First Prameya

TEXT 1

jayati shri-govindo

gopinathah sa madana-gopalah

vakshyami yasya kripaya

prameya-ratnavalim sukshmam

jayati—all glories; shri-govindah—to Lord Govinda; gopinathah—to Lord Gopinatha; sah—to Him; kripaya—by the mercy; prameya—of philosophy; ratna—of jewels; avalim—the series; sukshmam—subtle and excellent;

All glories to Lord Govinda, who is known as Gopinatha and Madana-Gopala. By His mercy, I shall now speak this excellent and subtle book Prameya-ratnavali (Jewels of the Vaishnava Philosophy).

TEXT 2

bhakty-abhasenapi tesham dadhane

dharmadhyakshe vishva-nistari-namni

nityanandadvaita-chaitanya-rupe

tattve tasmin nityam astam ratir nah

bhakti—of devotional service; abhasena—ty the dim reflection; api—even; tosham—satisfaction; dadhane—experience; dharma—of religious activities; adhyakshe—the controllers; vishva—the universe; nistarii—delivering; namni—the chanting of their holy names; nityananda—Lord Nityananda; advaita—Lord Advaita; chaitanya—Lord Chaitanya; rupe—consisting of; tattve—truths; tasmin—to them; nityam—constantly; astam—let there be; ratih—intense devotion; nah—on our part.

We pray that we may develop intense constant devotion for Lord Chaitanya Mahaprabhu, Lord Nityananda Prabhu, and Lord Advaita Prabhu, the controllers of all religious activities. They are pleased even with the dim reflection of devotional service. The chanting of Their holy names delivers the entire universe.

TEXT 3

anandatirtha-nama sukha-

maya-dhaama yatir jiyat

samsararnava-taranim yam

iha janah kirtayanti budhah

anandatirtha-nama—Madhvacarya, who is known as Anandatirtha; sukhamaya—consisting of transcendental bliss; dhama—abode; yatih—sannyasi; jiyat—all glories; samsara—of material existence; arnava—the ocean; taranim—the boat for crossing; yam—whom; iha—in this world; janah—persons; kirtayanti—glorify; budhah—intelligent and learned.

All glories to Shrila Madhvacarya Svami, the abode of transcendental happiness. Those who are learned and intelligent glorify him, for he is like a boat which enables the conditioned souls to cross beyond this realm of repeated birth and death.

TEXT 4

bhavati vicintya vidusha

niravakara guru-paramapara nityam

ekantitvam sidhyati yayod-

ayati yena hari-tosham

bhavati—there is; vicintya—should be considered; vidusha—free from fault; niravakara—free from impurity; guru—of spiritual masters; parampara—disciplic succession; nityam—always; ekantitvam—exclusive and unalloyed devotional service; sidhyati—becomes perfect; yaya—by which; udayati—arises; yena—by whom; hari—of Lord Hari; tosham—the satisfaction.

A discriminating person pleases Lord Hari by remembering the faultless disciplic succession of bona-fide spiritual masters, who enable one to attain the perfection of unalloyed devotional service.

TEXT 5

yad uktam padma-purane

sampradya-vihina ye

mantras te nishphala matah

atahh kalau bhavishyanti

catvarah sampradayinah

shri-brahma-rudra-sanaka

vaishnavah kshiti-pavanah

catvaras te kalau bhavya

hy utkale purushottamat

yat—which; uktam—is spoken; padma-purane—in the Padma Purana; sampradaya-vihinah—those who are not connected to the bona-fide disciplic succession; ye—those who; mantrah—mantras; te—they; nishphalah—without result; matah—are considered; atah—for this reason; kalau—in the age of Kali; bhavishyanti—there will be; catvarah—four; sampradayah—bona-fide disciplic successions; shri—from Lakshmi-devi; brahma—from Lord Brahma; rudra—from Lord Shiva; sanakah—and from Sanaka and the Kumara sons of Brahma; vaishnavah—in relation to Lord Vishnu; kshiti—the world; pavanah—purifying; catvarah—four; te—they; kalau—in the age of kali; bhavyah—will be; hi--indeed; utkale—in Orissa; purushottamat—from Jagannatha Puri.

The Padma Purana explains: "Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra he might have received is without any effect. For this reason four Vaishnava disciplic successions, inaugurated by Lakshmi-devi, Lord Brahma, LordShiva, and the four Kumaras, will appear in the holy place of Jagannatha Puri, and purify the entire earth during the age of Kali."

TEXT 6

ramnujam shrih svi-cakre

madhvacriyam caturmukhah

shri-vishnu-svaminam rudro

nimbadityam catuhsanah

ramanujam—Ramanuja; shrih—Lakshmi-devi; svi-cakre—selected; madvacaryam—Madhvacarya; caturmukah—Lord Brahma; shri-vishnu-svaminam—Vishnu Svami; rudrah—Lord Shiva; nimbadityam—Nimbarka; catuhsanah—the four Kumaras.

Lakshmi-devi chose Ramanujacarya to represent her disciplic succession. In the same way Lord Brahma chose Madhvacarya, Lord Shiva chose Vishnu Svami, and the four Kumaras chose Nimbarka.

TEXT 7

tatra guru-parampara yatha

shri-krishna-brahma-devarshi-

badarayana-samjnakan

shri-madhva-shri-padmanabha-

shriman-nrihari-madhavan

akshobhya-jayatirtha-shri-

jnanasindhu-dayanidhin

shri-vidyanidhi-rajendra-

jayadharman kramad vayam

purushottama-brahmanya-

vyasatirthamsh ca samstumah

tato lakshmipatim shriman-

madhavendram ca bhaktitah

tac-chishyan shrishvaradvaita-

nityanandan jagad-gurun

devam ishvara-shishyam shri-

chaitanyam ca bhajamahe

shri-krishna-prema-danena

yena nistaritam jagat

tatra—in this connection; guru—of bona-fide spiritual masters; parampara—the disciplic succession; yatha—just as; shri-krishna—Lord Krishna; brahma—Brahma; devarshi—Narada; badarayana—Vyasa; samjnakan—named; shri-madhva—Madhvacarya; shri-padmanabha—Padmanabha; shrimat-nrihari—Nrihari; madhavan—Madhava; akshobhya—Akshobhya; jayatirtha—Jayatirtha; shri-jnanansindhu—Jnanasindhu; dayanidhin—Dayanidhi; shri-vidyanidhi—Vidyanidhi; rajendra—Rajendra; jayadharman—Jayadharma; kramat- one after another; vayam—we; purushottama—Purushottama; brahmanya—Brahmanya; vyasatirtha—Vyasatirtha; ca—and; samstumah—offer prayers; tatah—then; lakshmipatim—Lakshmipati; shrimat-madhavendram—Madhavendra Puri; ca—and; bhaktitah—with devotion; tat—his; shishyan—disciples; shri-ishvara—Ishvara Puri; Advaita- Advaita Prabhu; nityanandan—Nityananda Prabhu; jagat—of the entire universe; gurun—spiritual masters; devam—the disciple; shri-chaitanyam—Lord Chaitanya Mahaprabhu; ca—and; bhajamahe—we worship; shri-krishna—of Shri Krishna; prema—of pure love; danena—by the gift; yena—by whom; nistaritam—delivered; jagat—the universe.

