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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Krishna Samhita > Sri Krishna Samhita > Chapter-I

Chapter One

Descriptions of Vaikuntha

 

TEXT 1

shri krishna-tattva-nirdeshe        kripa yasya prayojanam

vande tam jnanadam krishnam        chaitanyam rasa-vigraham

I offer my respectful obeisances unto Shri Krishna Chaitanya, who is full of transcendental mellows and the giver of spiritual knowledge. Without His mercy, no one can ascertain the truth about Krishna.

TEXT 2

samudra-shoshanam renor        yatha na ghatate kvacit

tatha me tattva-nirdesho        mudhasya kshudra-cetasah

Just as it is not possible for a particle of dust to absorb the ocean, it is extremely difficult for a foolish, less-intelligent person like me to ascertain the truth.

TEXT 3

kintu me hridaye ko 'pi        purushah shyamasundarah

sphuran samadishat karyam        etat tattva-nirupanam

Although a living entity is never able to ascertain the truth with his small intelligence, a blackish personality with a form of pure consciousness has appeared in my heart and engaged me in the work of ascertaining the truth. For this reason I have boldly taken up this work.

TEXT 4

asid ekah parah krishno        nitya-lila-parayanah

cic-chaktyavishkrite dhamni        nitya-siddha-ganashrite

Lord Shri Krishna is beyond spirit and matter and has no origin. The name of His abode is Vaikuntha, and it was created by His cit-shakti, or internal potency. Vaikuntha is beyond material time and space, and it is the residence of the eternally liberated souls. All the eternally liberated living entities, who are fragmental parts of the Supreme Lord, emanate from the Lord's jiva-shakti, or marginal potency, to assist the Lord in His pastimes. Vaikuntha is the abode of eternally liberated souls and the home of Krishnacandra's eternal pastimes. That realm is beyond material time, and therefore past, present, and future do not exist there. In this material creation, however, we must consider past, present, and future, for the living entities here are conditioned by time and space.

TEXT 5

cid-vilasa-rase mattash        cid-ganair anvitah sada

cid-visheshanvite bhave        prasaktah priya-darshanah

Lord Shri Krishna is always absorbed in transcendental rasas and surrounded by liberated souls. He is always addicted to the emotions arising from varieties of spiritual activities. He is the cynosure of all eyes.

TEXT 6

jivanam nitya-siddhanam        svadhina-prema-lalasah

pradatebhyah svatantratvam        karyakarya-vicarane

A great, wonderful spiritual relationship is found between the spiritually perfect living entities and Krishnacandra, who is the source of spiritual knowledge. This relationship is called priti, or love. This love is concomitant with the creation of the living entities, so it is the living entities' inherent nature. If there is no independence in this relationship, however, there is no possibility of the living entities attaining higher rasas. Therefore Shri Krishna gives the living entities the power to independently discriminate between proper and improper action, and He awards them the fruits of their independent activities.

TEXT 7

yesham tu bhagavad-dasye        rucir asid baliyasi

svadhina-bhava-sampannas        te dasa nitya-dhamani

Among the minutely independent living entities, those who have a strong taste for serving the Lord attain servitorship in the eternal abode.

TEXT 8

aishvarya-karshita eke        narayana-parayanah

madhurya-mohitash canye        krishna-dasah sunirmalah

Among them, those who desire to serve the Lord with opulence see their worshipable Lord as Narayana and those who desire to serve the Lord with sweetness see their worshipable Lord as Krishna.

TEXT 9

sambhramad dasya bodhe hi        pritis tu prema-rupini

na tatra pranayah kashcit        vishrambhe rahite sati

Those who serve the Lord with opulence have a natural mood of awe and reverence. Therefore their affection ends with prema, or love, for due to insufficient faith there is no pranaya, or intimacy.

TEXT 10

madhurya-bhava-sampattau        vishrambho balavan sada

maha-bhavavadhih priter        bhaktanam hridaye dhruvam

The faith of those who serve the Lord in the conjugal rasa is extremely strong. Therefore their affection advances up to maha-bhava.

TEXT 11

jivasya nitya-siddhasya        sarvam etad anamayam

vikarash cid-gatah shashvat        kadapi no jadanvitah

Some people say that unless there is oneness between the atma and the Paramatma, there will be a lack of pranaya in spiritual affairs. They further say the concept of mahabhava is the false acceptance of material thoughts as spiritual. Regarding these impure opinions, we say that the living entities' different emotions arising from pranaya are not transformations of material nescience, they are spiritual emotions.

TEXT 12

vaikunthe shuddha-cid-dhamni        vilasa nirvikarakah

anandabdhi-tarangas te        sada dosha-vivarjitah

The pastimes in the pure spiritual abode of Vaikuntha are all faultless and like waves in the ocean of bliss. The word vikara, or transformation, cannot be applied in those pastimes.

