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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhaktivinoda Vani Vaibhava > Bhaktivinoda Vani Vaibhava Part 1 > Sri Krsna


Sri Krsna


1.Why is pure love most applicable to Sri Krsna?


Among all the features of the Absolute Truth that are found in this world, the form of Krsna is most suitable for pure love. The conception of "Allah"established in the Islamic scripture cannot be the object of pure love. Even the dearmbst prophet could not meet Him because, even though the worshipable isachievable through friendship, He remains far away from His worshipers due to their conception of His opulence. The conception of God in Christianity is afaraway object. What then can be said about Brahman? Even Lord Narayana does not become an object of the living entities' spontaneous love. Rather Lord Krsnaeternally resides in the spiritual abode of Vraja as the only object of pure love.(Caitanya-siksdmrta 1/1)


2.Is there any object other than Krsna for pure love?


Even though words like Krsna, Vrndavana, gopas, gopls, Yamuna, and kadamba are not found elsewhere due to linguistic differences, still the name, form,abode, paraphernalia, and pastimes are revealed by the words and moods of exalted devotees. There is no object for pure love other than Krsna.

{Caitanya-siksdmrta 1/1)


3.What is the highest manifestation of Visnu?


Sri Krsna alone is the highest manifestation of Visnu. When a living entity transcends the three material modes and becomes situated in pure goodness, heachieves the service of Krsna.(Sajjana-tosani 11/6)


4.Are Brahman, Paramatma, and Bhagavan separate truths?


Brahman,' Paramatma, and Bhagavan are one object. According to one's qualification, one sees a particular feature of the Supreme Lord and accepts Him as thehighest.(Caitanya-siksamrta 1/3)


5.How is Krsna different from Brahman and Paramatma?


Sri Krsna is eternal, full of knowledge and bliss. He is the source of Brahman and Paramatma. (Sri Manah-siksa Chapter 3)


6.What is the difference between Brahman and Bhagavan, and the result of Their worship?


Brahman and Bhagavan, the Personality of Godhead, are not separate truths. Brahman refers to indirect qualities or unmanifest energies of the Lord. Bhagavanrefers to the possessor of manifest, inconceivable, wonderful variegated energies. That is why contradictory qualities are perfectly present in Him. A livingentity in Brahman realization, possessing dry knowledge, only attains a token of the happiness of liberation. But one in Bhagavan realization can relishunlimited happiness in the form of mellows of pure devotional service.(Purport of Brhad-bhagavatamrta)

7.What is the difference between Brahman and form of the Supreme Lord?


The lotus feet of Krsna are the only source of happiness and can be compared to a piece of sugar candy. Brahman gives that happiness, but it is not thesource of happiness. Such differences between Bhagavan and Brahman are made possible only by Bhagavan's energy of inconceivable oneness and difference.

(Purport of Brhad-bhagavatamrta)


8.Is there any difference between Lord Krsna's body and soul?


The body of Sri Krsna is eternal, full of knowledge and bliss. There is no difference between His body and His soul, unlike ordinary embodied beings. On theplatform of advaya-jhana or nondual knowledge, the body is the self and the self is the body. Although the form of Krsna is situated in one place, it isall-pervading.(Sri Manah-siksa)


9.Why is it unreasonable to say that the Supreme Brahman is without variegatedness?


Whatever exists has a distinct characteristic by which it can be differentiated from other objects. If there is no distinction, an object may be said to haveno existence. If the Supreme Brahman is without variety, how could it be differentiated from the material creation? If we cannot say that the Supreme Brahmanis different from creation, then the creator and creation become one. Then hope, faith, fear, reasoning, and all kinds of knowledge become nonexistent.

(Prema-pradipa Chapter 9)


10.Why can there not be any competitor to the Supreme Lord?

The Supreme Lord is one without a second; no one is equal to or superior to Him. He controls everything. There is nothing that can arouse enviousness in Him.He awards the results of one's activities according to the firm determination in one's heart to attain devotion to Him.(Prema-pradipa Chapter 5)


11.Why is Brahman called the bodily effulgence of the Supreme Lord?


