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Ontology of Shakti: 8th Jewel

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

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

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

The 8th Jewel:

ŚAKTI-TATTVA

On the ontological nature of Energy, (Shakti)

The Energies of the Supreme are Unlimited

८.१

कुतः पुनर् गृणतो नाम तस्य महत्तमैकान्त-परायणस्य

यो ऽनन्त-शक्तिर् भगवान् अनन्तो महद्-गुणत्वाद् यम् अनन्तम् आहुः

8.1

kutaḥ punar gṛṇato nāma tasya mahattamaikānta-parāyaṇasya

yo 'nanta-śaktir bhagavān ananto mahad-guṇatvād yam anantam āhuḥ 

What to speak of those who are under the direction of the great devotees,

chanting the holy name of the Unlimited, who has unlimited energy. The Lord,

who is unlimited in energy and in transcendental attributes, is called ananta,

unlimited. 

(Bhāg. 1.18.19)

The Lord's Unlimited Energy is Divided
Into Three Principle Categories

८.२

न तस्य कार्यं करणम्च विद्यते 

न तत् समश्  चाभ्यधिकश् च दृश्यते 

परास्य शक्तिर्-विविधैव-श्रूयते 

स्वाभाविकी ज्ञान-बल-क्रिया च

8.2

na tasya kāryaṁ karaṇamca vidyate 

na tat samaś  cābhyadhikaś ca dṛśyate 

parāsya śaktir-vividhaiva-śrūyate 

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)

৮.৩

অনন্ত-শক্তি-মধ্যে কৃষ্ণের তিন শক্তি প্রধান

ঽিচ্ছা-শক্তিঽ, ঽজ্ঞান-শক্তিঽ, ঽক্রিযা-শক্তিঽ নাম ইচ্ছা-শক্তি-প্রধান 

কৃষ্ণ ইচ্ছায সর্ৱ-কর্তা জ্ঞান-শক্তি-প্রধান ৱাসুদেৱ অধিষ্ঠাতা

ইচ্ছা-জ্ঞান-ক্রিযা ৱিনা না হয সৃজন তিনের তিন-শক্তি মেলিঽ প্রপঞ্চ-রচন 

ক্রিযা-শক্তি-প্রধান সঙ্কর্ষণ বলরাম প্রাকৃতাপ্রকৃত-সৃষ্টি 

করেন নির্মাণ অহণ্কারের অধিষ্ঠাতা কৃষ্ণের ইচ্ছায

গোলোক, ৱৈকুণ্ঠ সৃজে চিচ্-ছক্তি-দ্ৱারায যদ্যপি অসৃজ্য নিত্য 

চিচ্-ছক্তি-ৱিলাস তথাপি সঙ্কর্ষণ-ইচ্ছায তাহার প্রকাশ

8.3

ananta-śakti-madhye kṛṣṇera tina śakti pradhāna

'icchā-śakti', 'jñāna-śakti', 'kriyā-śakti' nāma icchā-śakti-pradhāna 

kṛṣṇa icchāya sarva-kartā jñāna-śakti-pradhāna vāsudeva adhiṣṭhātā

icchā-jñāna-kriyā vinā nā haya sṛjana tinera tina-śakti meli' prapañca-racana 

kriyā-śakti-pradhāna saṅkarṣaṇa balarāma prākṛtāprakṛta-sṛṣṭi 

karena nirmāṇa ahaṇkārera adhiṣṭhātā kṛṣṇera icchāya

goloka, vaikuṇṭha sṛje cic-chakti-dvārāya yadyapi asṛjya nitya 

cic-chakti-vilāsa tathāpi saṅkarṣaṇa-icchāya tāhāra prakāśa

Kṛṣṇa has unlimited potencies, out of which three are chief willpower, the power of knowledge, and the creative energy. He is the predominator of the willing energy, for by His supreme will everything comes into existence. In

willing, there is a need for knowledge, and that knowledge is expressed through Vāsudeva. There is no possibility of creation without thinking, feeling, willing, knowledge, and activity. The combination of supreme will, knowledge, and action brings about the cosmic manifestation. Lord Saṅkarśaṇa is Lord Balarāma. Being the predominator of the creative energy, He creates both the material and spiritual worlds. That original Saṅkarśaṇa is the cause of both the material and spiritual creation. He is the predominating Deity of egotism, and by the will of Kṛṣṇa and the power of the spiritual energy, He creates the spiritual world, which consists of Goloka Vṛndāvana and Vaikuṇṭha. Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is noneteless manifest by the supreme will of Saṅkarśaṇa. The spiritual world is the abode of the pastimes of the eternal spiritual energy.

 (Cc.Madhya 20.252-257)

Three Varieties of the Lord's Energy

৮.৪

কৃষ্ণের অনন্ত-শক্তি, তাতে তিন প্রধান

ঽচিচ্-ছক্তিঽ, ঽমাযা-শক্তিঽ, ঽজিৱ-শক্তিঽ-নাম

ঽন্তরঙ্গাঽ, ঽবহিরঙ্গাঽ, ঽতটস্থাঽ ককি 

যারে অন্তরঙ্গা ঽস্ৱরূপ-শক্তিঽ সবার উপরে

8.4

kṛṣṇera ananta-śakti, tāte tina pradhāna

'cic-chakti', 'māyā-śakti', 'jiva-śakti'-nāma

'antaraṅgā', 'bahiraṅgā', 'taṭasthā' kaki 

yāre antaraṅgā 'svarūpa-śakti' sabāra upare

Kṛṣṇa has unlimited potencies. They are divided into three main parts the spiritual energy, the material energy, and the marginal energy, which is the living entities. In other words, these are all potencies of God internal, external,

and marginal. However, the internal energy is the Lord's personal energy and stands over the other two. 

(Cc. Madhya 8.151-152)

৮.৫

সূর্যাংশ-কিরণ, যৈছে অগ্নি-জ্ৱালা-চয স্ৱাভাৱিক কৃষ্ণের তিন-প্রকার ঽশক্তিঽ হয 

কৃষ্ণের স্ৱাভাৱিক তিন-শক্তি-পরিণতি চিচ্-ছক্তি, জীৱ-শক্তি, আর মাযা-শক্তি

8.5

sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya svābhāvika kṛṣṇera tina-prakāra 'śakti' haya 

kṛṣṇera svābhāvika tina-śakti-pariṇati cic-chakti, jīva-śakti, āra māyā-śakti 

The living entity is a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy. Lord Kṛṣṇa naturally has three energetic transformations and these are known as the spiritual energy, the living entity energy, and the illusory energy.

(Cc. Madhya 20.109,111)

The Evidence From Śruti for Cit-śakti-

८.६

ते ध्यान-योगानुगता अपश्यन् देवात्म-शक्तिं स्वगुणैर्-निगूढाम् 

यः कारणानि निखिलानि तानि, कालात्म- युक्तन्यधि-तिष्ठत्य् एकः

8.6

te dhyāna-yogānugatā apaśyan devātma-śaktiṁ svaguṇair-nigūḍhām 

yaḥ kāraṇāni nikhilāni tāni, kālātma- yuktanyadhi-tiṣṭhaty ekaḥ

Those who meditate on the Supreme Personality of Godhead can see His confidential, divine power (cit-śakti). The Supreme Lord alone is the energetic source of all energies. His divine power is the immediate cause of the unlimited universes. Thus the Lord Himself is the instrumental cause (nimitta) of manifesting the living beings, the worlds of time and space and all that reposes within them. 

(Śvetāśvatara Upaniṣad 1.3)

८.७

स विष्वकृद् विश्वविदात्म-योनिः ज्ञह् कालकालो गुणी सर्व-विद् यः 

प्रधान-क्षेत्रज्ञ-पतिर्-गुणेशः संसार-मोक्ष-स्थिति-बन्ध-हेतुः

8.7

sa viṣvakṛd viśvavidātma-yoniḥ jñah kālakālo guṇī sarva-vid yaḥ 

pradhāna-kṣetrajña-patir-guṇeśaḥ saṁsāra-mokṣa-sthiti-bandha-hetuḥ

The Supreme Lord is the ultimate creator of the universe. He knows the purpose of the universe. He is the Supersoul, the Lord in the heart of every living being. He is all-knowing, and is the greatest philosopher. He knows past, present, and

future. He has all excellencies and good qualities. He is the master of the material energy (pradhāna), the living beings

(jīva-śakti, kṣetrajña) and the internal, spiritual energy known as (cit-śakti, guṇa). He alone is the cause of

liberation from the cycle of repeated birth and death (saṁsāra) and the bondage of ignorance. 

(Śvetāśvatara 6.16)

The Evidence From the Śmṛti scriptures for Cit-śakti, the "consciousness" energy

८.८

अजो ऽपि सन्न् अव्ययात्मा भूतानाम् ईश्वरो ऽपि सन् 

प्रकृतिं स्वाम् अधिष्ठाय सम्भवाम्य् आत्म- मायया

8.8

ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san 

prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma- māyayā

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living beings, I still appear by My own energy (ātmā-māyā) in every millennium in My original transcendental form.

(Bhagavad-gītā 4.6)

Note: ātmā-māyā refers to the spiritual potency, or cit-śakti.

The Evidence From Śmṛti for Jīva-śakti, the energy of the conditioned souls

८.९

भूमिर् आपो ऽनलो वायुः खं मनो बुद्धिर् एव च

अहङ्कार इतीयं मे भिन्ना प्रकृतिर् अष्टधा

8.9

bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā 

Earth, water, fire, air, ether, mind, intelligence and false ego these eight comprise My separated external energy. 

(Bhagavad-gītā 7.4)

८.१०

अपरेयम् इतस् त्व् अन्यां प्रकृतिं विद्धि मे पराम्

जीव-भूतां महा-बाहो ययेदं धार्यते जगत्

8.10

apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat 

O mighty-armed Arjuna, apart from My external energy, I have another energy, which is superior to matter. This energy is comprised of the living entities who are exploiting the material nature and sustaining it by infusing it with

consciousness. 

(Bhagavad-gītā 7.5)

The Evidence From Śruti for Māyā-śakti

८.११

अजाम्-एकं लोहित-शुक्ल-कृष्णां बह्वीः प्रजाः सृजमानां सरूपाः

अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्त- भोगामजोऽन्यः

8.11

ajām-ekaṁ lohita-śukla-kṛṣṇāṁ bahvīḥ prajāḥ sṛjamānāṁ sarūpāḥ

ajo hyeko juṣamāṇo'nuśete jahātyenāṁ bhukta- bhogāmajo'nyaḥ

Material nature consists of three modes goodness, passion, and ignorance and is the mother of the innumerable living beings within the universe. It is brought into existence and supported by the one unborn Lord, who is full in self-knowledge. That unborn Lord, however, does not consort with His material energy. He independently enjoys the pleasure of

His transcendental pastimes. But the living entity enjoys her and thus becomes bound. 

(Śvetāśvatara Upaniṣad 4.5)

The Evidence From Śmṛti for Māyā-śakti-

८.१२

प्रकृतिं स्वाम् अवष्टभ्य विसृजामि पुनः पुनः

भूत-ग्रामम् इमं कृत्स्नम् अवशं प्रकृतेर् वशात्

8.12

prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ

bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt

This whole cosmic order is under Me. By My will it is automatically manifested again and again, and by My will it is annihilated. 

(Bhagavad-gītā 9.8)

८.१३

मयाध्यक्षेण प्रकृतिः सूयते स-चराचरम् हेतुनानेन कौन्तेय जगद् विपरिवर्तते

8.13

mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram hetunānena kaunteya jagad viparivartate

O son of Kuntī, material nature is under My control. It produces all beings, both moving and non-moving. Under My supervision the material world comes into existence. 

