|NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-V|
The Essential Nature of the Energies of the Lord
10.87.14 The Personified Vedas to Maha-Vishnu
jaya jaya jahy ajam ajita dosha-gribhita-gunam
tvam asi yad atmana samavaruddha-samasta-bhagah
aga-jagad-okasam akhila-shakty-avabodhaka te
kvacid ajayatmana ca carato ’nucaren nigamah
shri-shrutayah ucuh--the Vedas said; jayajaya—victory to You, victory to You; jahi—please defeat; ajam—the eternal illusory potency of Maya; ajita—O unconquerable one; dosha—to create discrepancies; gribhita—who has assumed; gunam—the qualities of matter; tvam—You; asi—are; yat—because; atmana—in Your original status; samavaruddha—complete; samasta—in all; bhagah—opulences; aga—nonmoving; jagat—and moving; okasam—of those who possess material bodies; akhila—of all; shakti—the energies; avabodhaka—O You who awaken; te—You; kvacit—sometimes; ajaya—with Your material energy; atmana—and with Your internal, spiritual energy; ca—also; caratah—engaging; anucaret—can appreciate; nigamah—the Vedas.
The srutis said: Victory, victory to You, O unconquerable one! By Your very nature You are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the energies of the moving and nonmoving embodied beings, sometimes the Vedas can recognize You as You sport with Your material and spiritual potencies.
02.09.26 Brahma to Shri Krishna
natha nathaya nathitam
paravare yatha rupe
janiyam te tv arupinah
thata api—in spite of that; nathamanasya—of the one who is asking for; natha—O Lord; nathaya—please award; nathitam—as it is desired; para-avare—in the matter of mundane and transcendental; yatha—as it is; rupe—in the form; janiyam—may it be known; te—Your; tu—but; arupinah—one who is formless.
In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.
01.18.19 Suta Gosvami to Shaunaka Rishi
kutah punar grinato nama tasya
yo 'nanta-saktir bhagavan ananto
mahad-gunatvad yam anantam ahuh
kutah—what to say; punah—again; grinatah—one who chants; nama—holy name; tasya—His; mahat-tama—great devotees; ekanta—exclusive; parayanasya—of one who takes shelter of; yah—He who; ananta—is the Unlimited; shaktih—potency; bhagavan—the Personality of Godhead; anantah—immeasurable; mahat—great; gunatvat—on account of such attributes; yam—whom; anantam—by the name ananta; ahuh—is called.
And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].
10.14.21 Brahma to Shri Krishna
ko vetti bhuman bhagavan paratman
yogeshvarotir bhavatas tri-lokyam
kva va katham va kati va kadeti
vistarayan kridasi yoga-mayam
kah--who; vetti—knows; bhuman—O supreme great one; bhagavan—O Supreme Personality of Godhead; para-atman—O Supreme Soul; yoga-ishvara—O master of mystic power; utih—the pastimes; bhavatah—of Your Lordship; tri-lokyam—in the three worlds; kva—where; va—or; katham—how; va—or; kati—how many; va—or; kada—when; iti—thus; vistarayan—expanding; kridasi—You play; yoga-mayam—Your spiritual energy.
O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts.
04.09.15 Dhruva Maharaja to Prishnigarbha
tvam nitya-mukta-parishuddha-vibuddha atma
kuta-stha adi-purusho bhagavams try-adhishah
yad-buddhy-avasthitim akhanditaya sva-drishtya
drashta sthitav adhimakho vyatirikta asse
tvam--You; nitya—eternally; mukta—liberated; parishuddha—uncontaminated; vibuddhah—full of knowledge; atma—the Supreme Soul; kuta-sthah—changeless; adi—original; purushah—person; bhagavan—the Lord, full with six opulences; tri-adhishah—master of the three modes; yat—whence; buddhi—of intellectual activities; avasthitim—all stages; akhanditaya—unbroken; sva-drishtya—by transcendental vision; drashta—You witness; sthitau—for maintaining (the universe); adhimakhah—enjoyer of the results of all sacrifices; vyatiriktah—differently; asse—You are situated.
My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. O Lord Vishnu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.