The Supreme Personality of Godhead is the complete whole; He is the noun, not the adjective. Both Brahman and Paramatma are His qualities. Before creation,there was only the Supreme Lord and no one else, not even Brahman. When the material world was created, a concept of the Supreme Lord came into beingó"thewhole universe is Brahman." There are two concepts regarding Brahman. The first is that everything is Brahman, and the second is that Brahman is beyond thecreated or materially conditioned world. Both these concepts are applicable to the material world. Brahman, the bodily effulgence of the Supreme Lord,pervades the universe. It is most correct to refer to Brahman as the Supreme Lord's bodily effulgence. (Sajjana-tosani 2/6)


12.What is Brahman? Is it a manifestation of Krsna, who is fully sac-cid-ananda?


The glories of Sri Krsna are reflected everywhere in the form of His effulgence, which is known as Brahman. (Sri Manah-siksa Chapter 3)


13.In Bhagavad-gitd, what evidence is there that Sri Krsna is the shelter of Brahman?


Sri Krsna, transcendental and full of variegatedness, is the source of Brahman, the goal of the impersonalists. Eternity, inexhaustibility, deathlessness,pure eternal love, and the unalloyed happiness of vraja-rasa are the characteristics of Krsna.(Commentary on Bhagavad-gitd 14/27)


14.What is the difference between Brahman and the Supreme Brahman?


Brahman that is full of spiritual energies is called the Supreme Brahman. Brahman without variegatedness and energy is a partial manifestation of the SupremeBrahman.(Tattva-viveka 1/32)


15.What are the two manifestations of Paramatma?


Paramatma has two manifestations: collective and localized. In His collective manifestation, He is the universal form. In His localized manifestation, He isthe constant companion of the living entities, the indwelling Supersoul and the Supreme Person, who measures the height of the thumb.(Caitanya-siksamrta 5/3)


16.What is the difference between Brahman realization,Paramatma realization, and Bhagavan realization?


Brahman and Paramatma realizations have designations. Brahman realization is the opposite of material designations, and Paramatma realization is in agreementwith material designations. Only when one sees through spiritual eyes and without mundane vision can one see the spiritual form of the Supreme Lord.

(Sri Manah-siksa Chapter 4)


17.What are the characteristics of Brahman,Paramatma, and Bhagavan?


The feature of the Lord that is devoid of energy and variegatedness is called Brahman, and the same Brahman that is full of energies and variegatedness iscalled Bhagavan. Therefore, the feature of Bhagavan is the ultimate realization of the Supreme Lord. Brahman is only His bodily effulgence, which is devoidof variegatedness. Paramatma is His plenary portion who enters into the universes. (Sri Manah-siksd Chapter 4)


18.When does the conception of impersonal Brahman come about?


Krsna, who is full of unlimited opulence, is one without a second. In the cultivation of knowledge, as soon as one separates power and energy from Krsna, onesees the nondual truth as impersonal Brahman.(Hari-ndma-cintdmani)


19.What are the characteristics of Krsna's pastimes?


Krsna alone is the supreme enjoyer and the living entities are enjoyed by Him in the eternal abode of Vrndavana. These pastimes are blissful and unlimited.They are eternal and uninterrupted.(Kalydna -kalpataru )


20.What are the considerations of Krsna's pastimes?


Although the quality of being self-satisfied is eternally present in Krsna, the quality of enjoying pastimes is also eternally present in Him. For theSupreme Lord to possess contradictory characteristics in perfect harmony is natural. In one aspect, Krsna has the quality of self-satisfaction, and inanother aspect, He manifests His opposite quality of enjoying pastimes with others.(Caitanya-siksdmrta Part 2. 7/7)


21.What are the limits of dsraya, worshiper, and visaya,the object of worship?


The limit of dsraya-tattva is Sri Radhika, the personification of attachment, and the limit of visaya-tattva is Sri Krsna, the personification of conjugalpastimes.(Caitanya-siksdmrta Part 2. 7/7)


22.What is the truth of Krsna's manifest and unmanifest pastimes?


The pastimes of Krsna are of two types: manifest and unmanifest. The Vrndavana pastimes which are visible to the eyes of ordinary people are called manifestpastimes, and those pastimes that are not seen through material eyes are called Krsna's unmanifest pastimes. The unmanifest pastimes are always manifest inGoloka, and by the will of Krsna, they become visible to the material eyes.(Brahma-samhitd 5/3)


23.What are these terms in truth: Mathura, Vasudeva,Devaki, and Kamsa?