(Bhagavad-gītā 9.10)

Two Kinds of Māyā Guṇa-māyā and Jīva-māyā

८.१४

ऋते ऽर्थं यत् प्रतीयेत न प्रतीयेत चात्मनि तद् 

विद्याद् आत्मनो मायां यथाभासो यथा तमः

8.14

ṛte 'rthaṁ yat pratīyeta na pratīyeta cātmani tad 

vidyād ātmano māyāṁ yathābhāso yathā tamaḥ

O Brahmā, whatever appears to be of any value, if it is without relation to Me,

has no reality. Know it as My māyā, My illusory energy that reflection which

appears in darkness. (Bhāg. 2.9.34)

Material Māyā is the Shadow of Yoga-māyā

८.१५

सृष्ठि-स्थिति-प्रलय-साधन-शक्तिर्-एका 

छायेव यस्य भुवनानि विभर्ति दुर्गा 

इच्छानुरूपम् अपि यस्य च चेष्टते सा 

गोविन्दम् आदि पुरुषं तम् अहं भजामि

8.15

sṛṣṭhi-sthiti-pralaya-sādhana-śaktir-ekā 

chāyeva yasya bhuvanāni vibharti durgā 

icchānurūpam api yasya ca ceṣṭate sā 

govindam ādi puruṣaṁ tam ahaṁ bhajāmi

The external energy, māyā, is of the nature of the shadow of the cit potency. She

is worshiped as Durgā the agent of the Lord who is responsible for creating,

preserving, and destroying the mundane world. I

adore the primeval Lord Govinda, in accordance with whose will Durgā conducts herself. 

(Brahmā- Saṁhitā 5.44)

८.१६

विलज्जमानया यस्य स्थातुम् ईक्षा-पथे ऽमुया विमोहिता विकत्थन्ते ममाहम् इति दुर्धियः

8.16

vilajjamānayā yasya sthātum īkṣā-pathe 'muyā vimohitā vikatthante mamāham iti durdhiyaḥ 

The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her

always talk nonsense, being absorbed in thoughts of "It is I" and "It is mine." (Bhāg. 2.5.13)

Hlādinī, Saṁvit, Sandhinī: Three Kinds of Energy

८.१७

ह्लादिनी सन्धिनी सम्वित् त्वय्येका सर्व संस्थितौ

ह्लादतापकरी मिश्रा त्वयि नो गुण-वर्जिते

8.17

hlādinī sandhinī samvit tvayyekā sarva saṁsthitau

hlādatāpakarī miśrā tvayi no guṇa-varjite

O Lord, You are the support of everything. The three attributes ḥlādinī, sandhinī, and saṁvit exist only in You as one spiritual energy, but the material modes, which cause happiness, misery, and mixtures of the two, do not exist in You, for You have no material qualities. 

(ViṣṇuPurāṇa 1.12.68)

৮.১৮

সচ্-চিদ্-আনন্দ-ময হয ঈশ্ৱর-স্ৱরূপ তিন 

অংশে চিচ্-শক্তি হয তিন রূপ আনন্দাংশে ঽহ্লাদিনীঽ, 

সদ্-অংশে ঽসন্ধিনীঽ চিদ্-অংশে ঽসম্ৱিত্ঽ, যারে জ্ঞান করি মানি

8.18

sac-cid-ānanda-maya haya īśvara-svarūpa tina 

aṁśe cic-śakti haya tina rūpa ānandāṁśe 'hlādinī', 

sad-aṁśe 'sandhinī' cid-aṁśe 'samvit', yāre jñāna kari māni

The Supreme Person in His original form is full of eternity, knowledge, and bliss. The spiritual potency in these three portions assumes three different forms. These three potencies are called ḥlādinī reposes (the bliss portion),

sandhinī (the eternity portion), and saṁvit (the knowledge portion). Knowledge of these is full knowledge of the Supreme Lord. 

(Cc. Madhya 6.158,159)

८.१९

स्वयन् त्व् असाम्यातिशयस्-त्र्यधीसः स्वाराज्य-लक्ष्म्य्-आप्त-समस्त-कामः

बलिं हरद्भिश् चिर-लोक-पालैः किरीट-कोट्य् एडित-पाद-

8.19

svayan tv asāmyātiśayas-tryadhīsaḥ svārājya-lakṣmy-āpta-samasta-kāmaḥ

 baliṁ haradbhiś cira-loka-pālaiḥ kirīṭa-koṭy eḍita-pāda-pīṭhaḥ

Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fourtune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet. 

(Bhāg. 3.2.21)

८.२०

विष्णु-शक्तिः परा प्रोक्ता क्षेत्र-ज्ञाख्या तथा- परा

अविद्या कर्म-संज्ञन्या तृतीया शक्तिर्-इष्यते

8.20

viṣṇu-śaktiḥ parā proktā kṣetra-jñākhyā tathā- parā

avidyā karma-saṁjñanyā tṛtīyā śaktir-iṣyate

Viṣṇu-śakti, the energy of Kṛṣṇa is threefold: parā- śakti, or the Lord's superior, spiritual energy; kṣetrajña-śakti, or the marginal living beings; and avidya-śakti, or the illusory energy, which is characterized by karma, the world of action and

reaction. In other words, the potency of Lord Viṣṇu is summarized in three categories namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belong to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities. 

(Viṣṇu Purāṇa 6.7.61)

Those who are Most Dear to Kṛṣṇa are His
Internal Energy

৮.২১

ঈশ্ৱরের শক্তি হয এ-তিন প্রকার এক লক্ষ্মী-গণ, পুরে মহিষী-গণ আর 

ৱ্রজে গোপী-গণ আর সভাতে প্রধান ৱ্রজেন্দ্র-নন্দন যাঽতে স্ৱযং ভগৱান্

8.21

īśvarera śakti haya e-tina prakāra eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra 

vraje gopī-gaṇa āra sabhāte pradhāna vrajendra-nandana yā'te svayaṁ bhagavān

The energies (consorts) of the Supreme Lord are of three kinds: the Lakṣmīs in Vaikuṇṭha, the queens in Dvāraka, and the gopīs in Vṛndāvana. The gopīs are the best of all, for they have the privilege of serving Śrī Kṛṣṇa, the primeval Lord, the son of the King of Vraja 

(Cc. Ādi 1.79,80)

Śrī Rādhikā is Kṛṣṇa's Most Complete Energy

৮.২২

রাধা পূর্ণ-শক্তি, কৃষ্ণ পূর্ণ-শক্তিমান্ দুই ৱস্তু ভেদ নাই, 

শাস্ত্র-পরমাণ মৃগমদ, তার গন্ধ যৈছে অৱিচ্ছেদ অগ্নি, 

জ্ৱালাতে যৈছে কভু নাহি ভেদ রাধা-কৃষ্ণ ঐছে সদা এক-ই স্ৱরূপ

লীলা-রস আস্ৱাদিতে ধরে দুই-রূপ

8.22

rādhā pūrṇa-śakti, kṛṣṇa pūrṇa-śaktimān dui vastu bheda nāi, 

śāstra-paramāṇa mṛgamada, tāra gandha yaiche aviccheda agni, 

jvālāte yaiche kabhu nāhi bheda rādhā-kṛṣṇa aiche sadā eka-i svarūpa

līlā-rasa āsvādite dhare dui-rūpa

Śrī Rādhā is the full energy, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent. Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes. 

(Cc. Ādi 4.96-98)

All the Lakṣmīs are Expansions of Śrī Rādhā

৮.২৩

অৱতারী কৃষ্ণ যৈছে করে অৱতার অংশিনী রাধা হৈতে তিন গণের ৱিস্তার 

ৱৈভৱ-গণ যেন ত্ংঙ্র অঙ্গ-ৱিভূতি বিম্ব-প্রতিবিম্ব-রূপ মহিষীর ততি

লক্ষ্মী-গণ ত্ংঙ্র ৱৈভৱ-ৱিলাসাংশ-রূপ মহিঞী-গণ ৱৈভাৱ প্রকাশ স্ৱরূপ

আকার-স্ৱভাৱ-ভেদে ৱ্রজ দেৱী গণ কায-ৱ্যুহ-রূপ ত্ংঙ্র রসের কারণ

8.23

avatārī kṛṣṇa yaiche kare avatāra aṁśinī rādhā haite tina gaṇera vistāra 

vaibhava-gaṇa yena tṁṅra aṅga-vibhūti bimba-pratibimba-rūpa mahiṣīra tati

lakṣmī-gaṇa tṁṅra vaibhava-vilāsāṁśa-rūpa mahiñī-gaṇa vaibhāva prakāśa svarūpa

ākāra-svabhāva-bhede vraja devī gaṇa kāya-vyuha-rūpa tṁṅra rasera kāraṇa

Just as Śrī Kṛṣṇa is the fountainhead of all avatāras, so Śrī Rādhā is the origin of all the consorts of the Supreme Lord in all his different features. The goddesses of fortune in Vaikuṇṭha are partial manifestations of Śrī Rādhā, and the queens of Dvārakā are reflections of Her image. The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava-vilāsa. The queens are of the nature of Her vaibhava-prakāśa. 

(Cc. Ādi 4.76-78)

Thus ends the Eight Chapter of the Gauḍīya Kaṇṭhahāra, entitled Śakti-tattva.

Gaudiya Kanthahara Index

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

Table of Contents

1st Jewel:

Guru-tattva: On the nature of guru http://mexpostfact.blogspot.com/2015/12/gaudiya-kanthahara-gaudiya-kantha-hara.html

2nd Jewel:

Bhagavat-tattva: On the nature of the Bhagavad Purana or Śrīmad Bhagavatam and its excellence as the summum bonus of all scriptural evidence.

 http://mexpostfact.blogspot.com/2015/12/the-bhagavata.html

3rd Jewel:

Vaishnava-tattva 

On the nature and qualities of the true devotees of Kṛṣṇa

http://mexpostfact.blogspot.com/2015/12/third-jewel-of-gaudiya-kanthahara.html

4th Jewel: 

Gaura-tattva: On the nature of the avatar of Śrī Chaitanya Mahāprabhu

http://mexpostfact.blogspot.com/2015/12/gaudiya-kanthahara-jeweled-necklace-of.html

5th Jewel:

Nityānanda-Tattva: On the nature of Nityānanda Prabhu

http://mexpostfact.blogspot.com/2015/12/fifth-jewel-nityananda-tattva.html

6th Jewel: 

Advaita-tattva: On the nature of Śrī Advaita

http://mexpostfact.blogspot.com/2015/12/sixth-jewel-adwaita-tattva.html

7th Jewel: 

Kṛṣṇa-Tattva: The Ontology of Śrī Kṛṣṇa, Reality the Beautiful.

http://mexpostfact.blogspot.com/2016/01/krishna-tattva-complete.html

8th Jewel: Shakti-tattva The Ontology of Divine Energy

http://mexpostfact.blogspot.com/2016/01/ontology-of-energy-8th-jewel.html

9th Jewel: Bhagavad-rasa-tattva

The Ontology of rasa, or the humours and mellows of divine love, according to scriptural authorities

http://mexpostfact.blogspot.com/2016/02/bhagavad-rasa-tattva.html

10th Jewel: Jiva-tattva the qualities and ontology of the atma and its relationship to the Paramatma according to the different sampradayas. http://mexpostfact.blogspot.com/2016/02/the-ontology-of-soul.html

Krishna-Tattva complete

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

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

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)

৭.২৭

পরম ঈশ্ৱর কৃষ্ণ স্ৱযং ভগৱান্ সর্ৱ-অৱতারী, সর্ৱ-কারণ-প্রধান অনন্ত ৱৈকুণ্ঠ, 

আর অনন্ত অৱতার অনন্ত ব্রহ্মাণ্ড ইহাও, সবার আধার সচ্-চিদ্-আনন্দ-তনু, 

ৱ্রজেন্দ্র-নন্দন সর্ৱৈশ্ৱর্য, সর্ৱশক্তি সর্ৱরস-পূর্ণ

7.27

parama īśvara kṛṣṇa svayaṁ bhagavān sarva-avatārī, sarva-kāraṇa-pradhāna ananta vaikuṇṭha, āra ananta avatāra ananta brahmāṇḍa ihāo, sabāra ādhāra sac-cid-ānanda-tanu, vrajendra-nandana sarvaiśvarya, sarvaśakti sarvarasa-pūrṇa

The supreme controller is Kṛṣṇa, the original

Bhagavān. He is the Supreme Personality of Godhead, the fountainhead of all incarnations and the cause of

material creation. He is the source of the innumerable Vaikuṇṭha planets as

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

universes, and Kṛṣṇa is the Supreme resting place for all of them. The

transcendental body of Kṛṣṇa is eternal, full of bliss and knowledge. He is the

son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows.