01.16.33 Mother Earth to Dharma
shrimat-padair bhagavatah samalankritangi
trin atyaroca upalabhya tato vibhutim
lokan sa mam vyashrijad utsmayatim tad-ante
tasya—His; aham—myself; abja—lotus flower; kulisha—thunderbolt; ankusha—rod for driving elephants; ketu—flag; ketaih—impressions; shrimat—the owner of all opulence; padaih—by the soles of the feet; bhagavatah—of the Personality of Godhead; samalankrita-angi—one whose body is so decorated; trin—three; ati—superseding; aroce—beautifully decorated; upalabhya—having obtained; tatah—thereafter; vibhutim—specific powers; lokan—planetary systems; sah—He; mam—me; vyashrijat—gave up; utsmayatim—while feeling proud; tat-ante—at the end.
I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are the signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me.
10.39.55 Shukadeva Gosvami to Maharaja Parikshit
shriya pushtya gira kantya
mayaya ca nishevitam
shriya pushtya gira kantya kirtya tushtya ilaya urjaya--by His internal potencies Shri, Pusti, Gir, Kanti, Kirti, Tushti, Ila and urja; vidyaya avidyaya—by His potencies of knowledge and ignorance; shaktya—by His internal pleasure potency; mayaya—by His material creative potency; ca—and; nishevitam—being served.
Also in attendance were the Lord's principal internal potencies - Shri, Pusti, Gir, Kanti, Kirti, Tusti, Ila and Urja - as were His material potencies Vidya, Avidya and Maya, and His internal pleasure potency, Sakti.
10.16.46 Naga-patnis to Shri Krishna
namah--obeisances; guna-pradipaya—to Him who manifests various qualities; guna—by the material modes; atma—Himself; chadanaya—who disguises; ca—and; guna—of the modes; vritti—by the functioning; upalakshyaya—who can be ascertained; guna-drashtre—to the separate witness of the material modes; sva—to His own devotees; samvide—who is known.
Obeisances to You, O Lord, who manifest varieties of material and spiritual qualities. You disguise Yourself with the material qualities, and yet the functioning of those same material qualities ultimately reveals Your existence. You stand apart from the material qualities as a witness and can be fully known only by Your devotees.
08.03.28 Gajendra's Prayers of Surrender
namo namas tubhyam asahya-vega-
namah--I offer my respectful obeisances; namah—again I offer my respectful obeisances; tubhyam—unto You; asahya—formidable; vega—forces; shakti-trayaya—unto the Supreme Person, who has threefold potencies; akhila—of the universe; dhi—for the intelligence; gunaya—who appears as the sense objects; prapanna-palaya—unto the Supreme, who gives shelter to the surrendered; duranta-shaktaye—who possesses energies very difficult to overcome; kat-indriyanam—by persons unable to control their senses; anavapya—who is unattainable; vartmane—on the path.
My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.
04.09.16 Dhruva Maharaja to Prishnigarbha
yasmin viruddha-gatayo hy anisham patanti
vidyadayo vividha-shaktaya anupurvyat
tad brahma vishva-bhavam ekam anantam adyam
ananda-matram avikaram aham prapadye
yasmin--in whom; viruddha-gatayah—of opposite character; hi—certainly; anisham—always; patanti—are manifest; vidya-adayah—knowledge and ignorance, etc.; vividha—various; shaktayah—energies; anupurvyat—continually; tat—that; brahma—Brahman; vishva-bhavam—the cause of material creation; ekam—one; anantam—unlimited; adyam—original; ananda-matram—simply blissful; avikaram—changeless; aham—I; prapadye—offer my obeisances.
My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements - knowledge and ignorance. Your multienergies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You.
04.11.18 Svayambhuva Manu to Dhruva Maharaja
sa khalv idam bhagavan kala-shaktya
karoty akartaiva nihanty ahanta
ceshta vibhumnah khalu durvibhavya
sah--the; khalu—however; idam—this (universe); bhagavan—the personality of Godhead; kala—of time; shaktya—by the force; guna-pravahena—by the interaction of the modes of nature; vibhakta—divided; viryah—(whose) potencies; karoti—acts upon; akarta—the nondoer; eva—although; niha nti—kills; ahanta—nonkiller; ceshta—the energy; vibhumnah—of the Lord; khalu—certainly; durvibhavya—inconceivable.
The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening.
11.04.02 Drumila Rishi to Maharaja Nimi
yo va anantasya gunan anantan
anukramishyan sa tu bala-buddhih
rajamsi bhumer ganayet kathancit
shri-drumilah uvaca--Shri Drumila said; yah—who; vai—indeed; anantasya—of the unlimited Lord; guruna—the transcendental qualities; anantan—which are unlimited; anukramishyan—trying to enumerate; sah—he; tu—certainly; bala-buddhih—is a person of childish intelligence; rajamsi—the particles of dust; bhumeh—on the earth; ganayet—one may count; kathancit—somehow; kalena—in time; na eva—but not; akhila-shakti-dhamnah—(the qualities) of the reservoir of all potencies.