In the pious land of Bharata-varsa is Mathura, the manifestation of absolute knowledge, where King Vasudeva, the personification of pure goodness, tookbirth. Vasudeva appeared in a family of devotees and married Devaki, the so-called sister of Kamsa, the personification of atheism. Fearing the Lord's adventfrom this couple, the wretched Kamsa of the Bhoja dynasty arrested them and put them in the jail of remembrance.(Sri Krsna-samhitd Chapter 4)


24.What is the truth of the six sons of Devaki and the seventh son, Baladeva? What is the mystery of Vasudeva bringing the son of Devaki to Vraja out of fearof Kamsa?


The couple Vasudeva and Devaki gradually begot six sons, such as Yasa and Klrti, but Kamsa, who was against the Lord, killed them in their childhood. SriBaladeva was decorated with service to the Lord and was the transcendental reservoir of all living entities. He was their seventh son. He appeared in thewomb of Devaki, who represents a heart filled with knowledge, but out of fear of His maternal uncle Kamsa, He was taken to His home in Vraja.

(Sri Krsna-samhitd Chapter 4)

25.Are the pastimes of Krsna imagined from human behavior?


The pure activities of Krsna have been perceived through the samddhi of swanlike persons like Vyasadeva. Krsna's activities are not exactly historical likethose of people under the clutches of mdyd, because Krsna's activities are not limited to any time or place. Nor are His activities comparable with theactivities of ordinary people.(Sri Krsna-sarhhita Chapter 3)


26.Why are all the pastimes of Krsna eternal?


Krsna performs different pastimes in the hearts of different devotees depending on their qualification at a particular time. Krsna takes birth in onedevotee's heart, He steals the gopls' clothes in another's, and He performs the rasa dance in another's. He kills Putana in one other devotee's heart, Hekills Karhsa in another's, He has an affair with Kubja in yet another's, and He enacts His disappearance in the heart of a devotee who is leaving his body.The planets, like the living entities, are innumerable. As one pastime takes place on one planet, another pastime takes place on another planet. In this way,each pastime continually takes place. Therefore, all of the Lord's pastimes are eternal; there is no break, because the Lord's energies are always active.

(Sri Krsna-sarhhita Chapter 7)


27.What is the purport behind Krsna's stealing the garments of the gopis?


Those who have an intense desire to serve Krsna have no secrets amongst themselves or with others. To teach this principle to the devotees, Krsna stole theclothes of the gopis.(Sri Krsna-sarhhita Chapter 5)


28.Are the rdsa-lild pastimes not obscene?


In the transcendental rdsa-lild pastimes, Sri Krsna is the only enjoyer and all others are enjoyed. The conclusion is that the sunlike personality of thespiritual world, Lord Sri Krsna, is the only male and the living entities are all female. All the relationships of the spiritual world are based on purelove. One, therefore, finds the enjoyer is male and the enjoyed are female. The males and females of the material world are perverted reflections of theenjoyer and enjoyed of the spiritual world. If one searches through every dictionary, one will not find the words to properly describe the spiritual pastimesof the supremely conscious Lord and His associates. Hence, the descriptions of man and woman of the material world are used here as an appropriateindication. There is no necessity or suggestion of obscene thoughts concerning Krsna.(Sri Krsna-sarhhita Chapter 5)


29.Who are Ugrasena, Karhsa, the wives of Kamsa, and Jarasandha?


After the atheist Karhsa was killed, his fatheróUgrasena, the personification of freedomówas installed on the throne by Krsna. The two wives of Karhsa, Astiand Prapti, described the killing of their husband to Jarasandha, the personification of fruitive activities. (Sri Krsna-samhitd Chapter 5)


30.Are the pastimes of Krsna concocted by human beings?


Krsna's pastimes are neither human concoction nor the blind faith of cheated people. Only persons conversant with spiritual science can understand thistruth. Arguments and moralities cannot touch the glories of Krsna's pastimes. Argument, morality, knowledge, mystic yoga, religiosity, and irreligiosity layto one side and the great illumination of the science of Vraja manifests in the hearts of the pure devotees and thus enlightens them. (Sri Manah-siksd Chapter 5)

31.Are the pastimes of Krsna metaphysical or fantasy tales?


We consider Radha Krsna's pastimes as transcendental, not metaphysical. The endeavors to establish the philosophy of dry impersonalism through fantasy talesare metaphysical, because the impersonal philosophy accepts material variegatedness and then rejects it. The impersonal philosophy is described in this way,but the descriptions of Vraja pastimes are different. The transcendental spiritual variegatedness, which is the ideal for material variegatedness, is verymuch present in Vraja. The transcendental descriptions are realized through transcendental variegatedness.(Sajjana-tosanl 6/2)


32.Why are the pastimes of Krsna not metaphysical?