With great devotion we glorify the spiritual masters in the Gaudiya Vaishnava disciplic successions. A list of their names follows: 1) Krishna, the Supreme Personality of Godhead, 2) Brahma, 3) Narada, 4) Vyasa, 5) Madhvacarya, 6) Padmanabha, 7) Nrihari, 8) Madhava, 9) Akshobhya, 10) Jayatirtha, 11) Jnanasindhu, 12) Dayanidhi, 13) Vidyanidhi, 14) Rajendra, 15) Jayadharma, 16) Purushottama, 17) Brahmanya, 18) Vyasatirtha, 19) Lakshmipati, 20) Madhavendra Puri, and 21) Ishvara Puri, Advaita Prabhu and Nityananda Prabhu (who were all disciples of Madhavendra Puri). We worship Ishvara Puri's disciple, Lord Chaitanya Mahaprabhu, the Supreme Personality of Godhead, who delivered the entire universe by granting the gift of krishna-prema (pure love of Krishna).

TEXT 8

atha prameyany uddishante

shri-madhvah praha vishnum paratamam akhilamnaya-vedyam ca vishvam

satyam bhedam ca jivam hari-carana-jushas taratamyam ca tesham

moksham vishnv-anghri-labham tad-amala-bhajanam tasya hetum pramanam

pratyakshadi-trayam cety upadishati harih krishna-chaitanyacandrah

atha—now; prameyani—philosophical truths; uddishante—delineate; shri-madhvah—Madhvacarya; praha—said; vishnum—Lord Vishnu; paratamam—is the Supreme Absolute truth; akhila—all; amnaya—by the Vedic scriptures; vedyam—knowable; ca—and; vishvam—the material universe; satyam—is real; bhedam—distinction; ca—and; jivan—the living entities; hari—of Lord Hari; carana—of the lotus feet; jushah—servants; taratamyam—distinction (in that some are liberated and some conditioned); ca—and; tesham—of them; moksham—liberation; vishnu—of Lord Vishnu; anghri—of the lotus feet; labham—the attainment; tat—of the Lord; amala—pure; bhajanam—devotional service; tasya—of that hetum—the cause; pramanam—evidence; pratyaksha—by direct perception; adi—headed; trayam—group of three; ca—and; iti—thus; upadishati—teaches; harih—the Supreme Personality of Godhead; see pg nine—Lord Chaitanya Mahaprabhu.

A summary of the Vaishnava philosophy follows

Madhvacarya taught that 1) Lord Vishnu is the Absolute Truth, than whom nothing is higher, 2) He is known by study of the Vedas, 3) the material world is real, 4) the jivas (living entities) are different from Lord Vishnu 5) the Jivas are by nature servants of Lord Vishnu's lotus feet, 6) In both the conditioned and liberated condition, the jivas are situated in higher and lower statuses, 7) liberation does not mean an impersonal merging, but the attainment of Lord Vishnu's lotus feet, 8) Pure devotional service grants liberation, 9) direct perception, logic, and Vedic authority are the three sources of actual knowledge. These same truths are also taught by the Supreme Personality of Godhead Himself in His appearance as Shri Chaitanya Mahaprabhu.

TEXT 9(a)

paratamya prakaranam

shri-vishnoh paramatvam

yatha shri-gopalopanishadi

tasmat krishna eva paro devam tam dhyayet tam raset tam bhajet tam yajet. iti.

paratamya—about Lord Vishnu's supremacy; prakaranam—chapter; shri-vishnoh—of Lord Vishnu; paramatvam—the position of the Absolute Truth; yatha—just as; shri-gopala-upanishadi—in the Gopala-tapani Upanishad; tasmat—therefore; krishnah—Krishna; eva—certainly; parah—is the Supreme; devam—that Supreme Lord; tam—upon Him; dhyayet—one should meditate; tam—Him; raset—one should chant the holy name; tam—Him; bhajet—one should serve; tam—Him; yajet—one should worship; iti—thus.

1. Lord Vishnu is the Absolute Truth, than whom, nothing is higher

Lord Vishnu's supremacy is described in the Gopala-tapani Upanishad: "Therefore, Krishna is the Supreme Absolute Truth, and nothing is higher than Him. One should meditate upon Him, chant His holy names, serve, and worship Him."

TEXT 9 (b)

shvetashvataropanishadi ca

jnatva devam sarva-pashapahanih

kshinaih kleshair janma-mrityu-prahanih

tasyabhidhyanat tritiyam deha-bhede

vishvaishvaryam kevalam apta-kamah

etaj jneyam nityam evatma-sashtham

natah param veditavyam hi kincit

shvetashvatara-upanishadi—in the Shvetashvatara Upanishad; ca- and; jnatva—having understood; devam—the Supreme Personality of Godhead; sarva—all; pasha—ropes; apahanih—removed; kshinaih—destroyed; kleshaih—with material sufferings; janma—of birth; mrityuh—and death; prahanih—destruction; tasya—of Him; abhidhyanat—from constant remembrance; tritiyam—the spiritual world; deha—of the gross and subtle material body; bhede—on the destruction; vishva—complete; aishvaryam—with opulence; devalam—beyond the touch of material energy; apta—attained; kamah—all desires; etat—this; jneyam—knowable; nityam—eternal; atma-samstham—the Absolute Truth; na—not; atah—than Him; param—superior; veditavyam—may be known; hi—indeed; kincit—at all.

This is confirmed in the Shvetashvatara Upanishad"When one understands the Supreme Personality of Godhead, then the ropes of illusion which bind one to this material world become cut, the material miseries end, and the repetition of birth and death in the cycle of transmigration also ends. By constantly remembering the Supreme Lord, at the time of death one attains the fully opulent spiritual world, far beyond the touch of matter, and all his desires become fulfilled. In this way he directly perceives the Supreme Personality of Godhead, than whom there is nothing higher to be known." (1.11)

TEXT 9 (c)

gitasu ca

mattah parataram nanyat

kincid asti dhananjaya

gitasu—in the Bhagavad-gita; ca—and; mattah—beyond Myself; parataram—superior; na—not; anyat—anything; kincit—something; asti—there is; dhananjaya—O conqueror of wealth.

This is also confirmed in the Bhagavad-gita (7.7), where Krishna says"O conqueror of wealth (Arjuna), there is no truth superior to Me."

TEXT 10

hetutvad vibhu-chaitanya-

nandatvadi-gunashrayat

nitya-lakshmy-adimatvac ca

krishnah paratamo matah

hetutvat—because of being the original cause of everything; vibhu—all powerful; chaitanya—consciousness; ananda—of bliss; tva—because of the state; adi—etc.; guna—of all transcendental qualities; ashrayat—because of being the reservoir; nitya—eternally; lakshmi—by the goddess of fortune; adi—and others; matvat—because of being served with great reverence; ca—and; krishnah—Krishna; paratamah—the ultimate; matah—is considered.