Shri Drumila said: Anyone trying to enumerate or describe fully the unlimited qualities of the unlimited Supreme Lord has the intelligence of a foolish child. Even if a great genius could somehow or other, after a time-consuming endeavor, count all the particles of dust on the surface of the earth, such a genius could never count the attractive qualities of the Personality of Godhead, who is the reservoir of all potencies.
02.05.13 Brahma to Narada Muni
sthatum iksha-pathe 'muya
mamaham iti durdhiyah
vilajjamanaya--by one who is ashamed; yasya—whose; sthatum—to stay; iksha-pathe—in front; amuya—by the bewildering energy; vimohitah—those who are bewildered; vikatthante—talk nonsense; mama—it is mine; aham—I am everything; iti—thus vituperating; durdhiyah—thus ill conceived.
The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of "It is I" and "It is mine".
02.06.32 Brahma to Narada Muni
shrijami tan-niyukto 'ham
haro harati tad-vashah
shrijami--do create; tat—by His; niyuktah—appointment; aham—I; harah—Lord Shiva; harati—destroys; tat-vashah—under His subordination; vishvam—the whole universe; purusha—the Personality of Godhead; rupena—by His eternal form; paripati—maintains; tri-shakti-dhrik—the controller of three energies.
By His will, I create, Lord Shiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.
02.07.41 Brahma to Narada Muni
nantam vidamy aham ami munayo 'gra jas te
maya-balasya purushasya kuto 'vara ye
gayan gunan dasha-shatanana adi-devah
shesho 'dhunapi samavasyati nasya param
na--never; antam—end; vidami—do I know; aham—myself; ami—and all those; munayah—great sages; agra jah—born prior to you; te—you; maya-balasya—of the omnipotent; purushasya—of the Personality of Godhead; kutah—what to speak of others; avarah—born after us; ye—those; gayan—by singing; gunan—the qualities; dasha-shata-ananah—one who has ten hundred faces; adi-devah—the first incarnation of the Lord; sheshah—known as Sesa; adhuna—until now; api—even; samavasyati—can achieve; na—not; asya—of Him; param—limit.
Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Shesha, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces.
02.09.01 Shukadeva Gosvami to Maharaja Parikshit
atma-mayam rite rajan
shrii-shukah uvaca—Shrii Shukadeva Gosvami said; atma—the Supreme Personality of Godhead; mayam—energy; rite—without; rajan—O King; parasya—of the pure soul; anubhava-atmanah—of the purely conscious; na—never; ghateta—it can so happen; artha—meaning; sambandhah—relation with the material body; svapna—dream; drashtuh—of the seer; iva—like; anjasa—completely.
Shri Shukadeva Gosvami said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working.
03.06.39 Maitreya Rishi to Vidura
ato bhagavato maya
aayinam api mohini
yat svayam catma-vartmatma
na veda kim utapare
atah--therefore; bhagavatah—godly; maya—potencies; mayinam—of the jugglers; api—even; mohini—enchanting; yat—that which; svayam—personally; ca—also; atma-vartma—self-sufficient; atma—self; na—does not; veda—know; kim—what; uta—to speak of; apare—others.
The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it is certainly unknown to others.
03.06.02 Maitreya Rishi to Vidura
kala-sanjnam tada devim
ganam yugapad avishat
kala-sanjnam--known as Kali; tada—at that time; devim—the goddess; bibhrat—destructive; shaktim—potency; urukramah—the supreme powerful; trayah-vimshati—twenty-three; tattvanam—of the elements; ganam—all of them; yugapat—simultaneously; avishat—entered.
The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kali, His external energy, who alone amalgamates all the different elements.
03.06.40 Maitreya Rishi to Vidura
yato 'prapya nyavartanta
vacash ca manasa saha
aham canya ime devas
tasmai bhagavate namah
yatah--from whom; aprapya—being unable to measure; nyavartanta—cease to try; vacah—words; ca—also; manasa—with the mind; saha—with; aham ca—also the ego; anye—other; ime—all these; devah—demigods; tasmai—unto Him; bhagavate—unto the Personality of Godhead; namah—offer obeisances.
Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful obeisances unto Him as a matter of sanity.
03.07.02-3,5 Vidura to Maitreya Rishi
brahman katham bhagavatash
lilaya capi yujyeran
nirgunasya gunah kriyah
vidurah uvaca--Vidura said; brahman—O brahmana; katham—how; bhagavatah—of the Personality of Godhead; cit-matrasya—of the complete spiritual whole; avikarinah—of the unchangeable; lilaya—by His pastime; ca—either; api—even though it is so; yujyeran—take place; nirgunasya—who is without the modes of nature; gunah—modes of nature; kriyah—activities.
Shri Vidura said: O great brahmana, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature? (2)
kridayam udyamo 'rbhasya
svatas-triptasya ca katham
kridayam--in the matter of playing; udyamah—enthusiasm; arbhasya—of the boys; kamah—desire; cikrid Isha—willingness to play; anyatah—with other boys; svatah-triptasya—for one who is self-satisfied; ca—also; katham—what for; nivrittasya—one who is detached; sada—at all times; anyatah—otherwise.
Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times. (3)
deshatah kalato yo 'sav
avasthatah svato 'nyatah
sa yujyetajaya katham
deshatah--circumstantial; kalatah—by the influence of time; yah—one who; asau—the living entity; avasthatah—by situation; svatah—by dream; anyatah—by others; avilupta—extinct; avabodha—consciousness; atma—pure self; sah—he; yujyeta—engaged; ajaya—with nescience; katham—how is it so.
The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes. How then does he become engaged in nescience? (5)
03.07.09 Maitreya Rishi to Vidura
seyam bhagavato maya
yan nayena virudhyate
karpanyam uta bandhanam
maitreyah uvaca—Maitreya said; sa iyam—such a statement; bhagavatah—of the Personality of Godhead; maya—illusion; yat—that which; nayena—by logic; virudhyate—becomes contradictory; ishvarasya—of the Supreme Personality of Godhead; vimuktasya—of the ever liberated; karpanyam—insufficiency; uta—as also, what to speak of; ba ndhanam—bondage.
Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic.
10.14.57 Shukadeva Gosvami to Maharaja Parikshit
sarvesham api vastunam
bhavartho bhavati sthitah
tasyapi bhagavan krishnah
kim atad vastu rupyatam
sarvesham--of all; api—indeed; vastunam—entities; bhava-arthah—the original, unmanifested causal phase of material nature; bhavati—is; sthitah—established; tasya—of that unmanifest nature; api—even; bhagavan—the Supreme Personality of Godhead; krishnah—Lord Krishna; kim—what; atat—separate from Him; vastu—thing; rupyatam—may be ascertained.
The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Krishna. What, then, could one ascertain to be separate from Him?
03.02.12 Uddhava to Vidura
yan martya-lilaupayikam sva-yoga-
maya-balam darshayata grihitam
vismapanam svasya ca sau bhagarddheh
param padam bhushana-bushanangam
yat--His eternal form which; martya—mortal world; lila-upayikam—just suitable for the pastimes; sva-yoga-maya-balam—potency of the internal energy; darshayata—for manifestation; grihitam—discovered; vismapanam—wonderful; svasya—of His own; ca—and; saubhaga-riddheh—of the opulent; param—supreme; padam—ultimate stand; bhushana—ornament; bhushana-angam—of the ornaments.
The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His [Shri Krishna's] transcendental body is the ornament of all ornaments.
10.08.46 Maharaja Parikshit to Shukadeva Gosvami
nandah kim akarod brahman
shreya evam mahodayam
yashoda ca maha-bhaga
papau yasyah stanam harih
shri-raja uvaca--Maharaja Parikshit further inquired (from Shukadeva Gosvami); nandah—Maharaja Nanda; kim—what; akarot—performed; brahman—O learned brahmana; shreyah—auspicious activities, like performing penances and austerities; evam—as exhibited by him; maha—udayam--from which they achieved the greatest perfection; yashoda—mother Yashoda; ca—also; maha-bhaga—most fortunate; papau—drank; yasyah—of whom; stanam—the breast milk; harih—the Supreme Personality of Godhead.
Having heard of the great fortune of mother Yashoda, Parikshit Maharaja inquired from Shukadeva Gosvami: O learned brahmana, mother Yashoda's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?
10.09.13 Shukadeva Gosvami to Maharaja Parikshit
na cantar na bahir yasya
na purvam napi caparam
purvaparam bahish cantar
jagato yo jagac ca yah
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;
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 of everything.
10.09.20-21 Shukadeva Gosvami to Maharaja Parikshit
nemam virinco na bhavo
na shrir apy anga-samshraya
prasadam lebhire gopi
yat tat prapa vimuktidat
na—not; imam—this exalted position; virincah—Lord Brahma; na—nor; bhavah—Lord Shiva; na—nor; shrih—the goddess of fortune; api—indeed; anga-samshraya—although she is always the better half of the Supreme Personality of Godhead; prasadam—mercy; lebhire—obtained; gopi—mother Yashoda; yat tat—as that which; prapa—obtained; vimukti-dat—from Krishna, who gives deliverance from this material world.
Neither Lord Brahma, nor Lord Shiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yasoda. (20)
nayam sukhapo bhagavan
yatha bhaktimatam iha
na--not; ayam—this; sukha-apah—very easily obtainable, or an object of happiness; bhagavan—the Supreme Personality of Godhead; dehinam—of persons in the bodily concept of life, especially the karmis; gopika-sutah—Krishna, the son of mother Yashoda (Krishna as the son of Vasudeva is called Vasudeva, and as the son of mother Yashoda He is known as Krishna); jnaninam ca—and of the jnanis, who try to be free from material contamination; atma-bhutanam—of self-sufficient yogis; yatha—as; bhakti-matam—of the devotees; iha—in this world.
The Supreme Personality of Godhead, Krishna, the son of mother Yashoda, is accessible to devotees engaged in spontaneous loving service, but He is not easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self. (21) (21, THEN 20 in GM Beng version)
10.14.02 Brahma to Shri Krishna
asyapi deva vapuno mad-anugrahasya
sveccha-mayasya na tu bhuta-mayasya ko ’pi
neshe mahi tv avasituh manasantarena
sakshat tavaiva kim utatma-sukhanubhuteh
asya--of this; api—even; deva—O Lord; vapunah—the body; mat-anugrahasya—which has shown mercy to me; sva-iccha-mayasya—which appears in response to the desires of Your pure devotees; na—not; tu—on the other hand; bhuta-mayasya—a product of matter; kah—Brahma; api—even; na ishe—I am not able; mahi—the potency; tu—indeed; avasitum—to estimate; manasa—with my mind; antarena—which is controlled and withdrawn; sakshat—directly; tava—Your; eva—indeed; kim uta—what to speak; atma—within Yourself; sukha—of happiness; anubhuteh—of Your experience.
My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself?
10.14.14 Brahma to Shri Krishna
narayanas tvam na hi sarva-dehinam
narayano ’ngam nara-bhh-jalayanat
tac capi satyah na tavaiva maya
narayanah--the Supreme Lord Narayana; tvam—You; na—not; hi—whether; sarva—of all; dehinam—embodied living beings; atma—the Supersoul; asi—You are; adhisha—O supreme controller; akhila—of all; loka—planets; sakshi—the witness; narayanah—Lord Shri Narayana; angam—the expanded plenary portion; nara—from the Supreme Personality; bhu—originating; jala—of the water; ayanat—because of being the manifesting source; tat—that (expansion); ca—and; api—indeed; satyam—true; na—not; tava—Your; eva—at all; maya—illusory energy.
Are You not the original Narayana, O supreme controller, since You are the soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Narayana is Your expansion, and He is called Narayana because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Maya.
10.14.29 Brahma to Shri Krishna
athapi te deva padambuja-dvaya-
prasada-leshanugrihita eva hi
janati tattvah bhagavan-mahimno
na canya eko ’pi ciram vicinvan
atha--therefore; api—indeed; te—Your; deva—my Lord; pada-ambuja-dvaya—of the two lotus feet; prasada—of the mercy; lesha—by only a trace; anugrihitah—favored; eva—certainly; hi—indeed; janati—one knows; tattvam—the truth; bhagavat—of the Supreme Personality of Godhead; mahimnah—of the greatness; na—never; ca—and; anyah—another; ekah—one; api—although; ciram—for a long period; vicinvan—speculating.
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 to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.
03.09.23 Brahma to Narada Muni
esha prapanna-varado ramayatma-shaktya
yad yat karishyati grihita-gunavatarah
tasmin sva-vikramam idam shrijato 'pi ceto
yunjita karma-shamalam ca yatha vijahyam
eshah--this; prapanna—one who is surrendered; vara-dah—benefactor; ramaya—enjoying always with the goddess of fortune (Laksmi); atma-shaktya—with His internal potency; yat yat—whatever; karishyati—He may act; grihita—accepting; guna-avatarah—incarnation of the mode of goodness; tasmin—unto Him; sva-vikramam—with omnipotency; idam—this cosmic manifestation; shrijatah—creating; api—in spite of; cetah—heart; yunjita—be engaged; karma—work; shamalam—material affection; ca—also; yatha—as much as; vijahyam—I can give up.
The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Rama, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I may not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator.
07.15.75 Narada Muni to Maharaja Yudhishthira
yuyam nri-loke bata bhuri-bhaga
lokam punana munayo 'bhiyanti
yesham grihan avasatiti sakshad
gudham param brahma manushya-lingam
yuyam--all of you Pandavas; nri-loke—in this material world; bata—indeed; bhuri-bhagah—extremely fortunate; lokam—all the planets of the universe; punanah—who can purify; munayah—great saintly persons; abhiyanti—come to visit (just like ordinary persons); yesham—of whom; grihan—the house of the Pandavas; avasati—resides; iti—thus; sakshat—directly; gudham—very confidential; param—transcendental; brahma—the Parabrahman, Krishna; manushya-lingam—as if an ordinary human being.
My dear Maharaja Yudhishthira, you Pandavas are so very fortunate in this world that many, many great saints, who can purify all the planets of the universe, come to your house just like ordinary visitors. Furthermore, the Supreme Personality of Godhead, Krishna, is living confidentially with you in your house, just like your brother.
10.02.34-36 Demigods to Shri Krishna
sattvam vishuddham shrayate bhavan sthitau
sharirinam shreya-upayanam vapuh
tavarhanam yena janah samihate
sattvam--existence; vishuddham—transcendental, beyond the three modes of material nature; shrayate—accepts; bhavan—Your Lordship; sthitau—during the maintenance of this material world; sharirinam—of all living entities; shreyah—of supreme auspiciousness; upayanam—for the benefit; vapuh—a transcendental form or body; veda-kriya—by ritualistic ceremonies according to the directions of the Vedas; yoga—by practice of devotion; tapah—by austerities; samadhibhih—by becoming absorbed in transcendental existence; tava—Your; arhanam—worship; yena—by such activities; janah—human society; samihate—offers (its obligation unto You).
O Lord, during the time of maintenance You manifest everal incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samadhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles. (34)
sattvam na ced dhatar idam nijam bhaved
guna-prakashair anumiyate bhavan
prakashate yasya ca yena vaa gunah
sattvam--shuddha-sattva, transcendental; na—not; cet—if; dhatah—O reservoir of all energies, cause of all causes; idam—this; nijam—personal, spiritual; bhavet—could have been; vijnanam—transcendental knowledge; ajnana-bhidaa—which drives away the ignorance of the material modes; apamarjanam—completely vanquished; guna-prakashaih—by the awakening of such transcendental knowledge; anumiyate—becomes manifested; bhavan—Your Lordship; prakashate—exhibit; yasya—whose; ca—and; yena—by which; vaa—either; gunah—quality or intelligence.
O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form. (35)
na nama-rupe guna janma-kamnabhir
nirupitavye tava tasya sakshinah
deva kriyayam pratiyanty athapi hi
na--not; nama-rupe—the name and form; guna—with attributes; janma—appearance; karmabhih—activities or pastimes; nirupitavye—are not able to be ascertained; tava—Your; tasya—of Him; sakshinah—who is the direct observer; manah—of the mind; vacobhyam—words; anumeya—hypothesis; vartmanah—the path; deva—O Lord; kriya-yam—in devotional activities; pratiyanti—they realize; atha api—still; hi—indeed (You can be realized by the devotees).
O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service. (36)
10.02.37 Demigods to Shri Krishna
shrinvan grinan samsmarayamsh ca cintayan
namani rupani ca mangalani te
kriyasu yas tvac-caranaaravindayor
avishta-ceta na bhavaya kalpate
shrinnvan--constantly hearing about the Lord (shravanam kirtanam vishnoh); grinan—chanting or reciting (the holy name of the Lord and His activities); samsmarayan—remembering (constantly thinking of the Lord's lotus feet and His form); ca—and; cintayan—contemplating (the transcendental activities of the Lord); namani—His transcendental names; rupani—His transcendental forms; ca—also; mangalani—which are all transcendental and therefore auspicious; te—of Your Lordship; kriyasu—in being engaged in the devotional service; yah—he who; tvat-carana-aravindayoh—at Your lotus feet; avishta-cetah—the devotee who is completely absorbed (in such activities); na—not; bhavaya—for the material platform; kalpate—is fit.
Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.
09.24.65 Shukadeva Gosvami to Maharaja Parikshit
bhrajat-kapola-su bhagam savilasa-hasam
nityotsavam na tatripur drishibhih pibantyo
naryo narash ca muditah kupita nimesh ca
yasya--whose; ananam—face; makara-kundala-caru-karna—decorated by earrings resembling sharks and by beautiful ears; bhrajat—brilliantly decorated; kapola—forehead; subhagam—declaring all opulences; sa-vilasa-hasam—with smiles of enjoyment; nitya-utsavam—whenever one sees Him, one feels festive; na tatripuh—they could not be satisfied; drishibhih—by seeing the form of the Lord; pibantyah—as if drinking through the eyes; naryah—all the women of Vrindavana; narah—all the male devotees; ca—also; muditah—fully satisfied; kupitah—angry; nimeh—the moment they are disturbed by the blinking of the eyes; ca—also.
Krishna's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Krishna sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes.
03.02.11 Uddhava to Vidura
adayantar adhad yas tu
pradarshya--by exhibiting; atapta—without undergoing; tapasam—penances; avitripta-drisham—without fulfillment of vision; nrinam—of persons; adaya—taking; antah—disappearance; adhat—performed; yah—He who; tu—but; sva-bimbam—His own form; loka-locanam—public vision.
Lord Shri Krishna, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.
03.02.13-14 Uddhava to Vidura
yad dharma-sunor bata rajasuye
nirikshya drik-svastyayanam tri-lokah
kartsnyena cadyeha gatam vidhatur
arvak-shritau kaushalam ity amanyata
yat--the form which; dharma-sunoh—of Maharaja Yudhisthira; bata—certainly; rajasuye—in the arena of the rajasuya sacrifice; nirikshya—by observing; drik—sight; svastyayanam—pleasing; tri-lokah—the three worlds; kartsnyena—in sum total; ca—thus; adya—today; iha—within the universe; gatam—surpassed; vidhatuh—of the creator (Brahma); arvak—recent mankind; shritau—in the material world; kaushalam—dexterity; iti—thus; amanyata—contemplated.
All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rajasuya sacrifice performed by Maharaja Yudhishthira. After seeing the beautiful bodily features of Lord Krishna, they all contemplated that He was the ultimate dexterous creation of Brahma, the creator of human beings. (13)
vraja-striyo drigbhir anupravritta-
dhiyo 'vatasthuh kila kritya-sheshah
yasya--whose; anuraga—attachment; pluta—enhanced by; hasa—laughter; rasa—humors; lila—pastimes; avaloka—glancing; prati-labdha—obtained thereof; manah—anguished; vraja-striyah—damsels of Vraja; drigbhih—with the eyes; anupravritta—following; dhiyah—by intelligence; avatasthuh—sat silently; kila—indeed; kritya-sheshah—without finishing household duties.
The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Krishna left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties. (14)
03.02.21 Uddhava to Vidura
svayam tv asamyatishayas tryadhishah
balim haradbhish cira-loka-palaih
svayam--Himself; tu—but; asamya—unique; atishayah—greater; tri-adhishah—Lord of the three; svarajya—independent supremacy; lakshmi—fortune; apta—achieved; samasta-kamah—all desires; balim—worshiping paraphernalia; haradbhih—offered by; cira-loka-palaih—by the eternal maintainers of the order of creation; kirita-koti—millions of helmets; edita-pada-pithah—feet honored by prayers.
Lord Shri Krishna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.
03.02.23 Uddhava to Vidura
aho baki yam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-ucitam tato 'nyam
kam va dayalum sharanam vrajema
aho--alas; baki—the she-demon (Putana); yam—whom; stana—of her breast; kala—deadly; kutam—poison; jighamsaya—out of envy; apayayat—nourished; api—although; asadhvi—unfaithful; lebhe—achieved; gatim—destination; dhatri-ucitam—just suitable for the nurse; tatah—beyond whom; anyam—other; kam—who else; va—certainly; dayalum—merciful; sharanam—shelter; vrajema—shall I take.
Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Putana] although she was unfaithful and she prepared deadly poison to be sucked from her breast?
03.02.27,29,34 Uddhava to Vidura
parito vatsapair vatsamsh
carayan vyaharad vibhuh
pariah--surrounded by; vatsapaih—cowherd boys; vatsan—calves; carayan—herding, tending; vyaharat—enjoyed by traveling; vibhuh—the Almighty; yamuna—the Yamuna River; upavane—gardens on the shore; kujat—vibrated by the voice; dvija—the twice-born birds; sankulita—densely situated; anghripe—in the trees.
In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamuna River, through gardens densely covered with trees and filled with vibrations of chirping birds. (27)
sa eva go-dhanam lakshmya
carayann anugan gopan
sah--He (Lord Krishna); eva—certainly; go-dhanam—the treasure of cows; lakshmyah—by opulence; niketam—reservoir; sita-go-vrisham—beautiful cows and bulls; carayan—herding; anugan—the followers; gopan—cowherd boys; ranat—blowing; venuhh—flute; ariramat—enlivened.
While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys. (29)
gayan kala-padam reme
sharat--autumn; shashi—of the moon; karaih—by the shining; mrishtam—brightened; manayan—thinking so; rajani-mukham—the face of the night; gayan—singing; kala-padam—pleasing songs; reme—enjoyed; strinam—of the women; mandala-mandanah—as the central beauty of the assembly of women.
In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine. (34)
10.08.13 Garga Muni to Nanda Maharaja
asan varnas trayo hy asya
grihnato 'nuyugam tanuh
shuklo raktas thata pita
idanim krishnatam gatah
asan--were assumed; varnah trayah—three colors; hi—indeed; asya—of your son Krishna; grihnatah—accepting; anuyugam tanuh—transcendental bodies according to the different yugas; shuklah—sometimes white; raktah—sometimes red; thata—as well as; pitah—sometimes yellow; idanim krishnatam gatah—at the present moment He has assumed a blackish color.
Your son Krishna appears in an incarnation in every millennium. In the past, He assumed three different colors - white, red and yellow - and now He has appeared in a blackish color. [In another Dvapara-yuga, He appeared (as Lord Ramacandra) in the color of shuka, a parrot. All such incarnations have now assembled in Krishna.]
10.08.15 Garga Muni to Nanda Maharaja
bahuni santi namani
rupani ca sutasya te
tany aham veda no janah
bahuni--various; santi—there are; namani—names; rupani—forms; ca—also; sutasya—of the son; te—your; guna-karma-anurupani—according to His attributes and activities; tani—them; aham—I; veda—know; no janah—not ordinary persons.
For this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them.
10.52.37 Rukmini to Krishna
shrutva gunan bhuvana-sundara shrinvatam te
nirvishya karna-vivarair harato ’nga-tapam
rupam drisham drishimatam akhilartha-labham
tvayy acyutavishati cittam apatrapam me
shri-rukmini uvaca--Shri Rukmini said; shrutva—hearing; gunan—the qualities; bhuvana—of all the worlds; sundara—O beauty; shrinvatam—for those who hear; te—Your; nirvishya—having entered; karna—of the ears; vivaraih—by the orifices; haratah—removing; anga—of their bodies; tapam—the pain; rupam—the beauty; drisham—of the sense of sight; drishi-matam—of those who have eyes; akhila—total; artha—of the fulfillment of desires; labham—the obtaining; tvayi—in You; acyuta—O infallible Krishna; avishati—is entering; cittam—mind; apatrapam—shameless; me—my.
Shri Rukmini said [in her letter, as read by the brahmana]: O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all of the visual desires of those who see, I have fixed my shameless mind upon You, O Krishna.
01.18.14 Shaunaka Rishi to Suta Gosvami
ko nama tripyed rasavit kathayam
nantam gunanam agunasya jagmur
yogeshvara ye bhava-padma-mukhyah
kah--who is he; nama—specifically; tripyet—get full satisfaction; rasa-vit—expert in relishing mellow nectar; kathayam—in the topics of; mahat-tama—the greatest amongst the living beings; ekanta—exclusively; parayanasya—of one who is the shelter of; na—never; antam—end; gunanam—of attributes; agunasya—of the Transcendence; jagmuh—could ascertain; yoga-ishvarah—the lords of mystic power; ye—all they; bhava—Lord Siva; padma—Lord Brahma; mukhyah—heads.
The Personality of Godhead, Lord Krishna [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Shiva and Lord Brahma. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?