The pastimes of Krsna are not metaphysical. When all truths are seen in relation to Brahman, metaphysical activities begin. The philosophy of impersonalismis a metaphysical subject matter. Wherever the metaphysical mood is prominent, the transcendental pastimes of Krsna in Vrndavana are vanquished. Krsna'spastimes are full of variegatedness. The metaphysical mood and the mood of variegatedness are totally opposite to each other. In the metaphysical realm,Brahman, whose energies are dormant, is the goal of life. In the realm of variegatedness, only the eternal pastimes of Krsna are manifest. Although these twofeatures are contradictory, in the Absolute Truth they do not contradict each other. While the nondual Brahman realization remains present on the path ofjnana, the Supreme Absolute Truth, who is full of variegatedness, continues to manifest transcendental pastimes in His eternal abode of Vrndavana. Suchsimultaneous considerations of metaphysical and transcendental truths cannot take place in the human thought. Only one who is favored by the Absolute Truthcan see such contradictory characteristics present in the Lord in perfect harmony. This simultaneous oneness and difference has been made possible due to theinconceivable potency of the Lord. (Sajjana-tosanl 8/7)


33.Are the pastimes of Krsna mundane?


The descriptions of the Lord's transcendental pastimes are factual and eternal. They are never imaginary. Mundane activities are totally material and underthe control of time and place, and are therefore temporary. Transcendental pastimes may appear like mundane activities, but they have no tinge ofmaterialism; they are fully spiritual. Just because transcendental pastimes can be seen with material eyes, no part of them should be considered a product ofmatter. The pastimes of Krsna are beyond the reach of material perception and material senses. They are the object for the spiritual senses of the spiritsouls.(Sajjana-tosani 5/7)


34.How are Krsna's pastimes transcendental? What arethe ingredients of such pastimes?


The material world is the perverted reflection of the spiritual world. Here everything is polluted by may a. In the spiritual world, maya and the three modesof material nature do not exist. There everything is impeccable and made of pure goodness including time, place, and all other objects. The pastimes of Krsnaare transcendental to material nature, and therefore they are fully spiritual. Krsna's pastimes are nourished by faultless time, place, sky, water, and soon. Within spiritual time, which is unlike material time, the pastimes of Krsna are eightfold. They take place at dawn, morning, pre-noon, noon, afternoon,evening, night, and late at night. In this way Krsna's pastimes are divided into eight, according to the different times of the day and night, and thus theyare nourishing the eternal uninterrupted rasa. (Caitanya-siksamrta 6/5)

35.How many types of manifest Vraja pastimes are there?


The manifest pastimes of Vraja are of two types: eternal and occasional. The asta-kdliya (eightfold) pastimes of Vraja are eternal, whereas other pastimes,such as the killing of Putana and leaving to go to a faraway place, are occasional.(Jaiva Dharma Chapter 38)


36.What can one learn from the killing of the demons?


Through the pastimes of killing the demons, one indirectly learns about Krsna.{Caitanya-siksamrta Part 2. 7/7)


37.Does the Supreme Lord have a form or no form?


Because of His inconceivable potency, the Supreme Lord is formless and simultaneously He has a spiritual form. If we say that the Lord cannot have aspiritual form, we are denying His inconceivable potency.{Jaiva Dharma Chapter 11)


38.Why do the Vedas declare, that the Supreme Lord is formless?


A material object has a gross form, but the Supreme Lord does not have such a form. That is why we cannot see Him with our material senses. Therefore, theVedas have sometimes described the Supreme Lord as formless.{Caitanya-siksamrta 1/1)


39.Should one consider the Supreme Lord has no form or He has a form?


The Supreme Lord has no form and He has a form. We can understood that those who accept one of these truths and neglect the other do not see with both theireyes.{Tattva-sutra 4)

40.What is the definition of the Lord's form?


According to Vedic literature the Supreme Lord's form is eternal, full of knowledge and bliss. The spiritual form exists beyond the material creation and istranscendental.{Caitanya-caritamrta Madhya 6/166-167 commentary)


41.How is it appropriate that the Supreme Lord simultaneously has no form and has a form?


It is useless to argue over whether the Supreme Lord has no form or has a form. The Supreme Lord does not have a material form; He possesses a form that istranscendental, spiritual, eternal, full of knowledge and bliss, and beyond material perception. This form can only be approached by His devotees. Theconclusion is that for material eyes the Supreme Lord is formless, and for spiritual eyes He has a form. Therefore, we accept that He has no form and He hasa form.{Tattva-sutra 4)


42.How is it possible for the Lord to simultaneously be an individual and be all-pervading?


Because of His inconceivable potency, the Supreme Lord can simultaneously be all-pervading and be an individual. This understanding is impossible for thosewho are not on the level of Brahman. {Tattva-sutra 4)


43.Is the Supreme Lord compelled to follow the rules and regulations that have been created either by Him or by the living entities?


The physical rule is that if you add a foot of rope to another foot of rope, it will be two feet of rope, never three feet of rope. However, the Supreme Lordis not bound by such rules. He is the creator of the rules; therefore, He is not forced to follow His own rules.{Tattva-sutra 4)

44.Is the Supreme Lord constrained by time and space?


Our ideas are constrained by the idea of time and space, but God is above that constraint.(The Bhagavat: Its Philosophy, Its Ethics & Its Theology)


45.When does the concept of formlessness and having a form vanquish?


The Absolute Truth is beyond all sampraddyas. Therefore,the swanlike devotees should not argue whether the Lord has no form or has a form. As soon asdevotional service is awakened in one's heart, one will automatically realize both features of the Lord.{Tattva-sutra 4)


46.Why is no one equal to or greater than Krsna?


Sixty-four transcendental qualities are fully manifest in Sri Krsna, who is eternal, full of knowledge and bliss. The last four qualities are present only inSri Krsna. Even His opulent forms do not possess them. Not having these four qualities, Narayana, who is the Lord of the spiritual sky and whose form isfully spiritual, possesses the other sixty qualities in full. Demigods like Lord Siva possess fifty-five qualities in small quantities. The living entitiespossess the first fifty qualities in minute quantities. Siva, Brahma, Surya, Ganesa, and Indra are all part and parcel of the Supreme Lord. They arequalitative incarnations of the Lord. They are empowered by the Lord and are awarded the responsibility of managing the material creation. Actually they areall servants of the Supreme Lord. By their mercy, many persons have attained pure devotional service.{Jaiva Dharma Chapter 13)


47.How does Sri Krsna behave toward a surrendered soul?


Sri Krsna is always pure, self-satisfied, and an affectionate master to His devotees. If Krsna wants to save someone, who can kill him? Krsna is the creatorof all the rules and regulations. (Sarandgati)


48.Why is Sri Krsna the reservoir of all transcendental pastimes?


Sri Krsna is the Supreme Absolute Truth and His pastimes are pure. The illusory energy, mdyd, is His distant maidservant. To benefit the living entities, themost merciful Lord Hari manifested His transcendental pastimes.(Gltdmdld 28)


49.What do the Vedas say regarding the transcendentalform of the Supreme Brahman?


The Chdndogya Upanisad states bahu sydm, the Supreme Lord desired to become many, and the Aitareya Upanisad states sa aiksata, He glanced at material nature.At that time, there was no existence of material mind or eyes. This means that the mind by which the Lord thought and the eyes by which He glanced wereexisting before material creation. The Vedas therefore give evidence that the Supreme Brahman has transcendental mind and eyes.

(Caitanya-caritamrta Madhya 6/143-148 commentary)


50.What considerations are there regarding the six opulences of the Supreme Lord? Is the impersonal Brahman dependent or independent?


The Supreme Lord is the inconceivable Absolute Truth. He is full of six opulences: wealth, fame, beauty, knowledge, power, and renunciation. These qualitiesare always present in the Lord. A question may arise: among them which is the possessor and which is the possessed?


The possessor is He in whom these qualities are found. For example, the tree is the possessor and the branches are possessed, the body is the possessor andthe hands and legs are possessed. The beauty of the Lord's transcendental body is the possessor and other qualities are possessed. Wealth, power, and fameare possessed. Knowledge and renunciation have emanated from the vast effulgence of fame; they are qualities of fame; they themselves are not separatequalities. Knowledge of changeless spirit and renunciation of matter are the parts of the body of the impersonal Brahman. The impersonal Brahman is theeffulgence emanating from the spiritual worlds. The unchanging, inactive, formless, qualityless Brahman is not the independent highest truth. It is the formof the Supreme Personality of Godhead, who is the independent highest truth. The light of fire is not independent; it is a quality of fire. (Jaiva Dharma Chapter 13)