TEXT 13

yamaishvarya-para jiva        narayanam vadanti hi

madhurya-rasa-sampannah        krishnam eva bhajanti tam

There is no difference between Krishna and Narayana. He appears as Narayana to eyes absorbed in opulence, and He appears as Krishna to eyes absorbed in sweetness. Actually there is no difference in the Absolute Truth. A difference is considered only among people who discuss the Absolute Truth and in the discussions of the Absolute Truth.

TEXT 14

rasa-bheda-vashad-eko        dvidha bhati svarupatah

advayah sa parah krishno        vilasananda-candramah

Shri Krishna is the Supreme Absolute Truth without a second. He is the moonlike Lord who is always absorbed in the ecstasy of His pastimes, and He manifests different forms due to the variety of rasas.

TEXT 15

adheyadhara-bhedash ca        deha-dehi-vibhinnata

dharma-dharmi prithag bhava        na santi nitya-vastuni

Actually there is no difference between His various forms, because in the Absolute Truth there is no difference between the container and its contents, the body and its owner, or the occupation and its performer. In the conditioned state, these differences are found in the human body due to the misconception of identifying the body as the self. These differences are natural for material objects.

TEXT 16

vishesha eva dharmo 'sau        yato bhedah pravartate

tad bheda-vashatah pritis        taranga-rupini sada

The Vaisheshikas say that the quality by which one object is differentiated from another is called variety. Due to variety we find a difference between atoms of water and atoms of air and between atoms of air and atoms of fire. But the Vaisheshikas have detected the variegatedness of only the material world; they have no information of the variegatedness of the spiritual world. Nor is there information about this in the scriptures of the jnanis. That is why most jnanis consider liberation to be brahma-nirvana, absorption or merging in the Supreme. According to the Vaishnavas the quality of variegatedness not only exists in the material world, but it eternally exists in the spiritual world. That is why the Supersoul is different from the soul, the soul is different from the material world, and all souls are different from one another. From the quality of variegatedness, love of God takes the form of waves and appears with various emotions.

TEXT 17

prapanca-malato 'smakam        buddhir dushtasti kevalam

vishesho nirmalastaman        na ceha bhasate 'dhuna

Due to material conditioning our intelligence has become polluted by the dirt of this world. Therefore realizing spiritual variegatedness is extremely difficult.

TEXT 18

bhagavaj-jivayos tatra        sambandho vidyate 'malah

sa tu panca-vidhah prokto        yathatra samshritau svatah

Due to the quality of variegatedness there is not only an eternal difference between the Lord and the pure living entities, there is also an eternal pure relationship between them. Just as conditioned living entities have five types of relationships in the material world, there are also five types of relationships between Krishna and the living entities.

TEXT 19

shanta-bhavas tatha dasyam        sakhyam vatsalyam eva ca

kanta-bhava iti jneyah        sambandhah krishna-jivayoh

The names of these five types of relationships are shanta (neutrality), dasya (servitude), sakhya (friendship), vatsalya (paternal affection), and madhurya (conjugal love).

TEXT 20

bhavakara gata pritih        sambandhe vartate 'mala

ashta-rupa kriyasara        jivanam adhikaratah

In the Lord's association, the ecstatic love of the pure living entities manifests according to their qualification and relationship in eight different emotions. All those emotions are symptoms of love. They are known as pulaka (standing of hairs on end), ashru (weeping), kampa (trembling), sveda (perspiring), vaivarnya (fading away of color), stambha (being stunned), svara-bheda (choking), and pralaya (devastation). These symptoms manifest in a pure form in pure living entities, but they are materially contaminated in conditioned living entities.

TEXT 21

shante tu rati-rupa sa        cittollasa-vidhayini

ratih prema dvidha dasye        mamata bhava-sangata

The affection of those devotees who are situated in shanta-rasa remains in the form of rati, or attraction, which gives mental happiness. When affection is mixed with attachment in dasya-rasa, then it is called attraction in pure love.

TEXT 22

sakhye ratis tatha prema        pranayo 'pi vicaryate

vishvaso balavan tatra        na bhayam vartate kvacit

In sakhya-rasa, this attraction in pure love turns into pranaya, intimacy, which is strengthened by faith and attachment and which destroys fear.

TEXT 23

vatsalye sneha-paryanta        pritir drava-mayi sati

kanta-bhave ca tat sarvam        militam vartate kila

mana-raganuragaish ca        mahatavair visheshata

In vatsalya-rasa, this affection flows up to sneha-bhava, affection with ecstatic sentiments. But when kanta-bhava, or conjugal rasa, appears, then all the above-mentioned emotions mix with mana (jealous anger), raga (attachment), anuraga (further attachment), and maha-bhava (great ecstasy).

TEXT 24

vaikunthe bhagavan shyamah        grihasthah kula-palakah

yathatra lakshyate jivah        svaganaih pariveshtitah

Just as the living entities are surrounded by relatives and engaged in household activities in the material world, Lord Krishna is engaged in the same way in Vaikuntha.

TEXT 25

shanta dasah sakhash caiva        pitaro yoshitas tatha

sarve te sevaka jneyah        sevyah krishnah priyah satam

All the associates in shanta, dasya, sakhya, vatsalya, and madhurya are servants of the Lord. