who is known as Govinda, is the Supreme Personality of Godhead. He has a transcendental form of eternal bliss and knowledge. He is the origin of all and the cause of all causes. 

(Brahmā-saṁhitā 5.1)