 (Cc. Madhya 8.134-136) 

The Definition of "Bhagavān"

७.२८

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः 

ज्ञान-वैराग्ययश् चैव सण् णां भग इतीगणा

7.28

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ 

jñāna-vairāgyayaś caiva saṇ ṇāṁ bhaga itīgaṇā 

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

knowledge, and renunciation is known as Bhagavān. 

(Viṣṇu-Purāṇa 6.5.74)

৭.২৯

যাঙ্র ভগৱত্তা হৈতে অন্যের ভগৱত্তা

ঽস্ৱযং-ভগৱান্ঽ-শব্দের তাহাতেই সত্তা

7.29

yāṅra bhagavattā haite anyera bhagavattā

'svayaṁ-bhagavān'-śabdera tāhātei sattā 

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

designated as svayam bhagavān.

 (Cc. Ādi 2.88) 

Kṛṣṇa is the Supreme Master, the Supreme Enjoyer,
and the Independent Lord

৭.৩০

আনের কি কথা, বলদেৱ মহাশয যাঙ্র ভাৱ শুদ্ধ-সখ্য-ৱাৎসল্যাদি-ময তেঙ্হো আপনাকে করেন দাস-ভাৱনা কৃষ্ণ-দাস-ভাৱ ৱিনু আছে কোন জনা সহস্র-ৱদনে যেঙ্হো শেষ-সঙ্কর্ষণ দশ দেহ ধরিঽ করে কৃষ্ণের সেৱন অনন্ত ব্রহ্মাণ্ডে রুদ্র সদাশিৱের অংশ গুণাৱতার তেঙ্হো, সর্ৱ-দেৱ-অৱতংস তেঙ্হো করেন কৃষ্ণের দাস্য-প্রত্যাশ নিরন্তর কহে শিৱ, ঽমুঞি কৃষ্ণ-দাসঽ কৃষ্ণ-প্রেমে উন্মত্ত, ৱিহ্ৱল দিগম্বর কৃষ্ণ-গুণ-লীলা গায, নাচে নিরন্তর

পিতা-মাতা-গুরু-সখা-ভাৱ ক্নেএ নয কৃষ্ণ-প্রেমের স্ৱ-ভাৱে দাস্য-ভাৱ সে করয এক কৃষ্ণ সর্ৱ-সেৱ্য, জগত্-ঈশ্ৱর আর যত সব, তাঙ্র সেৱকানুচর সেই কৃষ্ণ অৱতীর্ণ চৈতন্য-ঈশ্ৱর অতএৱ আর সব, তাঙ্হার কিঙ্কর

কেহ মানে, কেহ না মানে, সব তাঙ্র দাস যে না মানে, তার হয সেই পাপে নাশ

7.30

ānera ki kathā, baladeva mahāśaya yāṅra bhāva śuddha-sakhya-vātsalyādi-maya teṅho āpanāke karena dāsa-bhāvanā kṛṣṇa-dāsa-bhāva vinu āche kona janā sahasra-vadane yeṅho śeṣa-saṅkarṣaṇa daśa deha dhari' kare kṛṣṇera sevana ananta brahmāṇḍe rudra sadāśivera aṁśa guṇāvatāra teṅho, sarva-deva-avataṁsa teṅho karena kṛṣṇera dāsya-pratyāśa nirantara kahe śiva, 'muñi kṛṣṇa-dāsa' kṛṣṇa-preme unmatta, vihvala digambara kṛṣṇa-guṇa-līlā gāya, nāce nirantara

pitā-mātā-guru-sakhā-bhāva knee naya kṛṣṇa-premera sva-bhāve dāsya-bhāva se karaya eka kṛṣṇa sarva-sevya, jagat-īśvara āra yata saba, tāṅra sevakānucara sei kṛṣṇa avatīrṇa caitanya-īśvara ataeva āra saba, tāṅhāra kiṅkara

keha māne, keha nā māne, saba tāṅra dāsa ye nā māne, tāra haya sei pāpe nāśa

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

friendship and paternal love towards Śrī Kṛṣṇa. He also considers Himself a

servant of Śrī Kṛṣṇa. Indeed, who is there who does not consider himself a

servant of Kṛṣṇa. The thousand-mouthed Śeṣa Himself serves Kṛṣṇa by  assuming ten forms. Rudra, who is an expansion of Sadāśiva, and who appears in unlimited universes is also a guṇa-avatāra and is the crown jewel of all the

demigods in the endless universes, but he also desires only to serve Śrī Kṛṣṇa.

He always says, "I am Kṛṣṇa dāsa, a servant of Kṛṣṇa." He becomes overwhelmed and dances naked while continuously singing about Kṛṣṇa's qualities and pastimes. All different transcendental emotions that are directed

towards Kṛṣṇa, be they those of father, mother, guru, or friend, are imbued with the sentiments of service towards the Lord. That is the nature of kṛṣṇa-prema.  Śrī Kṛṣṇa, the only lord and master of the universe, is worthy of being served

by everyone. Everyone is merely a servant of His servants. That same Śrī Kṛṣṇa

has now descended as Lord Caitanya Mahāprabhu, the Supreme Personality of Godhead. Everyone therefore is also a servant of Caitanya Mahāprabhu. Some accept Him, whereas others do not, but in any case, everyone is His servant. One

who does not accept Him, however, will be ruined by his sinful activities. 

(Cc. Ādi 6.76-85)

Kṛṣṇa is the Cause of all Causes

७.३१

तेनैव हेतु-भुतले वयं जाता महेश्वरि 

कारणं सर्व-भूतानां स एकः परमेश्वरः

7.31

tenaiva hetu-bhutale vayaṁ jātā maheśvari

 kāraṇaṁ sarva-bhūtānāṁ sa ekaḥ parameśvaraḥ

 [Śiva said to Parvatī] O Maheśvarī, controller of the world, we have taken birth

as instruments to serve the will of the Supreme Person. He alone is the Parameśvara, the Supreme Controller, the master of everyone, and the ultimate

cause of all living beings.

 (Skanda Purāṇa) 

Kṛṣṇa is the Supreme Shelter of Everything

७.३२

दशमे दशमं लक्ष्यम्- आश्रिताश्रय-विग्रहम् 

श्री कृष्णख्यं परं धाम जगद्-धाम नमामि-तत्

7.32

daśame daśamaṁ lakṣyam- āśritāśraya-vigraham 

śrī kṛṣṇakhyaṁ paraṁ dhāma jagad-dhāma namāmi-tat

The tenth canto of Śrīmad-bhāgavatam describes the ten items which is the

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

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

unto Him. 

(Bhāg. 10.1.1. Bhāvārtha-Dīpikā) 

Kṛṣṇa is the Original Person

৭.৩৩

অৱতার সব পুরুষের কলা, অংশ স্ৱযং-ভগৱান্ কৃষ্ণ সর্ৱ-অৱতংস কৃষ্ণ এক সর্ৱাশ্রয, কৃষ্ণ সর্ৱ-ধাম

কৃষ্ণের শরীরে সর্ৱ-ৱিশ্ৱের ৱিশ্রাম স্ৱযং ভগৱান্ কৃষ্ণ, কৃষ্ণ সর্ৱাশ্রয পরম ঈশ্ৱর কৃষ্ণ সর্ৱ-শাস্ত্রে কয

7.33

avatāra saba puruṣera kalā, aṁśa svayaṁ-bhagavān 

kṛṣṇa sarva-avataṁsa kṛṣṇa eka sarvāśraya, kṛṣṇa sarva-dhāma

kṛṣṇera śarīre sarva-viśvera viśrāma svayaṁ bhagavān kṛṣṇa, 

kṛṣṇa sarvāśraya parama īśvara kṛṣṇa sarva-śāstre kaya

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

portions of the puruṣāvatāras, but the primeval Lord is Śrī Kṛṣṇa. He is the Supreme Personality of Godhead, the fountainhead of all incarnations. He is the shelter and abode of everything all the universes rest in His body. Thus Śrī

Kṛṣṇa is the primeval Lord, the source of all other expansions. This is proclaimed in all the revealed scriptures. 

(Cc. Ādi. 2.70,94,106)

On the Basis of Rasa, Kṛṣṇa is Superior to
Nārāyaṇa

৭.৩৪

সিদ্ধান্ত-তস্-ত্ৱ-ভেদে ঽপি শ্রীশ-কৃষ্ণ- স্ৱরূপযোঃ

রসেনোত্-কৃষ্যতে কৃষ্ণ- রূপমেষা রসস্থিতিঃ

7.34

siddhānta-tas-tva-bhede 'pi śrīśa-kṛṣṇa- svarūpayoḥ

rasenot-kṛṣyate kṛṣṇa- rūpameṣā rasasthitiḥ 

Although Nārāyaṇa and Śrī Kṛṣṇa are one and the same, on the basis of the

fact that Śrī Kṛṣṇa exhibits the super excellence of conjugal mellow, He is

considered superior. In Him alone do all rasas find their final and absolute

expression.

 (Bhakti-Rasāmṛta Sindhu, Pūrva- vibhāga, 2.59)

Nārāyaṇa is the Opulent-Pastime Expansion of
Kṛṣṇa

७.३५

नारायणस् त्वं न हि सर्व-देहिनाम् आत्मास्य् अधीशाखिल-लोक-साक्षी

 नारायणो योगं नर-भू-जलायनात् तच् चापि सत्यं न तवैव माया

7.35

nārāyaṇas tvaṁ na hi sarva-dehinām ātmāsy adhīśākhila-loka-sākṣī 

nārāyaṇo 'ogaṁ nara-bhū-jalāyanāt tac cāpi satyaṁ na tavaiva māyā

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

dearest life. Are You not, therefore, my father; Nārāyaṇa? Nārāyaṇa refers to

one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are

transcendental. They are absolute and are not creations of maya. 

(Bhāg. 10.14.14)

7.36

hariṁtvekaṁ tattvaṁ viddhi-śiva-sūreśa- praṇamitaḥ yadevedaṁ brahma prakṛtirahitaṁ tattanumahaḥ parātmā tasyāṁśo jagadanugato viśvajanakaḥ sa vai radhā-kānto nava-jalada-kāntiścidudayaḥ 

Brahmā, Śiva, and Indra offer their obeisances to Śrī Hari as the only Supreme Truth. The undifferentiated Brahman effulgence is simply the emanation from

His holy body. The creator, maintainer, and Supersoul of the material universe are only expansions from Him. That Lord whose complexion is the color of a rain cloud, who sports in transcendental pastimes in his original form as the lover of Śrī Rādhā is known as Śrī Kṛṣṇa and He is the Absolute Truth 

(Daśamūla Śikṣā)

The Demigods Recognize Kṛṣṇa as Supreme

७.३७

अथापि यत्-पाद-नखावसृष्टं जगद् विरिञ्चोपहृतार्हणाम्भः सेशं 

पुनात्य् अन्यतमो मुकुन्दात् को नाम लोके भगवत्-पदार्थः

7.37

athāpi yat-pāda-nakhāvasṛṣṭaṁ jagad viriñcopahṛtārhaṇāmbhaḥ seśaṁ 

punāty anyatamo mukundāt ko nāma loke bhagavat-padārthaḥ

Who could be worthy of the name "Supreme

Personality of Godhead" but Śrī Kṛṣṇa? Brahmā, the creator of the universe, col- lected the water emanating

from the nails of Kṛṣṇa's lotus feet to give to Śiva as a worshipful welcome.