Krishna is accepted as the highest truth because He is the origin of both the material and spiritual worlds, because His spiritual form is all-powerful, all-cognizant, and full of transcendental bliss, because He is the reservoir of all auspicious spiritual qualities, and because He is served with great reverence and affection by hundreds and thousands of goddesses of fortune, and uncountable millions of other devotees as well.

TEXT 11 (a)

sarva-hetutvam, yathahuh shvetashvatarah

ekah sa devo bhagavan varenyo

yoni-svabhavan adhitishthaty ekah

yac ca svabhavam pacati vishva-yonih

pacyamsh ca sarvan parinamayed yah

sarva—of everything; hetutvam—the state of being the origin; yatha—just as; ahuh—explains; shvetashvatarah—the Shvetashvatara Upanishad; ekah—one; sah—He; devah—Supreme Personality of Godhead; bhagavan—full of all opulences; varenyah—worshipable; yoni-svabhavan—all material elements; adhitishthati—he establishes; ekah—alone; yat—which; ca—and; sva-bhavam—nature of the living entity; pacati—creates; vishva—of the universe; yonih—the origin; pacyan—developed; ca—and; sarvan—all; parinamayet—transforms; yah—who.

The Supreme Lord is the source of everything. This is confirmed in the Svetashvatara Upanishad (5.4-5):

"The one supremely opulent and worshipable Personality of Godhead is the origin of the entire universe. He creates the material elements and their attributes, and He also transforms those elements."

TEXT 11 (b)

vibhu-chaitanyanandatvam, yatha kathake

mahantam vibhum atmanam

matva dhire na shocati

vibhu—all powerful; chaitanya—conscious of everything; ananda—of bliss; tvam—the state; yatha—just as; kathake—in the Katha Upanishad; mahantam—supremely worshipable; vibhum—full of all powers and opulences; atmanam—Supreme Person;matva—having understood; dhirah—an intelligent person who knows the distinction between material bondage and liberation; na—does not; shocati—lament for any material distress.

That the Lord is all powerful, all-cognizant, and all-blissful is confirmed in the following verse from the Katha Upanishad (1.2.22)"An intelligent person, who understands the distinction between material bondage and liberation, ends all material bondage when he understands the supremely worshipable Personality of Godhead, who is full of all powers and opulences."

TEXT 11 (c)

vijnana-sukha-rupatvam

atma-shabdena bodhyate

anena mukta-gamyatvam

vyutpatter iti tad-vidah

vijnana—of transcendental knowledge; sukha—and bliss; rupatvam—the state of having a form; atma—"atma"; shabdena—by the word; bodhyate—is understood; anena—by this; mukta—by the liberated souls; gamyatvam—understandable; vyutpatteh—derivation; iti—thus; tat—the truth; vidah—those who know.

Those learned in spiritual matters know that the word "atma" means "that which is full of spiritual knowledge and bliss". This knowledge and bliss is possessed both by the Supreme Personality of Godhead and the liberated individual living entities.

TEXT 12 (a)

vajasaneyish cahuh

vijnanam anandam brahma

ratir datum parayanam

vajasaneyih—The Vajasaneya-brahmana; ca—and; ahuh--explains; vijnanam—full of knowledge; anandam—and bliss; brahma—the supreme spirit; ratih—giving the result of sacrifice; datum—to the worshipper; parayanam—the Absolute Truth.

The Vajasaneya-brahmana (3.9.28) also explains: "The Supreme Spirit, who is full of knowledge and bliss, grants the results to those who worship Him with sacrifice."

TEXT 12 (b)

shri-gopalopanishadi ca

tam ekam govindam

sac-cid-ananda-vigraham

shri-gopala-upanishadi—in the Gopala-Tapani Upanishad; ca—also; tam—to Him; ekam—one; govindam—Govinda; sat—eternal; cit—full of knowledge; ananda—and bliss; vigraham—form.

The Gopala-tapani Upanishad (1.35) also confirms: "Lord Govinda is beyond the duality of the material world, and He is not different from His form which is eternal, full of knowledge and bliss."

TEXT 12 (c)

murtatvam pratipattavyam

cit-sukhasyaiva ragavat

vijnana-ghana-shabdadi-

kirtanac capi tasya tat

deha-dehi-bhida nastity

etenaivopadarshitam

murtatvam—the state of having a form; pratipattavyam—may be understood; cit—spiritual; sukhasya—of bliss; eva—certainly;ragavat—just as a melody; vijnana—of the Lord's supreme knowledge; ghana—"ghana"; shabda—with the word; adi—the mantra which begins with; kirtanat—from the description; ca—and; api—also; tasya—of Him; tat—that; deha—of the body; dehi—of the possessor of the body; bhida—difference; na—not; asti—is; iti—thus; etena—by this; eva—certainly; upadarshitam—is revealed.

Lord Govinda possesses a form of spiritual bliss, just as a melody, although apparently formless, actually possesses a subtle form within the mind. The mantra beginning "vijnana-ghana" confirms that the Lord's form is not material, but a spiritual manifestation which is eternal and full of knowledge and bliss, and that there is no difference between the Lord and His spiritual form.

TEXT 13 (a)

murtasyaiva vibhutvam, yatha mundake

vriksha iva stabdho divi tishthaty ekas tenedam purnam purushena sarvam.

murtasya—of the form; eva—certainly; vibhutvam—the state of being all-powerful and opulent; yatha—just as; mundake—in the Mundaka Upanishad; vrikshah—a tree; iva—just as; stabdhah—fixed; divi—in the spiritual sky; tishthati—is situated; ekah—one; tena—by Him; idam—this; purnam—perfect and complete; purushena—by the person; sarvam—everything.

The Mundaka Upanishad confirms that the Lord's form possesses unlimited potency: "The Supreme Person appears like a tree situated in the spiritual sky. From that tree the perfect and complete spiritual and material worlds have become manifested."

TEXT 13 (b)

dyu-stho 'pi nikhila-vyapity

akhyanan murtiman vibhuh

yugapad dhyatri-vrindeshu

sakshat-karac ca tadrishah

dyu—in the spiritual sky; stah—remaining; api—although; nikhila—everywhere; vyapi—pervading; iti—thus; akhyanam—from the description of the Vedas; murtiman—possessing a form; vibhuh—all-powerful; yugapat—simultaneously; dhyatri—to the perfect living beings; vrindeshu—to the community; sakshat-karat—by direct perception; ca—and; tadrishah—the same.

The Vedic mantras explain that the all-powerful Absolute Truth possesses a spiritual form, and although He remains in the spiritual sky, He is simultaneously present everywhere. He personally appears within the heart of the perfect devotees who constantly meditate upon Him.

TEXT 14 (a)

shri-dashame ca

na cantar na bahir yasya

na purvam napi caparam

purvaparam bahish cantar

jagato yo jagac ca yah

shri-dashame—in the Tenth Canto of Shrimad-Bhagavatam; ca—also; na—not; ca—also; antah—interior; na—nor; bahih—exterior; yasya—whose; na—neither; purvam—beginning; na—nor; api—indeed; ca—also; aparam—end; purva-aparam—the beginning and the end; bahih ca antah—the external and the internal; jagatah—of the whole cosmic manifestation; yah—one who is; jagat ca yah—and who is everything in creation in total.

This is confirmed in the Shrimad-Bhagavatam (10.9.13): "The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in his own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything."

TEXT 14 (b)

shri-gitasu ca

maya tatam idam sarvam

jagad avyakta-murtina

mat-sthani sarva-bhutani

na caham teshv avasthitah

na ca mat-sthani bhutani

pashya me yogam aishvaram

shri-gitasu—in the Bhagavad-gita; ca—also; maya—by Me; tatam—spread; idam—all these manifestations; sarvam—all; jagat—cosmic manifestation; avyakta-murtina—unmanifested form; mat-sthani—unto Me; sarva-bhutani—all living entities; na—not; ca—also; aham—I; teshu—in them; avasthitah—situated; na—never; ca—also; mat-sthani—situated in Me; bhutani—all creation; pashya—just see; me—My; yogam aishvaram—inconceivable mystic power.

The Lord confirms in the Bhagavad-gita (9.4-5): "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold my mystic opulence!"

TEXT 14 (c)

acintya-shaktir astishe

yoga-shabdena cocyate

virodha-bhanjika sa syad

iti tattva-vidam matam

acintya—inconceivable; shaktih—potency; asti—there is; ishe—in the supreme Personality of Godhead; yoga—"yoga"; shabdena—by the word; ca—and; ucyate—is explained; virodha—contradiction; bhanjika—resolving; sa—that potency; syat—is; iti—thus; tattva—the truth; vidam—of those who understand; matam—the opinion.

The fact that the Supreme Personality of Godhead possesses inconceivable potency (yogam aishvaram) resolves the apparent contradiction in this statement by the Lord. This is the opinion of those who know the truth.

TEXT 15 (a)

adina sarva-jnatvam, yatha mundake

yah sarva-jnah sarva-vit

adina—by the word adi (etc.) (found in verse 10); sarva-jnatvam—omniscience; yatha—just as; mundake—in the Mundaka Upanishad; yah—who; sarva—eerything; jnah—knows; sarva—all; vit—perceives.

By the use of the word "adi" (etc.) in text 10, the Lord's omniscience may be inferred. This is confirmed in the Mundaka Upanishad (2.2.7): "The Supreme Personality of Godhead is omniscient."

TEXT 15 (b)

ananditvam ca, taittiriyake

anandam brahmano vidvan

na vibheti kutashcana

ananditvam—the state of being full of transcendental bliss; ca—also; taittiriyake—in the Taittiriya Upanishad; anandam—spiritual bliss; brahmanah—of the Supreme Personality of Godhead; vidvan—a person who knows; na—does not; bibheti—fear; kutashcana—anything.

That the Lord is full of transcendental bliss is confirmed in the Taittiriya Upanishad (2.4.1): "One who understands the transcendental bliss of the Supreme Personality of Godhead, no longer fears anything."

TEXT 15 (c)

prabhutva-suhrittva-jnanadatva-mocakatvami ca, shvetashvatara-shrutau

sarvasya prabhum ishanam

sarvasya sharanam suhrit

prajna ca tasmat prasrta purani

samsara-bandha-sthiti-moksha-hetuh

prabhutva—the state of being the supreme master; suhrittva—the state of being the supreme friend; jnanadatva—the state of being the supreme teacher; mocakatvani—the state of being the ultimate deliverer; ca—and; shvetashvatara-shrutau—in the following quotes from the Shvetashvatara Upanishad; sarvasya—of everyone; prabhum—the master; ishanam—the controller; sarvasya—of everyone; sharanam—the shelter; suhrit--and friend; prajna—spiritual knowledge; ca—and; tasmat—from Him; prashrita—becomes manifest; purani—eternal; samsara—of material existance; bandha—of the bondage; sthiti—from the situation; moksha—of liberation; hetuh—the cause.

That the Lord is the supreme master, friend, teacher, and deliverer is confirmed in the following quotes from the Shvetashvatara Upanishad:

"The Personality of Godhead is everyone's supreme master, controller, shelter and friend." (3.17)

"The Personality of Godhead is the teacher who reawakens the eternal spiritual knowledge of the conditioned souls." (4.18)

"The Personality of Godhead delivers the conditioned souls from the bondage of repeated birth and death." (6.16)

TEXT 15 (d)

madhuryam ca shri-gopalopanishadi

sat-pundarika-nayanam

meghabham vaidyutambaram

dvi-bhujam mauna-mudradhyam

vana-malinam ishvaram

madhuryam—the charming beauty of the Lord; ca—and; shri-gopala-upanishadi—in the Gopala-tapani Upanishad; sat—manifested; pundarika—like lotus flowers; nayanam—eyes; megha—of a fresh rain-cloud; abham—splendor; vaidyuta—as splendid as lightning; ambaram—garments; dvi—with two; bhujam—arms; mauna-mudradhyam—full of transcendental knowledge; ishvaram—the Supreme Controller.

The Lord's charming beauty is described in the Gopala-tapani Upanishad (1.13): "The Supreme Personality of Godhead appears as splendid as a fresh rain-cloud, and His eyes are as beautiful as lotus flowers. He has two arms and wears garments as yellow as lightning. He is decorated with a garland of forest flowers, and He is full of transcendental knowledge."

TEXT 16

na bhinna dharmino dharma

bheda-bhanam visheshatah

yasmat kalah sarvadastity

adi-dhir vidusham api

na—not; bhinnah—different; dharminah—from the possessor of qualities; dharmah—qualities; bheda—distinction; bhanam—appearance; visheshatah—specifically; yasmat—from whom; kalah—time; sarvada—eternally; asti—exists; iti—thus; adi—original; dhih—intelligence; vidusham—among the learned philosophers; api—and.

The Supreme Personality of Godhead is not different from His transcendental form and attributes, and any apparent distinction is an illusion. He is the original learned philosopher, and He is the source of eternal time.

TEXT 17

evam uktam narada-pancaratre

nirdosha-purna-guna-vigraha atma-tantro

nishcetanatmaka-sharira-gunaish ca hinah

ananda-matra-kara-pada-mukhodaradih

sarvatra ca svagata-bheda-vivarjitatma

evam—in this way; uktam—described; narada-pancaratre—in the Narada Pancaratra; nirdosha—without fault; purna—full; guna—of transcendental attributes; vigrahah—form; atma-tantrah—independant; nishcetana—material; atmaka—mind; sharira—body; gunaih—and attributes; ca—and; hinah—without; ananda—spiritual bliss; matra—exclusively consisting of; kara—hands; pada—feet; mukha—face; udara—belly; adih—etc.; sarvatra—in every respect; ca—and; svagata—from Himself; bheda—with a difference; vivarjita—devoid of; atma—Supreme Personality of Godhead.

This is described in the Narada Pancaratra: "The independent Supreme Personality of Godhead possesses a spiritual form full of perfect and faultless qualities. He is not different from the hands, feet, face, belly, or other parts of his form, which are all made exclusively of transcendental bliss."

TEXT 18 (a)

atha nitya-lakshmikatvam, yatha vishnu-purane

nityaiva sa jagan-mata

vishnuh shrir anapayini

yatha sarvagato vishnus

tathaiveyam dvijottama

atha—now; nitya—eternal; lakshmikatvam—position of Lakshmi-devi; yatha- just as; vishnu-purane—in the Vishnu Purana; nitya—eternal; eva—certainly; sa—she; jagat—of the universe; mata—the mother; vishnoh—to Lord Vishnu; shrih—Shrimati Lakshmidevi, the goddess of fortune; anapayini—eternally faithful; yatha—just as; sarva-gatah—all-pervading; vishnuh—Lord Vishnu; tatha—in the same way; eva—certainly; iyam—she; dvija—of brahmanas; uttama—O best.

The eternal transcendental position of Shrimati Lakshmi-devi is described in the Vishnu Purana: "O best of the brahmanas, Lord Vishnu's transcencental potency, Shrimati Lakshmidevi, is His constant faithful companion. She is eternal, and she is the mother of the entire material universe. She is all-pervading, just as Lord Vishnu is."

TEXT 18 (b)

vishnoh syuh shaktayas tisras

tasu ya kirtita para

saiva shris tad-abhinneti

praha shishyan prabhur mahan

vishnoh—of Lord Vishnu; syuh—there are; saktayah—potencies; tisrah—three; tasu—among them; ya—that which; kirtita—is glorified; para—as the transcendental and superior; sa—she; eva—certainly; shrih—Shrimati Lakshmi-devi; tat—with the Lord; abhinna—not different; iti—thus; praha—spoke; shishyan—to His students; prabhuh mahan—Lord Chaitanya Mahaprabhu.

Lord Chaitanya Mahaprabhu instructed His disciples in the following way: "Shrimati Lakshmi-devi is the best of Lord Vishnu's three potencies, and She is not different from the Lord Himself."

TEXT 18 (c)

tatra trishakti-vishnuh, yatha shvetashvataropanishadi

parasya saktir vividhaiva shruyate

svabhaviki jnana-bala-kriya ca

pradhana-kshetrajna-patir guneshah

tatra—in this connection; tri-shakti—possessing three potencies; vishnuh—Lord Vishnu; yatha—just as; shvetashvatara-upanishadi—in the Shvetashvatara Upanishad; para—supreme; asya—of the Supreme Personality of Godhead; shaktih—potency; vividha—various; eva—certainly; shruyate—is heard; svabhaviki—according to nature; jnana—potency of knowledge; bala—potency of eternal existence; kriya—potency of spiritual bliss; ca—and; pradhana—the unmanifested material nature; kshetrajna—and the individual living entities; patih—the master; guna—of the three modes of material nature; ishah—the master.

The Shvetashvatara Upanishad (6.8) describes the three energies of Lord Vishnu: "It has been heard in the Vedas that Lord Vishnu possesses multifarious potencies, which may be divided into three categories: 1. the potency of transcendental knowledge, 2. the potency of eternal existence, and 3. the potency of spiritual bliss. Lord Vishnu is also the master of all living entities, and the controller of the material cosmos both in its unmanifested stage, and its developments of the three modes of nature."

TEXT 19 (a)

shri-vishnu-purane ca

vishnu-shaktih para prokta

kshetrajnakhya tatha paraa

avidya-karma-samjnanya

tritiya shaktir ishyate

shri-vishnu-purane—in the Vishnu Purana; ca—and; vishnu-shaktih—the potency of Lord Vishnu; para—spiritual; prokta—it is said; kshetrajna-akhya—the potency known as kshetrajna; tatha—as well as; para—spiritual; avidya—ignorance; karma—fruitive activities; samjna—known as; anya—other; tritiya—third; shaktih—potency; ishyate—known thus.

The Vishnu Purana explains: "The potency of Lord Vishnu is summarized in three categories: namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities."

TEXT 19 (b)

paraiva vishnv-abhinna shrir ity uktam. tatraiva

kala-kashtha-nimeshadi-

kala-sutrasya gocare

yasya shaktir na shuddhasya

prasidatu sa no harih

para—transcendental potency; vishnu—than Lord Vishnu; abhinna—not different; shrih—Shrimati Lakshmi-devi; iti—thus; uktam—spoken; tatra—there; eva—certainly; kala—seconds; kashtha—seconds; nimesha—moment; adi—etc; kala—of time; sutrasya—of the measuring string; gocare—within the perception; yasya—of whom; shaktih—potency; na—not; shuddhasya—free from all material impurity; prasidatu—may be merciful; sah—He; nah—to us; harih—Lord Hari.

Shrimati Lakshmi-devi, the supreme spiritual potency, is non-different from Lord Vishnu:

The spiritual potencies of the Lord are described in the following verses from Vishnu Purana: "Lord Hari's transcendental potency cannot be measured by the string of time, calibrated in minutes and seconds. May that supremely pure Personality of Godhead be merciful to us.

TEXT 19 (c)

procyate paramesho yo

yah shuddho 'py upacaratah

prasidatu sa no vishnur

atma yah sarva-dehinam

procyate—is described; parama-ishah—the supreme controller; yah—who; yah—who; shuddhah—pure; api—and; upacaratah—served; prasidatu—may be merciful; sah—He; nah—to us; vishnuh—Vishnu; atma—Supersoul; yah—who; sarva—of all; dehinam—living entities in the material world.

"Lord Vishnu is described as the supreme controller, free from all material impurity. He is the object of Shrimati Lakshmi-devi's service, and He is the Supersoul of all conditioned living entities. May He be merciful to us."

TEXT 19 (d)

esha paraiva tri-vrid ity uktam tatraiva

hladini sandhini samvit

tvayy eka sarva-samsthitau

hlada-tapakari mishra

tvayi no guna-varjite

esa—this; para—superior potency; eva—certainly; tri-vrt—three-fold; iti—thus; uktam—described; tatra—there; eva—indeed; hladini—pleasure potency; sandhini—existence potency; samvit—knowledge potency; tvayi—in You; eka—one; sarva-samsthitau—who are the basis of all things; hlada—pleasure; tapa—and misery; kari—causing; mishra—a mixture of the two; tvayi—in You; no—not; guna-varjite—who are without the three modes of material nature.

The Vishnu Purana explains that the Lord's spiritual potency has three aspects: "O Lord, You are the support of everything. The three attributes hladini (pleasure potency), sandhini (existence potency), and samvit (knowledge potency) exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities."

TEXT 20 (a)

eko 'pi vishnur ekapi

lakshmis tad-anapayini

sva-siddhair bahubhir veshair

bahur ity abhidhiyate

ekah—one; api—although; vishnuh—Lord Vishnu; eka—one; api—although; lakshmi—Lakshmi-devi; tat—of Him; anapayini—the constant associate; sva-siddhaih—spiritually perfect; bahubhih—by many; veshaih—appearances; bahuh—many; iti—thus; abhidhiyate—is described.

Lord Vishnu is one, and His constant associate Lakshmi-devi is also one. Assuming many different spiritual forms, they appear to have become many.

TEXT 20 (b)

tatraikatve satyeva vishnor bahutvam, shri-gopalopanishadi

eko vashi sarvagah krishna idya

eko 'pi san bahudha yo 'vabhati

tam pithastham ye tu yajanti dhiras

te sham sukham shashvatam netaresham

tatra—in this connection; ekatve—in the oneness; satya— the truth; iva—as if; vishnoh—of Lord Vishnu; bahutvam—the state of being many; shri-gopala-upanishadi—in the Gopala Tapani Upanishad; ekah—one; vashi—the supreme controller; sarvagah— all-pervading; krishnah—Lord Krishna; idyah—supremely worshipable; ekah—one; api—although; san—being; bahudha— in many forms; yah—who; avabhati—manifests; tam—Him; pithastham—in His transcendental abode; ye—those who; yajanti—worship; dhirah—intelligent persons; tesham—of them; sukham—happiness; shashvatam—eternal; na—not; itaresham—of others.

The Gopala-tapani Upanishad (1.21) confirms that Lord Vishnu is one, although He manifests in many forms: "Lord Krishna is the worshipable, all-pervading supreme controller, and although He is one, Hi manifests in many forms. Those who are intelligent worship that Supreme Lord, who remains in His spiritual abode. Those persons attain the eternal transcendental happiness which is not available for others."

TEXT 20 (c)

atha lakshmyas tad yatha

parasya shaktir vividhaiva shruyate. ity adi.

atha—now; laksmyah—of Lakshmi-devi; tat—that; yatha—just as; para—supreme; asya—of the Supreme Personality of Godhead; shaktih—potency; vividha—various; eva—certainly; shruyate—is heard; iti—thus; adi—etc.

Shrimati Lakshmi-devi also manifests in many forms. This is confirmed in the Shvetashvatara Upanishad (6.8): "It has been heard in the Vedas that Lord Vishnu's transcendental potency manifests in many forms."

TEXT 21 (a)

purtih sarvatriki yady apy

avishesha tathapi hi

taratamyam ca tac-chakti-

vyakty-vyakti-kritam bhavet

purtih—perfection and completeness; sarvatriki—at all times and circumstances; yadi api—although; avishesha—without any distinction; tatha api—nevertheless; hi—indeed; taratamyam—distinction of superiority and inferiority; ca—and; tat—of Him; shakti—of the potency; vyakti—manifest; avyakti-kritam—and unmanifest; bhavet—may be.

Although all of the transcendental forms of Vishnu and Lakshmi are always equally perfect and complete in all circumstances, these forms are considered higher and lower according to the different qualities and potencies which they manifest or refrain from manifesting.

TEXT 21 (b)

tatra nishnoh sarvatriki purtir yatha vajasaneyake

"purnam adah purnam idam

purnat purnam udacyate

purnasya purnam adaya

purnam evavashishyate"

tatra—in this connection; vishnoh—of Lord Vishnu; sarvatriki— in all circumstances; purtih—perfection and completeness; yatha—just as; vajasaneyike—in the Brihad-aranyaka Upanishad;om—the complete whole; purnam—perfectly complete; adah— that; purnam—perfectly complete; idam—this phenomenal world; purnat—from the all-perfect; purnam—complete unit; udacyate—is produced; purnasya—of the complete whole; purnam—completely, all; adaya—having been taken away; purnam—the complete balance; eva—even; evashishyate—is remaining.

Lord Vishnu is always perfect and complete. This is described in the Brihad-aranyaka Upanishad (5.1.1): "The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance."

TEXT 21 (c)

maha-varahe ca

sarve nityah shashvatash ca

dehas tasya paratmanah

hanopadana-rahita

naiva prakrtijah kvacit

maha-varahe—in the Maha-varaha Purana; ca—and; sarve—all; nityah—eternal; shashvatah—imperishable; ca—and; dehah—forms; tasya—of Him; para-atmanah—of the Supreme Personality of Godhead; hana—destruction; upadana—origin; rahitah—devoid of; na—not; eva—certainly; prakrti-jah—produced from the material energy; kvacit—at any time.

The Maha-varaaha Purana also explains: "The transcendental forms of the Supreme Personality of Godhead are eternal and imperishable. They were not created at a certain point, and they are never to be destroyed. They are not products of the material energy.

TEXT 21 (d)

paramananda-sandoha

jnana-matrash ca sarvatah

sarve sarva-gunaih purnah

sarva-dosha-vivarjitah

parama—transcendental; ananda—of bliss; sandohah—the great abundance; jnana—of knowledge; matrah—exclusively; ca—and; sarvatah—all; sarve—all; gunaih—auspicious transcendent qualities; purnah—filled; sarva—all; dosha—of defects; vivarjitah—devoid.

"All the forms of the Supreme Personality of Godhead are completely filled with transcendental bliss, knowledge and all auspicious qualities. These spiritual forms of the Lord are free from all material defects."

TEXT 22 (a)

atha shriyah sa yatha shri-vishnu-purane

evam yatha jagat-svami

deva-devo janardanah

avatriam karoty esha

tatha shris tat-sahayini

atha--now; shriyah—of Shrimati Lakshmi; sa—she; yatha—just as; shri-vishnu-purane—in the Vishnu Purana; evam—in the same way; yatha—just as; jagat—of the universe; svami—the lord; deva—of all demigods; devah—the master; janardanah—Lord Janardana; avataram—incarnation; karoti—manifests; eshah—He; tatha—in the same way; shrih—Shrimati Lakshmi-devi; tat—His; sahayini—eternal companion.

Shrimati Lakshmi-devi is described in the same way in the Vishnu Purana: "Just as Lord Janardana, the controller of the universe and master of the demigods incarnates in different forms, so also does His eternal consort, Shrimati Lakshmi-devi.

TEXT 22 (b)

punash ca padmad udbhuta

adityo 'bhud yada harih

yada ca bhargavo ramas

tadabhud dharini tv iyam

punah—again; ca—and; padmat—from the lotus; udbhuta— born; adityah—as the son of Aditi (Lord Vamana); abhut—became manifest; yada—when; harih—Lord Hari; yada—when; ca—and; bhargavah—in the dynasty of Bhrigu; ramah—Lord Parashurama; tada—then; abhut—appeared; dharini—as Dharini; tu—indeed; iyam—she.

"When Lord Hari appeared as Vamana, the son of Aditi, Lakshmi-devi appeared as Padma, and when the Lord appeared as Parashurama, she appeared as Dharini.

TEXT 22 (c)

raghavatve 'bhavat sita

rukmini krishna-janmani

anyeshu cavatareshu

vishnor esha sahayini

raghavatve—in the appearance of Lord Ramacandra; abhavat—she became; sita—Sita-devi; rukmini—Princess Rukmini; krishna—of Lord Krishna; janmani—in the incarnation; anyeshu—in others; ca—and; avatareshu—during the incarnations; vishnoh—of Lord Vishnu; esha—she; sahayini—the consort.

"When the Lord appeared as Ramacandra, she became Sita-devi, and when He descended in His original form as Lord Krishna, she was Princess Rukmini. In Lord Vishnu's many other incarnations, she always appeared as the Lord's consort.

TEXT 22 (d)

devatve deva-deheyam

manushatve ca manushi

vishnor dehanurupam vai

karoty eshatmanas tanum

syat svarupa-sati purtir

ihaikyash iti vin-matam

devatve—when the Lord appears as a demigod; deva—of demigod; deha—assuming the form; iyam—she; manushatve—when the Lord incarnates as a human being; ca—and; manushi—in the form of a human; vishnoh—of Lord Vishnu; deha—of the form; anurupam—corresponding; vai—certainly; karoti—manifests; esha—she; atmanah—of Herself; tanum—the form; syat—there is; sva-rupa-sati—related to her transcendental form; purtih—perfection and completeness; iha—in this connection; aikyat—because of non-difference; iti—thus; vit—of the transcendental scholars; matam—the opinion.

"Lakshmi-devi appears in different forms, corresponding to the forms of Lord Vishnu. When the Lord appears as a demigod, she assumes a demigod-like form, and when He appears in a human-like form, she assumes a human-like form also. As the Lord's transcendental potency, she is not different form Him, and her spiritual forms are all perfect and complete. This is the opinion of the learned transcendentalists."

TEXT 23 (a)

atha tathapi taratamyam

atha shri-vishnos tad yatha shri-bhagavate (1.3.28)

ete camsha-kalah pumsah

krishnas tu bhagavan svayam

atha—now; tatha api—nevertheless; taratamyam—distinction of superior and inferior; atha—now; shri-vishnoh—of Lord Vishnu; tat—that; yatha—just as; shri-bhagavate—in the Shrimad-Bhagavatam; ete—all these; ca—and; amsha—plenary portions; kalah—portions of the plenary portions; pumsah—of the Supreme; krishnah—LOrd Krishna; tu—but; bhagavan—the Personality of Godhead; svayam—in person.

Some forms of the Lord are considered superior to other forms of the Lord. In this connection the Shrimad-Bhagavatam (1.3.28) explains: "All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead."

TEXT 23 (b)

ashtamas tu tayor asit

svayam eva harih kila

ashtamah—the eighth; tu—indeed; tayoh—of Vasudeva and Devaki; asit—was; svayam—personally; eva—indeed; harih—Lord Hari; kila—certainly.

"The Supreme Personality of Godhead appeared in His original form as the eighth son of Vasudeva and Devaki."

TEXT 24 (a)

atha shris tad yatha purusha-bodhinyam atharvopanishadi

"gokulakhye mathuramandale" ity upakramya

"dve parshve candravali radhika ca" ity abhidhaya

paratra "yasya amshe lakshmi-durgadika-shaktih" iti.

atha—now; shrih—the goddess of fortune; tat—that; yatha—just as; purusha-bodhinyam—in the Purusha-bodhini; atharva—of the Atharva Veda; upanishadi—in the Upanishad; gokula—Gokula; akhye— in the place named; mathura—of Mathura; mandale—in the district; iti—thus; upakramya—having begun; dve—two; parshve—at the sides; candravali—Candravali; radhika—Shrimati Radharani; ca—and; iti thus; abhidhaya—describing by name; paratra—in another place; yasyah—of Her; amshe—as parts; lakshmi—Lakshmi; durga—Durga; adika—beginning with; shaktih—the Lord's potencies; iti—thus.

The same differing importance of forms applies to Shrimati Lakshmi-devi. The Purusha-bodhini Upanishad of the Atharva Veda explains:

"In the supreme abode of Gokula in the district of Mathura, Shrimati Radharani and Shrimati Candravali-devi stand at the left and right side of Lord Krishna."

"Shrimati Radharani expands Herself as Lakshmi, Durga, and many other potencies of the Lord which are all her incarnations."

TEXT 24 (b)

gautamiya-tantre ca

devi krishnamayi prokta

radhika para-devata

sarva-lakshmimayi sarva-

kantih sammohini para

gautamiya-tantre—in the Gautamiya Tantra; ca—and; devi—who shines brilliantly; krishna-mayi—nondifferent from Lord Krishna; prokta—called; radhika—Shrimati Radharani; para-devata—most worshipable; sarva-lakshmi-mayi—presiding over all the goddesses of fortune; sarva-kantih—in whom all splendor exists; sammohini—whose character completely bewilders Lord Krishna; para—the superior energy.

This is also confirmed in the Gautamiya Tantra: "The transcendental goddess Shrimati Radharani is the direct counterpart of Lord Shri Krishna. She is the central figure for all the goddesses of fortune. she possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

TEXT 25 (a)

atha nitya-dhamatvam adi-shabdat, yatha chandogye

sa bhagavah kasmin pratishthitah. iti.

sve mahimni. iti

mundake ca

divye pure hy esa samvyomny atma pratishthitah. iti

atha—now; nitya—eternal; dhamatvam—the state of the abode; adi—"adi"; shabdat—from the word; yatha—just as; chandogye—in the Chandogya Upanishad; sah—He; bhagavah—O Sanat-kumara; kasmin—where?; pratishthitah—is situated; iti—thus; sve—in His own; mahimni—glorious abode; iti—thus; mundake—in the Mundaka Upanishad; divye—splendid; pure—in the abode; hi—certainly; eshah—He; samvomni—in the spiritual sky; atma—the supreme Personality of Godhead; pratishthitah—is situated; iti—thus.

The Lord's eternal abode may be understood by the use of the word "adi" (etc.) in the quote from the Purusha-bodhini Upanishad. In this connection, the following question and answer are found in the Chandogya Upanishad:

"O Sanat-kumara, where does the Supreme Personality of Godhead reside?" "He resides in His own splendid abode."

The Mundaka Upanishad also confirms:

"The Supreme Personality of Godhead resides in His own splendid abode in the spiritual sky."

TEXT 25 (b)

rikshu ca

tam vam vastuny ushmasi gamadhye yatra gavo bhuri-shringa ayasah.

atraha

tad urugayasya krishnah paramam padam avabhati bhuri. iti.

rikshu—in the Rig Veda; ca—and; tam—that; vam—of the divine couple (Shri Shri Radha and Krishna); vastuni—the transcendental abodes; ushmasi—we desire; gamadhye—to attain; yatra—where; gavah—surabhi cows; bhuri—with excellent; shringah—horns; ayasah—move about; atra—in the same scripture; aha—the seer describes; tat—that; urugayasya—of Lord Krishna, who is glorified by the liberated souls; vrishnah—and who fulfills all the desires of the devotees; paramam—transcendental; padam—abode; avabhati—is splendidly manifest; bhuri—unlimitedly; iti--thus.

The Rig Veda (1.154.6) explains: "We desire to attain the transcendental abode of Shri Shri Radha and Krishna, which is full of splendid surabhi cows."

The Shruti also explains: "Unlimited Vaikuntha planets are the abode of Lord Krishna, who is glorified by the liberated souls and who fulfills all the desires of the devotees."

TEXT 26 (a)

shri-gopalopanishadi ca

tasam madhye sakshad brahma gopala-puri hi. iti.

shri-gopala-upanishadi—in the Gopala Tapani Upanishad; ca—and; tasam—of the seven holy cities of Bharata-varsha; madhye—in the midst; sakshat—directly; brahma—the spiritual world; gopala—of Lord Gopala; puri—the city; hi—ertainly; iti—thus.

The Gopala-tapani Upanishad explains: "Among the seven sacred cities of Bharata, the city of Mathura, where Lord Gopala resides, is a direct manifestation of the spiritual world."

TEXT 26 (b)

jitante tantre ca

lokam vaikuntha-namanam

divyad-sad-gunya-samyutam

avaishnavanam aprapyam

guna-traya-vivarjitam

jitante tantre—in the Jitanta Tantra; ca—and; lokam—world; vaikuntha—Vaikuntha; namanam—named; divyat—spiritual; sat—six; gunya—attributes; samyutam—endowed; avaishnavanam—by the non-devotees; aprapyam—unattainable; guna—modes of material nature; traya—ot the three; vivarjitam—devoid.

The Jitanta Tantra explains: "Unattainable by the non-devotees, free from the influence of the three modes of material nature, and filled with the six spiritual opulences, the supreme abode of the Personality of Godhead is known as Vaikuntha.

TEXT 26 (c)

nitya-siddhaih samakirnam

tan-mayaih panca-kalikaih

sabha-prasada-samyuktam

vanaish copavanaih shubham

nitya-siddhaih_with the eternally liberated souls; samkirnam—filled; tat-mayaih—by the Lord's spiritual associates; panca-kalikaih—engaged in the five activities of approaching the Lord, accepting things from Him, worshipping Him, hearing about and remembering Him; sabha—great halls; prasada—and palaces; samyuktam—endowed; vanaih—with forests; ca—and; upavanaih—gardens; shubham—very splendid.

"Appearing very splendid with gardens, forests, halls and great palaces, that Vaikuntha world is inhabited by the Supreme Lord's liberated associates who are always engaged in the devotional activities of approaching the Lord, asociating with Him, worshipping, hearing about and remembering Him at every moment.

TEXT 26 (d)

vapi-kupa-tadagaish ca

vriksha-shandaih sumanditam

aprakritam surair vandyam

ayutarka-sama-prabham

vapi—with lakes; kupa—wells; tadagaih—ponds; ca—and; vriksha—of desire-trees; shandaih—with multitudes; sumanditam—nicely decorated; aprakritam—beyond the influence of material nature; suraih—by the demigods; vandyam—worshipable; ayuta—millions; arka—of suns; sama—equal; prabham—splendor.

"That Vaikuntha world is beyond the reach of the material nature, and it is worshipped by the demigods. It is nicely decorated with wells, ponds, lakes, and various desire-trees, and it is as effulgent as millions of suns."

TEXT 26 (e)

brahma-samhitayam ca

sahasra-patram kamalam

gokulakhyam mahat-padam

tat-karnikaram tad-dhama

tad-anantamsha-sambhavam

brahma-samhitayam—in the Brahma-samhita; ca—and; sahasra—thousands; patram—of petals; kamalam—lotus flower; gokula—Gokula; akhyam—named; mahat—great; padam—abode; tat—of that; karnikaram—the whorl; tat—that; dhama—abode; tat—that; ananta—unlimited; amsha—parts; sambhavam—born.

The Brahma-samhita (verse 2) presents the following description: "The superexcellent station of Krishna, which is known as Gokula, has thousands of petals and corolla like that of a lotus sprouted from a part of His infinatary aspect, the whorl of the leaves being the actual abode of Krishna."

TEXT 27 (a)

prapance svatmakam lokam

avatarya maheshvarah

avirbhavati tatreti

matam brahmadi-shabdatah

prapance—in the jurisdiction of the material energy; sva—atmakam—own; lokam—abode; avatarya—having caused to descend; maheshvarah—the Supreme Personality of Godhead; avirbhavati—manifests; tatra—there; iti- thus; matam—the opinion; brahma—of Brahma- adi—and others; shabdatah—from the words.

The Supreme Personality of Godhead brings His own spiritual realm within the jurisdiction of the material world, and then personally appears there. This is the opinion of Lord Brahma and the other learned spiritualists.

TEXT 27 (b)

govinde sac-cid-anande

nara-darakata yatha

ajnair nirupyate tadvad

dhamni prakritita kila

govinde—for Lord Govinda; sat—whose form is eternal; cit—full of knowledge; anande—and bliss; nara—human; darakata—the state of being a child; yatha—just as; ajnaih—by the ignorant; nirupyate; is considered; tadvat—to that extent; dhamni—to the Lor's spiritual abode; prakritita—the state of being material; kila—indeed.

Just as they consider the eternal, omniscient and blissful spiritual form of Lord Krishna to be only the form of an ordinary human child, the foolish also consider the Lord's spiritual abodes to be simply a manifestation of material energy.

TEXT 28 (a)

atha nitya-lilatvam ca. tathahi shrutih

yad gatam bhavac ca bhavishyac ca. iti.

eko devo nitya-lilanurakto

bhakta-vyapi bhakta-hridy antaratma. iti ca.

atha—now; nitya—eternal; lilatvam—the state of performing pastimes; ca—and; tatha hi—furthermore; shrutih—in the Vedas; yat—which; gatam—happened in the past; bhavat—happens at present; bhavishyat—will occur in the future; ca—and; iti—thus; ekah—one; devah—Supreme Personality of Godhead; nitya—eternal; lila—by pastimes; anuraktah—delighted; bhakta—for the devotees; vyapi—all-pervading; bhakta—of the devotees; hridi—within the heart; antaratma—the Supersoul.

The Supreme Lord Performs eternal pastimes. This is confirmed in the Brihad-aranyaka Upanishad: "The Supreme Lord performs pastimes eternally: in the past, present and future."

The Atharva Veda explains: "The one supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees."

TEXT 28 (b)

smritish ca

janma karma ca me divyam

evam yo etti tattvatah

tyktva deham punar janma

naiti mam iti so'rjuna

smrtih—the smriti; ca—and; janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendntal; evam—like this; yah—anyone who; vetti—knows; tattvatah—in teality; tyaktva—leaving aside; deham—this body; punah—again; janma—birth; na—never; eti—does attain; mam—unto Me; eti—does attain; sah—he; arjuna—O Arjuna.

The Lord Himself expains in Bhagavad-gita (4.9): "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

TEXT 29

rupanantyaj jananantyad

dhamanantyac ca karma tat

nityam syat tad-abhedac cety

uditam tattva-vittamaih

rupa—of the Lord's spiritual forms; anantyat—because of the numberlessness; jana—of the Lord's associates; anantyat—because of the numberlessness; dhama—of the Lord's abodes; anantyat—because of the infinite extent; ca—and; karma—pastimes; tat—these; nityam—eternal; syat—are; tat—from them; abhedat—because Hi is not different; ca—and; iti—thus; uditam—described; tattva—vittamaih—by the learned transcendentalists, who know the truth.

Because the Lord's forms, followers, and abodes are all unlimited, and because the Lord's forms and abodes are not different from Him, the learned transcendentalists have described that the Lord's pastimes are eternally manifest.