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
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)
(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)
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)
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)
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)
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)
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
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)
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)
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)
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.)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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.)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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.
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.