This very water, the Ganges, is purifying the whole universe including Lord

Śiva. (Bhāg. 1.18.21)

७.३८

यच्-छौच-निःसृत-सरित्-प्रवरोदकेन तीर्थेन मूर्ध्न्य् अधिकृतेन शिवः

 शिवो ऽभूत् ध्यातुर् मनः-शमल-शैल-निसृष्ट-वज्रं ध्यायेच् चिरं भगवतश् चरणारविन्दम्

7.38

yac-chauca-niḥsṛta-sarit-pravarodakena 

tīrthena mūrdhny adhikṛtena śivaḥ śivo '

bhūt dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ 

dhyāyec ciraṁ bhagavataś caraṇāravindam

The blessed Lord Śiva is all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's lotus feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time. 

(Bhāg. 3.28.22)

७.३९

सूत उवाच

यं ब्रह्मा वरुणेन्द्र-रुद्र-मरुतः स्तुन्वन्ति दिव्यैः स्तवैर्

वेदैः साङ्ग-पद-क्रमोपनिषदैर् गायन्ति यं साम-गाः

ध्यानावस्थित-तद्-गतेन मनसा पश्यन्ति यं योगिनो

यस्यान्तं न विदुः सुरासुर-गणा देवाय तस्मै नमः

7.39

sūta uvāca

yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavairvedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ 

dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ

I offer my obeisances unto Śrī Kṛṣṇa, the Supreme Personality of Godhead. Brahmā, Rudra, Indra, Varuṇa and all the other demigods glorify Him by chanting transcendental hymns and reciting the Vedas and Upaniṣads. He is

the Supreme Person of whom the chanters of the Sāma Veda always sing. The perfected yogis see Him within their minds after fixing themselves in trance and absorbing themselves within him. His limit can never be found by any demigod

or demon. 

(Bhāg. 12.13.1)

৭.৪০

অসঙ্খ্য ব্রহ্মার গণ আইল তত-ক্ষণে দশ-বিশ-শত-সহস্র-অযুত-লক্ষ-ৱদন কোট্য্-অর্বুদ মুখ কারো,

 না যায গণন রুদ্র-গণ আইলা লক্ষ কোটি-ৱদন

ইন্দ্র-গণ আইলা লক্ষ কোটি-নযন

দেখিঽ চতুর্মুখ ব্রহ্মা ফাঙ্পর হ-ইলা হস্তি-গণ-মধ্যে যেন শশক রহিলা

আসিঽ সব ব্রহ্মা কৃষ্ণ-পাদ-পীঠ-আগে দণ্ডৱৎ করিতে মুকুট পাদ-পীঠে লাগে 

কৃষ্ণের অচিন্ত্য-শক্তি লখিতে কেহ নারে যত ব্রহ্মা, তত মূর্তি এক-ই শরিরে

পাদ-পীট-মুকুটাগ্র-সঙ্ঘট্টে উঠে ধ্ৱনি পাদ-পীঠে স্তুতি করে মুকুট হেন জানিঽ

যোড-হাতে ব্রহ্মা-রুদ্রাদি করযে স্তৱন

7.40

asaṅkhya brahmāra gaṇa āila tata-kṣaṇe daśa-biśa-śata-sahasra-ayuta-lakṣa-vadana koṭy-arbuda mukha kāro, 

nā yāya gaṇana rudra-gaṇa āilā lakṣa koṭi-vadana indra-gaṇa āilā lakṣa koṭi-nayana

dekhi' caturmukha brahmā phāṅpara ha-ilā hasti-gaṇa-madhye yena śaśaka rahilā

āsi' saba brahmā kṛṣṇa-pāda-pīṭha-āge daṇḍavat karite mukuṭa pāda-pīṭhe lāge 

kṛṣṇera acintya-śakti lakhite keha nāre yata brahmā, tata mūrti eka-i śarire

pāda-pīṭa-mukuṭāgra-saṅghaṭṭe uṭhe dhvani pāda-pīṭhe stuti kare mukuṭa hena jāni'

yoḍa-hāte brahmā-rudrādi karaye stavana

"baḍa kṛpā karilā prabhu, dekhāilā caraṇa

bhāgya, more bolāilā 'dāsa' aṅgīkari' kon ājñā haya, 

tāhā kari śire dhari' "

The countless Brahmās had different numbers of heads. Some had ten, some twenty, some one hundred, some one thousand, some ten thousand, some one hundred thousand, some ten million, others one hundred million. No one could

count the number of heads they had. Many Śivas with many heads also arrived there. Some of them had heads numbering one hundred thousand and ten million. Many Indras also arrived with millions of eyes all over their bodies.

When the four-headed Brahmā of this universe saw all these opulences of Kṛṣṇa, he became very bewildered and considered himself a rabbit among many elephants. All the Brahmās who came to see Kṛṣṇa offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet. No one can estimate the inconceivable potency of Kṛṣṇa.

All the Brahmās who were there were resting in the one body of Kṛṣṇa. When all their helmets struck together at the lotus feet of Kṛṣṇa, there was a tumultuous sound. It appeared

that the helmets themselves were offeringprayers unto Kṛṣṇa's lotus feet. With folded hands the Brahmās and Śivas began offering prayers unto Lord Kṛṣṇa saying, "O Lord, You have shown me great favor. I have been able to see Your

lotus feet "All of them said, "It is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what is Your order, so

that I may carry it on my heads."

 (Cc. Madhya 21.66-74)

This World is Maintained by an Expansion of an Expansion of an Expansion of Kṛṣṇa

७.४१

यस्यांशांशांश-भागेन विश्वोत्पत्ति-लयोदयाः 

भवन्ति किल विश्वात्मंस् तं त्वाद्याहं गतिं गता

7.41

yasyāṁśāṁśāṁśa-bhāgena viśvotpatti-layodayāḥ 

bhavanti kila viśvātmaṁs taṁ tvādyāhaṁ gatiṁ gatā

O Kṛṣṇa, You are the soul of the universe. You bring about the creation, sustenance, and dissolution of the universe by Your minutest part. I offer my respectful obeisances unto You and surrender myself before You. 

(Bhāg. 10.85.31)

The Form of Kṛṣṇa is as Lord of Vṛndāvana, With two Hands Holding the Flute

७.४२

कृष्णो ऽन्यो यदु सम्भूतो यः पूर्णः सो ऽस्त्यतः परः

वृन्दावनं परित्यज्य स क्वचित् नैव गच्छति

7.42

kṛṣṇo 'nyo yadu sambhūto yaḥ pūrṇaḥ so 'styataḥ paraḥ

vṛndāvanaṁ parityajya sa kvacit naiva gacchati 

The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa; He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu- kumāra manifests His pastimes in the cities of Dvārakā and Mathurā, but Kṛṣṇa never leaves Vṛndāvana.

(Laghu-bhāgavatāmṛta, Pūrva-khaṇḍa 165)

७.४३

द्विभुजः सर्वदा सो ऽत्र न कादचित् चतुर्भूजः

गोप्यैकया युतस् तत्र परिक्रीडति नित्यदा

7.43

dvibhujaḥ sarvadā so 'tra na kādacit caturbhūjaḥ

gopyaikayā yutas tatra parikrīḍati nityadā 

That original Personality of Godhead, Kṛṣṇa, always manifests two arms. He never manifests four arms; He is always at the right hand side of the foremost

gopī, Śrīmatī Rādhārāṇī. 

(Laghu- Bhāgavatāmṛta, Pūrva-khaṇḍa 165) 

KṚṢṆA-TATTVA

৭.৪৪

কৃষ্ণের স্ৱরূপ-ৱিচার শুন, সনাতন অদ্ৱয-জ্ঞান-তত্ত্ৱ, 

ৱ্রজে ৱ্রজেন্দ্র-নন্দন সর্ৱ-আদি, সর্ৱ-অংশী, কিশোর-শেখর

চিদ্-আনন্দ-দেহ, সর্ৱাশ্রয, সর্ৱেশ্ৱর 

স্ৱযং ভগৱান্ কৃষ্ণ, ঽগোৱিন্দঽ পর নাম 

সর্ৱৈশ্ৱর্য-পূর্ণ যাঙ্র গোলোক নিত্য-ধাম

7.44

kṛṣṇera svarūpa-vicāra śuna, sanātana advaya-jñāna-tattva, 

vraje vrajendra-nandana sarva-ādi, sarva-aṁśī, kiśora-śekhara

cid-ānanda-deha, sarvāśraya, sarveśvara 

svayaṁ bhagavān kṛṣṇa, 'govinda' para nāma 

sarvaiśvarya-pūrṇa yāṅra goloka nitya-dhāma 

[Caitanya Mahāprabhu said] O Sanātana, please hear about the eternal form of

Lord Kṛṣṇa; He is the Absolute Truth, devoid of duality, but present in

Vṛndāvana as the son of Nanda Mahārāja. Kṛṣṇa is the original source and

sum total of everything. He appears as the Supreme Youth. His body is composed of spiritual bliss. He is the shelter of everything and the master of everything. God Himself, svayam bhagavān is Śrī Kṛṣṇa, His supreme name is Govinda, He is full in all opulence, and His eternal abode is Goloka Vṛndāvana.

 (Cc. Madhya 20.152-153,155)

The Vedas Speak of the Pastimes of the Supreme
Lord

७.४५

अपश्यं गोपामनि-पद्यमानमा च परा च पथिभिश् चरन्तम्

स सध्रीचीः स विषूचीर्वसान् आवरीवर्ति- भुवनेस्वन्तः

7.45

apaśyaṁ gopāmani-padyamānamā ca parā ca pathibhiś carantam

sa sadhrīcīḥ sa viṣūcīrvasān āvarīvarti- bhuvanesvantaḥ

I saw a gopāla before me, but could not understand if He came from nearby or

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

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

withdraw His transcendental pastimes within this material world. 

(Ek Veda Maṇḍala, 22, Anuvāka, 164 Sūkta, 31 Ek) 

By serving Kṛṣṇa, the Universe is Satisfied

७.४६

यथा तरोर् मूल-निषेचनेन 

तृप्यन्ति तत्-स्कन्ध-भुजोपशाखाः 

प्राणोपहाराच् च यथेन्द्रियाणां 

तथैव सर्वार्हणम् अच्युतेज्या

7.46

yathā taror mūla-niṣecanena 

tṛpyanti tat-skandha-bhujopaśākhāḥ 

prāṇopahārāc ca yathendriyāṇāṁ 

tathaiva sarvārhaṇam acyutejyā

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

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

Viṣṇu, all other purposes are satisfied. Just as by offering food to the stomach,

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

entire universe is satisfied. 

(Bhāg. 4.31.14) 

The Demigods are Never Envious of Kṛṣṇa

७.४७

हरिर् एव सदाराध्यः सर्वदेवेश्वरेश्वरः

इतरे ब्रह्मा-रुद्राद्या नावज्ञेयाः कदाचन

7.47

harir eva sadārādhyaḥ sarvadeveśvareśvaraḥ 

itare brahmā-rudrādyā nāvajñeyāḥ kadācana 

Śrī Hari alone should be worshiped as the supreme master of the universe.

Brahmā, Śiva and all the demigods never violate this principle at any time.

(Padma Purāṇa)

७.४८

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते

इति मत्वा भजन्ते मां बुधा भाव- समन्विताः

7.48

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ budhā bhāva- samanvitāḥ

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

know this perfectly engage in My devotional service and worship Me with all

their hearts. 

(Bhagavad-gītā 10.8)

Kṛṣṇa Appears in Three Categories of Forms
Svayaṁ-rūpa, Tadekātmā-rūpa and Aveśa-rūpa

७.४९

स्वयं-रूप, तद्-एकात्मा-रूप, आवेश नाम प्रथमेइ तिन-रूपे रहेन भगवान्

7.49

svayaṁ-rūpa, tad-ekātmā-rūpa, āveśa nāma prathamei tina-rūpe rahena bhagavān

That Supreme Personality of Godhead. Kṛṣṇa appears in His selfsame form as

svayam-rūpa, in His first expansion as tad- ekātmā-rūpa, and in His empowered manifestations, known as āveśa. 

(Cc. Madhya 20.165)

The Two Divisions of Svayaṁ-rūpa

৭.৫০

ঽস্ৱযং-রূপঽ ঽস্ৱযং-প্রকাশঽ দুই রূপে স্ফূর্তি 

স্ৱযং-রূপে এক ঽকৃষ্ণঽ ৱ্রজে গোপ-মূর্তি

7.50

'svayaṁ-rūpa' 'svayaṁ-prakāśa' dui rūpe sphūrti 

svayaṁ-rūpe eka 'kṛṣṇa' vraje gopa-mūrti

Kṛṣṇa reveals Himself in two forms, as svayam- rūpa, His own form) and

svayam-prakāśa (His own manifestation). Svayam-rūpa is Kṛṣṇa Himself in

Vṛndāvana, in the figure of a cowherd boy. 

(Cc. Madhya 20.166)

Two Divisions of Svayaṁ-rūpa Prābhava and Vaibhava-

৭.৫১

ঽপ্রাভৱ-ৱৈভৱঽ-রূপে দ্ৱিৱিধ প্রকাশে এক-ৱপু বহু রূপ যৈছে হৈল রাসে

7.51

'prābhava-vaibhava'-rūpe dvividha prakāśe eka-vapu bahu rūpa yaiche haila rāse

An example of prābhava-prakāśa is when the Lord accepts two or more identical forms for the sake of enjoying His pastimes, just as He accepted many

identical forms during the rāsa-līlā. 

(Cc. Madhya 20.167)

Prābhava-vilāsa: Expanding Many Forms to Marry Thousands of Queens

৭.৫২

মহিষী-ৱিৱাহে হৈল বহু-ৱিধ মূর্তি

ঽপ্রাভৱ প্রকাশঽ এই শাস্ত্র-পরসিদ্ধি

7.52

mahiṣī-vivāhe haila bahu-vidha mūrti

'prābhava prakāśa' ei śāstra-parasiddhi

In order to marry 16,108 queens, Kṛṣṇa accepted 16,108 forms. These forms are known as prābhava-vilāsa, and the scriptures have declared they are all trancendentally perfect.

 (Cc. Madhya 20.168) 

Vaibhava-prakāśa

৭.৫৩

সেই ৱপু, সেই আকৃতি পৃথক্ যদি ভাসে ভাৱৱেশ-ভেদে নাম ঽৱৈভৱ-প্রকাশেঽ

7.53

sei vapu, sei ākṛti pṛthak yadi bhāse bhāvaveśa-bhede nāma 'vaibhava-prakāśe'

If a form is differently manifested, according to different emotional features, it

is called vaibhava-prakāśa. 

(Cc. Madhya 20.171) 

Examples of Vaibhava prakāśa

৭.৫৪

ৱৈভৱ-প্রকাশ কৃষ্ণের শ্রী-বলরাম ৱর্ণ-মাত্র-ভেদ, 

সব কৃষ্ণের সমান ৱৈভৱ-প্রকাশ যৈছে দেৱকী-তনুজ

দ্ৱিভুজ-স্ৱরূপ কভু, কভু হয চতুর্ভুজ্

7.54

vaibhava-prakāśa kṛṣṇera śrī-balarāma varṇa-mātra-bheda, 

saba kṛṣṇera samāna vaibhava-prakāśa yaiche devakī-tanuja

dvibhuja-svarūpa kabhu, kabhu haya caturbhuja

The first manifestation of the vaibhava feature of Kṛṣṇa, known as vaibhavaprakāśa,

is Śrī Balarāma. Balarāma and Kṛṣṇa have different bodily colors, otherwise Balarāma is equal to Kṛṣṇa in all respects. Another example of vaibhava-prakāśa is Kṛṣṇa as the son of Devakī. He sometimes has two hands and sometimes has four hands. (Cc. Madhya

20.174,175)

Prābhava-prakaśa--The Four-handed Vāsudeva form of Kṛṣṇa is an example of Prābhava-vilāsa

৭.৫৫

যে-কালে দ্ৱিভুজ, নাম ৱৈভৱ-প্রকাশ চতুর্ভুজ হৈলে, নাম প্রাভৱ-প্রকাশ স্ৱযং-রূপের গোপ-ৱেশ, 

গোপ-অভিমান ৱাসুদেৱের ক্ষত্রিয-ৱেশ, ঽামি ক্ষত্রিযঽ-জ্ঞান সৌন্দর্য, ঐশ্ৱর্য, মাধুর্য, 

ৱৈদগ্ধ্য- ৱিলাস ৱ্রজেওদ্র-নন্দনে ইহা অধিক উল্লাস

7.55

ye-kāle dvibhuja, nāma vaibhava-prakāśa caturbhuja haile, nāma prābhava-prakāśa svayaṁ-rūpera gopa-veśa, gopa-abhimāna vāsudevera kṣatriya-veśa, 

'āmi kṣatriya'-jñāna saundarya, aiśvarya, mādhurya, vaidagdhya- vilāsa

vrajeodra-nandane ihā adhika ullāsa 

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

four-handed, He is called prābhava-prakāśa. In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vāsudeva, the son of Vasudeva and Devakī, His dress and consciousness are those of a kṣatriya. When one compares the beauty, opulence, sweetness, and intellectual pastimes of Vāsudeva, the warrior, to that of Kṛṣṇa, the cowherd son of Nanda Mahārāja, one sees that Kṛṣṇa's attributes are more pleasant.

(Cc. Madhya 20.176-178) 

The definition of Tad-ekātma-rūpa or "non different form"

৭.৫৬

সেই ৱপু ভিন্নাভাসে কিছু ভিন্নাকার ভাৱৱেশাকৃতি-ভেদে ঽতদ্-একাত্মঽ নাম তাঙ্র

7.56

sei vapu bhinnābhāse kichu bhinnākāra bhāvaveśākṛti-bhede 'tad-ekātma' nāma tāṅra 

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

different in transcendental emotion and form, it is called tad-ekātma-rūpa. 

(Cc. Madhya 20.183)

Two Divisions of Tad-ekātma-rūpa

৭.৫৭

তদ্-একাত্মা-রূপে ঽৱিলাসঽ, ঽস্ৱাংশঽ দুই ভেদ ৱিলাস,

স্ৱাংশের ভেদে ৱিৱিধ ৱিভেদ

7.57

tad-ekātmā-rūpe 'vilāsa', 'svāṁśa' dui bheda vilāsa,

 svāṁśera bhede vividha vibheda

In the tad-ekātma-rūpa there are two divisions pastime expansions (vilāsa) and

personal expansions (svaṁśa). According to pastime and personal expansion,

there are various differences. 

(Cc. Madhya 20.184)

Two Divisions of Vilāsa Prābhava and Vaibhava

৭.৫৮

প্রাভৱ-ৱিলাস ৱাসুদেৱ, সঙ্কর্ষণ প্রদ্যুম্ন, অনিরুদ্ধ, মুখ্য চারি-জন

7.58

prābhava-vilāsa vāsudeva, saṅkarṣaṇa pradyumna, aniruddha, mukhya cāri-jana 

The chief quadruple expansions are named Vāsudeva, Saṅkarśaṇa, Pradyumna,

and Aniruddha. These are called prābhava vilāsa. 

(Cc. Madhya 20.186)

Balarāma is a Vilāsa Form

৭.৫৯

ৱ্রজে গোপ-ভাৱ রামের, পুরে ক্ষত্রিয-ভাৱন 

ৱর্ণ-ৱেশ-ভেদ, তাতে ঽৱিলাসঽ তাঙ্র নাম

7.59

vraje gopa-bhāva rāmera, pure kṣatriya-bhāvana 

varṇa-veśa-bheda, tāte 'vilāsa' tāṅra nāma 

Balarāma, who has the same original form as Kṛṣṇa, is Himself a cowherd boy

in Vṛndāvana. He also considers Himself to belong to the kṣatriya race in

Dvārakā. Thus His color and dress are different, and He is called a pastime

(vilāsa) form of Kṛṣṇa. (Cc. Madhya 20.187) 

Vaibhava-prakāśa and Prābhava-vilāsa Forms:
Classified according to Different Moods and Pastimes

৭.৬০

ৱৈভৱ-প্রকাশে আর প্রাভৱ-ৱিলাসে

এক-ই মূর্ত্যে বলদেৱ ভাৱ-ভেদে ভাসে

7.60

vaibhava-prakāśe āra prābhava-vilāse

eka-i mūrtye baladeva bhāva-bhede bhāse 

Lord Balarāma is a vaibhava-prakāśa manifestation of Kṛṣṇa. He is also

manifest in the original quadruple expansion of Vāsudeva, Saṅkarśaṇa, Pradyumna, and Aniruddha. These are prābhava- vilāsa expansions with different emotions. 

(Cc. Madhya 20.188)

From That Prābhava-vilāsa Comes the Catur-vyūhas, 4-fold expansions
Which are Vaibhava-vilāsa Features of the Lord

৭.৬১

আদি-চতুর্-ৱ্যুহ ইঙ্হার কেহ নাহি সম

অনন্ত চতুর্ৱ্যুহ-গণের প্রাকট্য-কারণ

7.61

ādi-catur-vyuha iṅhāra keha nāhi sama

ananta caturvyuha-gaṇera prākaṭya-kāraṇa

The first expansion of the catur-vyūha is unique. There is nothing to compare

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

(Cc. Madhya 20.189)

The Original Catur-vyūha 4-fold expansions are the Lords in
Mathurā and Dvārakā

7.62

kṛṣṇera ei cāri prābhava-vilāsa

dvārakā-mathurā-pure nitya iṅhāra vāsa 

These four prābhava-vilāsa pastime forms of Lord Kṛṣṇa reside eternally in

Dvārakā and Mathurā. 

(Cc. Madhya 20.190) 

The Twenty-four Principle Expansions From the Original Catur-vyūha are Known as Vaibhava-vilāsa--

৭.৬৩

এই চারি হৈতে চব্বিশ মূর্তি পরকাশ

অস্ত্র-ভেদে নাম-ভেদ ৱৈভৱ-ৱিলাস

7.63

ei cāri haite cabbiśa mūrti parakāśa

astra-bhede nāma-bheda vaibhava-vilāsa

From the original quadruple expansions, twenty- four forms are manifest. They

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

called vaibhava-vilāsa. (Cc. Madhya 20.191) 

The Original Catur-vūyha Expands into Vaikuṇṭha

৭.৬৪

পুনঃ কৃষ্ণ চতুর্-ৱ্যূহ লঞা পূর্ৱ-রূপে পরৱ্যোম-মধ্যে

 ৱৈসে নারাযণ-রূপে তাঙ্হা হৈতে পুনঃ চতুর্-ৱ্যূহ-পরকাশ 

আৱরণ-রূপে চারি-দিকে যাঙ্র ৱাস

7.64

punaḥ kṛṣṇa catur-vyūha lañā pūrva-rūpe paravyoma-madhye 

vaise nārāyaṇa-rūpe tāṅhā haite punaḥ catur-vyūha-parakāśa 

āvaraṇa-rūpe cāri-dike yāṅra vāsa

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

fullness as the four-handed Nārāyaṇa, accompanied by expansions of the

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

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

quadruple expansions cover the four directions. 

(Cc. Madhya 20.192,193)

Further Expansions of the Second Quadruples

৭.৬৫

চারি-জনের পুনঃ পৃথক্ তিন তিন মূর্তি

কেশৱাদি যাতা হৈতে ৱিলাসের পূর্তি

7.65

cāri-janera punaḥ pṛthak tina tina mūrti

keśavādi yātā haite vilāsera pūrti

Again these quadruple forms expand three times, beginning with Keśava. That

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

Svāṁśa Expansions Appear in the Material
World

৭.৬৬

সঙ্কর্ষণ, মৎস্যাদিক, দুই ভেদ তাঙ্র সঙ্কর্ষণ পুরুষাৱতার, লীলাৱতর আর

7.66

saṅkarṣaṇa, matsyādika, dui bheda tāṅra saṅkarṣaṇa puruṣāvatāra, līlāvatara āra

The first personal expansion is Saṅkarṣaṇa, and the others are incarnations like

the fish incarnation. Saṅkarṣaṇa is an expansion of the Puruṣa, or Viṣṇu. The

incarnations such as Matsya appear in different ages for specific pastimes, and

are known as līlā-avatāras. 

(Cc. Madhya 20.244) 

Six Kinds of Avatāras

৭.৬৭

অৱতার হয কৃষ্ণের ষড্-ৱিধ প্রকার 

পুরুষাৱতার এক, লীলাৱতার 

আর গুণাৱতার, আর মন্ৱন্তরাৱতার 

যুগাৱতার, আর শক্ত্যাৱেশাৱতার

7.67

avatāra haya kṛṣṇera ṣaḍ-vidha prakāra 

puruṣāvatāra eka, līlāvatāra 

āra guṇāvatāra, āra manvantarāvatāra 

yugāvatāra, āra śaktyāveśāvatāra

There are six types of avatāras of Kṛṣṇa: Personal Avatāras of Viṣṇu (puruṣaavatāras),

pastime incarnations (līlā-avatāras), incarnations that control the modes of nature (guṇa-avatāras), Avatāras as Manu (manvantara-avatāras),

incarnations in different milleniums (yuga- avatāras), and śaktyāveśa-avatāras, or empowered incarnations.

(Cc. Madhya 20.245,246)

Who is Called Svayaṁ-Bhagavān?

৭.৬৮

যাঙ্র ভগৱত্তা হৈতে অন্যের ভগৱত্তা

ঽস্ৱযং-ভগৱান্ঽ-শব্দের তাহাতেই সত্তা

7.68

yāṅra bhagavattā haite anyera bhagavattā

'svayaṁ-bhagavān'-śabdera tāhātei sattā

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

be described as svayaṁ-bhagavān, or the primeval Lord. 

(Cc. Ādi 2.88)

Avatārī and the Different Avatāras of the Lord

৭.৬৯

দীপ হৈতে যৈছে বহু দীপের জ্ৱলন মূল এক দীপ তাহা করিযে গণন তৈছে সব অৱতারের কৃষ্ণ সে কারণ আর এক শ্লোক শুন, কুৱ্যাখ্যা-খণ্ডন

7.69

dīpa haite yaiche bahu dīpera jvalana mūla eka dīpa tāhā kariye gaṇana taiche saba avatārera kṛṣṇa se kāraṇa āra eka śloka śuna, kuvyākhyā-khaṇḍana 

When from one candle many others are lit, I consider that one the original. In

the same way, Kṛṣṇa is the cause of all causes and the fountainhead of all

avatāras. 

(Cc. Ādi 2.89,90)

The Distinction Between Avatāra and Avatārī

७.७०

वासुदेवः सङ्कर्षणः प्रद्युम्नो ऽनिरुद्धो

ऽहं मत्स्यः कूर्मो वराहः

नृसिंहो वामनो रामो रामो रामः कृष्णो बुद्धः कल्किर् अहम् इति

7.70

vāsudevaḥ saṅkarṣaṇaḥ pradyumno 'niruddho

'haṁ matsyaḥ kūrmo varāhaḥ

nṛsiṁho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalkir aham iti

The Supreme Lord said, "I am Kṛṣṇa. I appear as Vāsudeva, Saṅkarśaṇa, Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya, Kūrma, Varāha, Nṛsiṁha, Vāmana, Rāma, and Paraśurāma. I also appear as Buddha and Kalki. 

(Catur-Veda-Śikṣā)

The Avatāras of the Lord are Divine

७.७१

नैवैते जायन्ते नैवैते म्रियते नैयामवन्धो

न मुक्तिः सर्व एव ह्येते

पुर्णा अजरा अमृताः परमानन्दा इति

7.71

naivaite jāyante naivaite mriyate naiyāmavandho

na muktiḥ sarva eva hyete

purṇā ajarā amṛtāḥ paramānandā its

The avatāras of Kṛṣṇa do not take birth as ordinary living entities, who are all

conditioned by the modes of nature. The avatāras are never covered by

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

in every way. They are never subject to old age. They are immortal and eternal.

They are the supreme truth and They personify the highest bliss. 

(Catur-VedaŚikṣā)

Time and Purpose for the Lord's Avatāra

७.७२

यदा यदा हि धर्मस्य ग्लानिर् भवति भारत 

अभ्युत्थानम् अधर्मस्य तदात्मानं सृजाम्य् अहम्

7.72

yadā yadā hi dharmasya glānir bhavati bhārata 

abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham

Whenever and wherever there is a decline in religion and a rise in irreligion, at

that time I advent Myself. 

(Bhagavad-gītā 4.7)

७.७३

परित्राणाय साधूनां विनाशाय च दुष्कृताम् 

धर्म-संस्थापनार्थाय सम्भवामि हुगे हुगे

7.73

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām 

dharma-saṁsthāpanārthāya sambhavāmi huge huge

To protect the sādhus, destroy the envious, and reestablish the principles of

religion, I advent myself millennium after millennium. 

(Bhagavad-gītā 4.8)

To Protect the Saintly and Chastise the Demoniac is not the Principle Reason for Kṛṣṇa's Advent

৭.৭৪

স্ৱযং-ভগৱানের কর্ম নহে ভার-হরণ স্থিতি-কর্তা ৱিষ্ণু করেন জগত্-পালন

কিন্তু কৃষ্ণের যেই হয অৱতার-কাল ভার-হরণ-কাল তাতে হ-ইল মিশাল পূর্ণ

 ভগৱান্ অৱতরে যেই কালে আর সব অৱতার তাঙ্তে আসিঽ মিলে অতএৱ 

ৱিষ্ণু তখন কৃষ্ণের শরীরে ৱিষ্ণু-দ্ৱারে করে কৃষ্ণ অসুর-সংহারে

7.74

svayaṁ-bhagavānera karma nahe bhāra-haraṇa sthiti-kartā viṣṇu karena jagat-pālana

kintu kṛṣṇera yei haya avatāra-kāla bhāra-haraṇa-kāla tāte ha-ila miśāla pūrṇa bhagavān avatare yei kāle āra saba avatāra tāṅte āsi' mile ataeva viṣṇu takhana kṛṣṇera śarīre viṣṇu-dvāre kare kṛṣṇa asura-saṁhāre

Removing the burden of the earth is not the work of the Supreme Personality of

Godhead, Kṛṣṇa. It is Lord Viṣṇu, who protects the universe. But the time to lift

the burden of the world mixed with the time for Śrī Kṛṣṇa's appearance. When the complete personality of Godhead descends, all other incarnations of the

Lord meet within Him and Lord Viṣṇu, present within the body of Kṛṣṇa, kills

the demons through Him. 

(Cc. Ādi 4.8-10,13) 

Kṛṣṇa's Avatāras are Countless

७.७५

अवतारा ह्य् असङ्ख्येया हरेः सत्त्व-निधेर् द्विजाः

यथाविदासिनः कुल्याः सरसः स्युः सहस्रशः

7.75

avatārā hy asaṅkhyeyā hareḥ sattva-nidher dvijāḥ

yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ

 [Sūta Gosvāmī said] O brāhmaṇas, just as the waves of the ocean are countless,

the thousands and thousands of avatāras of the Lord are limitless. No one can count the appearances and disappearances of the

Lord. 

(Bhāg. 1.3.26)

The Puruṣa-avatāras are the Origin of Everything

७.७६

विष्णोस् तु त्रीणि रूपाणि पुरुषाख्यान्यथो विदुः एकस् तु महतः स्रष्टृ द्वितीयं त्वण्डसंस्थितम् तृतीयं सर्व-भुतस्थं तानि ज्ञात्वा विमुच्यते

7.76

viṣṇos tu trīṇi rūpāṇi puruṣākhyānyatho viduḥ ekas tu mahataḥ sraṣṭṛ dvitīyaṁ tvaṇḍasaṁsthitam tṛtīyaṁ sarva-bhutasthaṁ tāni jñātvā vimucyate

Viṣṇu has three forms called Puruṣas. The first,

Mahā-viṣṇu, is the Creator of the total material energy (mahāt-tattva). The second, Garbhodakaśāyī Viṣṇu, is within every universe, and the third, Kṣīrodakaśāyī Viṣṇu, lives in the heart of every living being as the Supersoul. One who recognizes these three as the

Personality of Godhead becomes liberated from the bondage of material

illusion.

 (Laghu-Bhāgavatāmṛta, Pūrva-khaṇḍa 5)

Because He Descends to the Material World, the Lord is Called Avatāra

৭.৭৭

সৃষ্টি-হেতু যেই মূর্তি প্রপঞ্চে অৱতারে সেই ঈশ্ৱর-মূর্তি ঽৱতারঽ নাম ধরে মাযাতীত পরৱ্যোমে সবার অৱস্থান ৱিশ্ৱে অৱতারিঽ ধরে ঽৱতারঽ নাম

7.77

sṛṣṭi-hetu yei mūrti prapañce avatāre sei īśvara-mūrti 'avatāra' nāma dhare māyātīta paravyome sabāra avasthāna viśve avatāri' dhare 'avatāra' nāma

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

avatāra. All the expansions of Lord Kṛṣṇa are actually residents of the spiritual

world. When they descend to the material world, however, they are called

avatāras. (Cc. Madhya 20.263,264)

 Mahāviṣṇu is but a Partial Part of Kṛṣṇa

७.७८

जगृहे पौरुषं रूपं भगवान् महद्- आदिभिः

सम्भूतं षोडश-कलम् आदौ लोक-सिसृक्षया

7.78

jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad- ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā 

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

puruṣa-avatāra and manifest all the ingredients of the material creation. And

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

This was for the purpose of creating the material universe. (Bhāg. 1.3.1)

७.७९

आद्यो ऽवतारः पुरुषः परस्य

कालः स्वभावः सद्-असन्-मनश् च द्रव्यं विकारो गुण इन्द्रियाणि

विराट् स्वराट् स्थास्नु चरिष्णु भूम्नः

7.79

ādyo 'vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan-manaś ca dravyaṁ vikāro guṇa indriyāṇi

virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ 

Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord. He is the

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

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

Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and

non-moving. (Bhāg. 2.6.42)

७.८०

यस्यैक-निश्वसित-कालम् अथावलम्ब्य 

जिवन्ति लोम-विलजा जगद्-अण्ड-नाथाः 

विष्णुर् महान् स इह यस्य कला-विशेषो 

गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.80

yasyaika-niśvasita-kālam athāvalambya 

jivanti loma-vilajā jagad-aṇḍa-nāthāḥ 

viṣṇur mahān sa iha yasya kalā-viśeṣo 

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 

Brahmā and the other lords of the mundane worlds, appearing from the pores of

the transcendental body of Mahāviṣṇu, remain alive for the duration of one

exhalation of the latter. I adore the primeval Lord, Govinda, of whose subjective personality Mahāviṣṇu is but a portion of a portion. (Brahmā-Saṁhitā 5.48)

७.८१

सहस्र-पत्र-कमलं 

गोकुलाख्यं महत्पदम्तत्-कर्णिकारं तद्-धाम 

तद्-अनन्तांश- सम्भवम्

7.81

sahasra-patra-kamalaṁ 

gokulākhyaṁ mahat madam 

tat-karṇikāraṁ  tad-dhāma 

tad-anantāṁśa- sambhavam

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

of petals and a corolla like that of a lotus sprouted from a part of His infinitary

aspect, the whorl of the leaves being the actual abode of Kṛṣṇa. (Brahmā-

Saṁhitā 5.2)

Mahāviṣṇu is Beyond the Modes of Nature

७.८२

यस्यावयव-संस्थानैः कल्पितो लोक-विस्तरः तद् वै भगवतो रूपं विशुद्धं सत्त्वम् ऊर्जितम्

7.82

yasyāvayava-saṁsthānaiḥ kalpito loka-vistaraḥ tad vai bhagavato rūpaṁ viśuddhaṁ sattvam ūrjitam

It is believed that all the universal planetary systems are on the extensive body of

the puruṣa, but He has nothing to do with the material creative ingredients. His

body is eternally in spiritual existence par excellence. 

(Bhāg. 1.3.3.)

Pradyumna Becomes Garbhodakaśāyī Viṣṇu, who is the Root of the Other Avatāras

৭.৮৩

ব্রহ্মা, ৱিষ্ণু, শিৱ তাঙ্র গুণ-অৱতার সৃষ্টি-স্থিতি-প্রলযের তিনের অধিকার হিরণ্যগর্ভ-অন্তর্যামী গর্ভোদকশাযী

ঽসহস্র-শীর্ষাদিঽ করিঽ ৱেদে যাঙ্রে গাই

7.83

brahmā, viṣṇu, śiva tāṅra guṇa-avatāra sṛṣṭi-sthiti-pralayera tinera adhikāra hiraṇyagarbha-antaryāmī garbhodakaśāyī 'sahasra-śīrṣādi' kari' vede yāṅre gāi

Brahmā, Viṣṇu, and Śiva are His incarnations in the material qualities. They

are in charge of creation, maintenance, and destruction respectively. Garbhodakaśāyī Viṣṇu, known within the universe as Hiraṇyagarbha and as the indwelling Supersoul, is glorified in the Vedic hymn known as the Puruṣaśukta, beginning with the word sahasra-śirṣa.

 (Cc. Madhya 20.291,292)

Aniruddha is Ksirodakaśāyī Viṣṇu

৭.৮৪

ৱিরাট্ ৱ্যষ্টি-জিৱের তেঙ্হো অন্তর্যামী ক্ষীরোদকশাযী তেঙ্হো পালন-কর্তা, স্ৱামী

7.84

virāṭ vyaṣṭi-jivera teṅho antaryāmī kṣīrodakaśāyī teṅho pālana-kartā, svāmī 

Kṣirodakaśāyī Viṣṇu is the universal form of the Lord and the Supersoul

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

within the ocean of milk. He is the maintainer and master of the universe. (Cc.

Madhya 20.295)

Brahmā is the Avatāra of Rajo-guṇa, the mode of creation

৭.৮৫

ভক্তি-মিশ্র-কৃত-পুণ্যে কোন জীৱোত্তম রজো-গুণে ৱিভাৱিত করিঽ তাঙ্র মন গর্ভোদকশাযী-দ্ৱারা শক্তি সঞ্চারিঽ

ৱ্যষ্টি সৃষ্টি করে কৃষ্ণ ব্রহ্মা-রূপ ধরিঽ

7.85

bhakti-miśra-kṛta-puṇye kona jīvottama rajo-guṇe vibhāvita kari' tāṅra mana garbhodakaśāyī-dvārā śakti sañcāri'

vyaṣṭi sṛṣṭi kare kṛṣṇa brahmā-rūpa dhari' 

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

entity who is influenced by the mode of passion within his mind and empowered

by Garbhodakaśāyī Viṣṇu becomes Brahmā, the qualitative incarnation of the

Lord in the mode of passion. His purpose is to engineer the creation of universe.

(Cc. Madhya 20.302,303)

Brahmā is Empowered for the Work of Creation

७.८६

भास्वान् यथाश्म-सकलेषु निजेषु तेजः स्वीयं कियत् प्रकटयत्य् अपि तद्वद् अत्र

ब्रह्मा य एष जगद्-अण्ड-विधान-कर्ता गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.86

bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ svīyaṁ kiyat prakaṭayaty api tadvad atra

brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I adore the primeval Lord Govinda from whom the separated subjective portion

Brāhma receives his power for the regulation of the mundane world, just as the

sun manifests some portion of his own light in all the effulgent gems that bear

the names of sūryakāntha. etc. (Brahmā-saṁhitā

5.49)

Rudra is the Avatāra of tamo-guna, the Mode of Ignorance and destruction

७.८७

निजांश-कलाय कृष्ण तमो-गुण अङ्गिकरिऽ संहारार्थे माया-सङ्गे रुद्र-रूप धरि

7.87

nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgikari' saṁhārārthe māyā-saṅge rudra-rūpa dhari 

Kṛṣṇa expands a portion of His plenary portion, and accepting the association

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

cosmic manifestation. (Cc. Madhya 20.307) 

The Distinction Between Kṛṣṇa, Śiva, and Jīva

৭.৮৮

মাযা-সঙ্গ-ৱিকারি রুদ্র ভিন্নাভিন্ন রূপ

জীৱ-তত্ত্ৱ নহে, নহে কৃষ্ণের স্ৱরূপ

7.88

māyā-saṅga-vikāri rudra bhinnābhinna rūpa

jīva-tattva nahe, nahe kṛṣṇera 'svarūpa'

Rudra has various forms that are transformations brought about by association

with māyā. Although Rudra is not on the same level as jīva-tattva, he cannot be

considered a personal expansion of Lord Kṛṣṇa. (Cc. Madhya 20.308)

Rudra is one with yet Different From the Lord

৭.৮৯

দুগ্ধ যেন অম্ল-যোগে দধি-রূপ ধরে দুগ্ধান্তর ৱস্তু নহে, দুগ্ধ হৈতে নারে

7.89

dugdha yena amla-yoge dadhi-rūpa dhare dugdhāntara vastu nahe, dugdha haite nāre

Milk is transformed into yogurt when it associates with a yogurt culture. Thus

yogurt is nothing but milk; still it is not the same as milk. [In the same way,

Viṣṇu transforms Himself into Śiva. Thus Śiva- tattva is similar to Viṣṇu-tattva,

but not identical.] 

(Cc. Madhya 20.309)

७.९०

क्षिरं यथा दधि-विकार-विशेष-योगात् सञ्जायते न हि ततः पृथग् अस्ति हेतोः

यः शम्भुताम् अपि तथा समुपैति कार्यात् गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.90

kṣiraṁ yathā dadhi-vikāra-viśeṣa-yogāt sañjāyate na hi tataḥ pṛthag asti hetoḥ

yaḥ śambhutām api tathā samupaiti kāryāt govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

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

constitutionally nothing but milk. Similarly, Govinda, the Supreme Lord,

assumes the form of Lord Śiva for the special purpose of material transactions.

I offer my obeisances at the lotus feet of Govinda, the primeval Lord. (Brahmā-

Saṁhitā 5.45)

The Difference Between Śiva and Kṛṣṇa

৭.৯১

ঽশিৱ মাযা-শক্তি-সঙ্গী, তমো-গুণাৱেশ মাযাতীত গুণাতীত ঽৱিষ্ণুঽ পরমেশ

7.91

'śiva māyā-śakti-saṅgī, tamo-guṇāveśa māyātīta guṇātīta 'viṣṇu' parameśa

Lord Śiva is an associate of the external energy

(māyā). He is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. He is, therefore, the Supreme

Personality of Godhead. 

(Cc. Madhya 20.311)

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

७.९२

शिवः शक्ति-युतः शश्वत् त्रि-लिङ्गो गुण-संवृतः 

वैकारिकस् तैजसश् च तामसश् चेत्य् अहं त्रिधा

7.92

śivaḥ śakti-yutaḥ śaśvat tri-liṅgo guṇa-saṁvṛtaḥ 

vaikārikas taijasaś ca tāmasaś cety ahaṁ tridhā 

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

coverings: vaikārika, tejasa, and tamasah (the modes of goodness, passion, and

ignorance and their perverted egoic misconceptions). Because of these three

modes of nature he always associates with the external energy and with egotism

itself. (Bhāg. 10.88.3)

Viṣṇu is Above the Modes of Nature

७.९३

हरिर् हि निर्गुणः साक्षात् पुरुषः प्रकृतेः परः स सर्व-दृग् उपद्रष्टा तं भजन् निर्गुणो भवेत्

7.93

harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ 

sa sarva-dṛg upadraṣṭā taṁ bhajan nirguṇo bhavet

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

Transcendental Person. He can see everything, inside and outside. Therefore,

He is the Supreme overseer of all living entities. Whoever takes shelter at His

lotus feet and worships Him attains the transcendental position. (Bhāg. 10.88.5) 

Viṣṇu in Sattva-guṇa is the Pastime Form of
Garbhodakaśāyī Viṣṇu and a Svāṁśa Expansion of Kṛṣṇa

৭.৯৪

পালনার্থ স্ৱাংশ ৱিষ্ণু-রূপে অৱতার সত্ত্ৱ-গুণ দ্রষ্টা, 

তাতে গুণ-মাযা-পার স্ৱরূপ ঐশ্ৱর্য-পূর্ণ, 

কৃষ্ণ-সম প্রায কৃষ্ণ অংশী, তেঙ্হো অংশ, ৱেদে হেন গায

7.94

pālanārtha svāṁśa viṣṇu-rūpe avatāra sattva-guṇa draṣṭā, 

tāte guṇa-māyā-pāra svarūpa aiśvarya-pūrṇa, 

kṛṣṇa-sama prāya kṛṣṇa aṁśī, teṅho aṁśa, vede hena gāya

To maintain the universe, Lord Kṛṣṇa descends as His personal plenary expansion in the form of Lord Viṣṇu and directs the mode of goodness. Therefore He is transcendental to the material energy. Lord Viṣṇu is in the category of svāṁśa, because He has opulences almost equal to Kṛṣṇa's. The verdict of all Vedic literature is that Kṛṣṇa is the original person and Lord Viṣṇu is His personal expansion. 

(Cc. Madhya 20.314,315)

Kṛṣṇa Expands as Viṣṇu Just as an
Original Candle Lights Other Candles

७.९५

दीपर्चिर् एव हि दशान्तरमभ्युपेत्य

दीपयते विवृत-हेतु-समानधर्मा 

यस्-तदृग् एव हि च विष्णुतया विभाति

गोविन्दम् आदि-पुरुषं तम् अहं भजामि

7.95

dīparcir eva hi daśāntaramabhyupetya

 dīpayate vivṛta-hetu-samānadharmā 

yas-tadṛg eva hi ca viṣṇutayā vibhāti

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi 

When one candle lights other candles, they all burn with the same intensity.

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

although so many Personalities of Godhead may expand from Him, Govinda is

the original Supreme Personality of Godhead. I

adore that primeval Lord

Govinda. (Brahmā-Saṁhitā 5.45)

The Constitutional Position of Viṣṇu, Brahmā, and Śiva

৭.৯৬

ব্রহ্মা, শিৱ আজ্ঞা-কারী ভক্ত-অৱতার পালনার্থে ৱিষ্ণু কৃষ্ণের স্ৱরূপ-আকার

7.96

brahmā, śiva ājñā-kārī bhakta-avatāra pālanārthe viṣṇu kṛṣṇera svarūpa-ākāra

The conclusion is that Lord Brahmā and Lord Śiva, are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa. (Cc. Madhya 20.3l7)

७.९७

सृजामि तन्-नियुक्तो ऽहं 

हरो हरति तद्-वशः 

विश्वं पुरुष-रूपेण 

परिपाति त्रि-शक्ति-धृक्

7.97

sṛjāmi tan-niyukto 'haṁ 

haro harati tad-vaśaḥ 

viśvaṁ puruṣa-rūpeṇa 

paripāti tri-śakti-dhṛk 

[Lord Brahmā said] I am engaged by the Supreme Lord to create: following His

orders, Lord Śiva dissolves everything. The

Supreme Lord in His form of

Ksirodakaśāyī Viṣṇu maintains all the affairs of material nature. Thus, the

Supreme controller of the modes of material nature is Lord Viṣṇu. 

(Bhāg. 2.6.32)

The Eternal and Transcendental Character of Kṛṣṇa's Birth and Pastimes

७.९८

जन्म कर्म च मे दिव्यम् 

एवं यो वेत्ति तत्त्वतः

त्यक्त्वा देहं पुनर् जन्न 

नैति माम् एत्च् सोऽर्जुन

7.98

janma karma ca me divyam 

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janna 

naiti mām etc so'rjuna

One who can understand the transcendental character of My birth and pastimes

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

(Bhagavad-gītā 4.9)

Evidence From the Śrutis About the
Transcendental Character of Kṛṣṇa's Pastimes

७.९९

ता वां वास्तून्युश्मसि गमध्यै यत्र गावो भूरिशृओगा अयासः

अत्राह तदुरुगायस्य वृष्णः परमं पदमवभाति भूरि

7.99

tā vāṁ vāstūnyuśmasi gamadhyai yatra gāvo bhūriśṛogā ayāsaḥ

atrāha tadurugāyasya vṛṣṇaḥ paramaṁ padamavabhāti bhūri

Attaining the transcendental abode of Rādhā- Kṛṣṇa, I shall rejoice. There, in

the midst of the cows, Kṛṣṇa enjoys His loving pastimes, which are allauspicious.

In that supreme abode, Kṛṣṇa enjoys transcendental pastimes, with

His different devotees. 

(Puruṣa-sūkta 1.154.6 Eg Veda)

The Apāṇi-pādaḥ Verse Means That His Body is
Transcendental-

७.१००

ऽपाणि-पादऽ-श्रुति वर्जे ऽप्राकृतऽ पानि चरण पुनः कहे, शीघ्र चले, करे सर्व ग्रहण

7.100

'apāṇi-pāda'-śruti varje 'prākṛta' pāni caraṇa punaḥ kahe, śīghra cale, kare sarva grahaṇa 

The Upaniṣad verse, apāṇi-pādaḥ...means that Kṛṣṇa has no material hands or

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

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

The Lord's Body is not Material

७.१०१

अजो ऽपि सन्न् अव्ययात्मा भूतानाम् ईश्वरो ऽपि सन् प्रकृतिं स्वाम् अधिष्ठाय सम्भवाम्य् आत्म- मायया

7.101

ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma- māyayā

Although I am unborn and My transcendental body never deteriorates, still, I

advent Myself in every millennium by My own transcendental potency.

(Bhagavad-gītā 4.6)

The Transcendental Science Cannot
be Understood by Material Intelligence

৭.১০২

অপ্রাকৃত ৱস্তু নহে প্রাকৃত-গোচর ৱেদ-পুরাণেতে এই কহে নিরন্তর

7.102

aprākṛta vastu nahe prākṛta-gocara veda-purāṇete ei kahe nirantara

The Vedas and Purāṇas repeatedly warn against considering divine or nonmaterial

substance as under material nature. 

(Cc. Madhya 9.194)

७.१०३

अचिन्त्या खलु ये भावा ना तांस् तर्केण योजयेत् प्रकृतिभ्यः 

परं यत् तु तद्-अचिन्त्यस्य लक्षणम्

7.103

acintyā khalu ye bhāvā nā tāṁs tarkeṇa yojayet 

prakṛtibhyaḥ  paraṁ yat tu tad-acintyasya lakṣaṇam

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

object which is beyond material nature is called inconceivable. 

(Mahābhārāta, Bhīṣma Parva, 5.12)

७.१०४ 

तर्काप्रतिष्ठानात्

7.104 

tarkāpratiṣṭhānāt

The Absolute Truth can never be established through argument. 

(Brahma-sūtra 2.1.11)

७.१०५

अथापि ते देव पदाम्बुज-द्वयप्रसाद- लेशानुगृहीत एव हि

जानाति तत्त्वं भगवन्-महिम्नो न चान्य एको ऽपि चिरं विचिन्वन्

7.105

athāpi te deva padāmbuja-dvayaprasāda- leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno na cānya eko 'pi ciraṁ vicinvan

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

He can understand the greatness of Your personality, but those who speculate in

order to understand are unable to know You, even though they study the Vedas

for many years. 

(Bhāg. 10.14.29)

৭.১০৬

অনুমান প্রমাণ নহে ঈশ্ৱর-তত্ত্ৱ-জ্ঞানে কৃপা ৱিনা ঈষ্ৱরেরে কেহ নাহি জানে

7.106

anumāna pramāṇa nahe īśvara-tattva-jñāne kṛpā vinā īṣvarere keha nāhi jāne

One can understand the Supreme Lord only by His mercy, not by guesswork or hypothesis. (Cc. Madhya 6.82)

৭.১০৭

পাণ্ডিত্যাদ্যে ঈশ্ৱর-তত্ত্ৱ-জ্ঞান কভু নহেঽ

7.107

pāṇḍityādye īśvara-tattva-jñāna kabhu nahe' 

One cannot understand the Supreme Lord simply by scholarship. 

(Cc. Madhya 6.87)

७.१०८

त्वां शीलरूपचरितैः परम-प्रकृष्ट

सत्त्वेन सात्त्विकतया प्रबलैश् च शास्त्रैः 

प्रख्यात-दैव-परमार्थ-विदां मतैश् च 

नैवासुर-प्रकृतयः प्रभवन्ति बोद्धुम्

7.108

tvāṁ śīlarūpacaritaiḥ parama-prakṛṣṭa

sattvena sāttvikatayā prabalaiś ca śāstraiḥ 

prakhyāta-daiva-paramārtha-vidāṁ mataiś ca 

naivāsura-prakṛtayaḥ prabhavanti boddhum

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

good behaviour, culture of the mode of goodness, doing activties in mode of

goodness, by logic, scripture, or even by the opinion of the famous scholars who

know the essence of the Absolute. 

(Stotra- Ratnam, Yamunācārya, 15)

७.१०९

उल्लंघित-त्रिविध-सीम-समातिशायि सम्भावनं तर परिव्रडिम्-अस्वभावम् 

माया-बलेन भवता ऽपि निगुह्यमानं पश्यन्ति केचिदनिशं त्वद्-अनन्य-भावाः

7.109

ullaṁghita-trividha-sīma-samātiśāyi sambhāvanaṁ 

tara parivraḍim-asvabhāvam māyā-balena bhavatā 'pi 

niguhyamānaṁ paśyanti kecidaniśaṁ tvad-ananya-bhāvāḥ

O Lord, only those devotees who have completely surrendered unto You are able

to see Your opulence continously, although You hide Yourself by Your yogamāyā.

Your opulence is beyond time, space and any material object and there is

nothing equal or superior to it. 

(Stotra-ratnam, Yamunācārya 13)

The Body of the Lord is Transcendental Substance

৭.১১০

ঈশ্ৱরের শ্রী-ৱিগ্রহ সচ্-চিদ্-আনন্দাকার সে-ৱিগ্রহে কহ সত্ত্ৱ-গুণের ৱিকার

শ্রী-ৱিগ্রহ যে না মানে, সেই তঽ পাষণ্ডি অদৃশ্য অস্পৃশ্য, সেই হয যম-দণ্ডী

7.110

īśvarera śrī-vigraha sac-cid-ānandākāra se-vigrahe kaha sattva-guṇera vikāra

śrī-vigraha ye nā māne, sei ta' pāṣaṇḍi adṛśya aspṛśya, sei haya yama-daṇḍī

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

who don't properly regard the Deity of the Lord are atheists. The Lord never

reveals Himself to such persons, but remains invisible. After death such men are

punished by Yamarāja. (Cc. Madhya 6.166,167) 

The Name and Form of the Lord

৭.১১১

ঽনামঽ, ঽৱিগ্রহঽ, ঽস্ৱরূপঽ তিন এক-রূপ তিনে ঽভেদঽ নাহি, তিন ঽচিদ্-আনন্দ-রূপঽ

দেহ-দেহীর, নাম-নামীর কৃষ্ণে নাহি ঽভেদঽ জীৱের ধর্ম নাম-দেহ-স্ৱরূপে 

ঽৱিভেদঽ অতএৱ কৃষ্ণের ঽনামঽ, ঽদেহঽ, ঽৱিলাসঽ প্রাকৃতেন্দ্রিয-গ্রাহ্য নহে, হয স্ৱ-প্রকাশ

7.111

'nāma', 'vigraha', 'svarūpa' tina eka-rūpa tine 'bheda' nāhi, tina 'cid-ānanda-rūpa'

deha-dehīra, nāma-nāmīra kṛṣṇe nāhi 'bheda' jīvera dharma nāma-deha-svarūpe 'vibheda' ataeva kṛṣṇera 'nāma', 'deha', 'vilāsa' prākṛtendriya-grāhya nahe, haya sva-prakāśa

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

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

transcendentally blissful. There is no difference between Kṛṣṇa's body and

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

is different. One's name is different from one's body, from one's original form,

and so on. The holy name of Kṛṣṇa, as well as His body and His pastimes

cannot be understood by the blunt material senses;

they are self-manifest. 

(Cc. Madhya 17.131,132,134)

One Who Cannot Understand Kṛṣṇa's Form is a
Muḍha, a fool and a rascal

७.११२

अवजानन्ति मां मूढा मानुषीं तनुम् आश्रितम् 

परं भावम् अजानन्तो मम भूत- महेश्वरम्

7.112

avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam 

paraṁ bhāvam ajānanto mama bhūta- maheśvaram

Fools who know Me not think I have assumed this form and personality. They

do not know My Supreme Transcendental nature, which is unborn and limitless.

Nor do they know My supreme dominion over all. 

(Bhagavad-gītā 9.11)

৭.১১৩

পূর্ণানন্দ-চিত্-স্ৱরূপ জগন্নাথ-রায 

তাঙ্রে কৈলি জড-নশ্ৱর-প্রাকৃত-কায!!

পূর্ণ-ষদ্-ঐশ্ৱর্য চৈতন্য স্ৱযং ভগৱান্ 

তাঙ্রে কৈলি ক্ষুদ্র জীৱ স্ফুলিঙ্গ-সমান!!

দুই-ঠাঞি অপরাধে পাইবি দুর্গতি! অতত্ত্ৱ-জ্ঞ ঽতত্ত্ৱঽ ৱর্ণে, তার এই রিতি! 

আর এক করিযাছ পরম ঽপ্রমাদঽ!

দেহ-দেহি-ভেদ ঈশ্ৱরে কৈলে ঽপরাধঽ! 

ঈশ্ৱরের নাহি কভু দেহ-দেহি-ভেদ স্ৱরূপ, দেহ, চিদ্-আনন্দ, নাহিক ৱিভেদ

7.113

pūrṇānanda-cit-svarūpa jagannātha-rāya 

tāṅre kaili jaḍa-naśvara-prākṛta-kāya!!

pūrṇa-ṣad-aiśvarya caitanya svayaṁ bhagavān 

tāṅre kaili kṣudra jīva sphuliṅga-samāna!!

dui-ṭhāñi aparādhe pāibi durgati! atattva-jña 'tattva' varṇe, tāra ei riti! 

āra eka kariyācha parama 'pramāda'!

deha-dehi-bheda īśvare kaile 'aparādha'! 

īśvarera nāhi kabhu deha-dehi-bheda svarūpa, deha, cid-ānanda, nāhika vibheda

Lord Jagannātha is completely spiritual and full of transcendental bliss, but you

have compared Him to a dull destructible body composed of material elements.

You have calculated that Śrī Caitanya, who is Godhead Himself and full in six

opulences, to be on the level of an ordinary living

being. Instead of knowing Him as the Supreme fire, you have accepted Him as a spark. Because of this offense against Lord Jagannātha and Lord

Caitanya you will go to hell. You do not know how to describe the Absolute Truth, nevertheless you have tried to do so, and therefore you must be condemned. You are in complete illusion, for you have distinguished between the body and soul of

Lord Jagannātha and Chaitanya Mahāprabhu. That is a great offense. At no time is there any distinction between the Supreme Lord and His body and soul. His personal identity and His body are made of eternal, blissful spiritual energy. There is no distinction between

them. 

(Cc. Antya 5.118-122)

The Deity Form of the Lord Appears in
Eight Kinds of Material Substances

७.११४

शैली दारु-मयी लौही लेप्या लेख्या च सैकती मनो-मयी मणि-मयी प्रतिमाष्ट-विधा स्मृता

7.114

śailī dāru-mayī lauhī lepyā lekhyā ca saikatī mano-mayī maṇi-mayī pratimāṣṭa-vidhā smṛtā

The Deity form of the Lord appears in eight varieties of material substances:

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

(Bhāg. 11.27.12)

Thus ends the Seventh Jewel of the Gauḍīya Kaṇṭhahāra, entitled Kṛṣṇa-tattva.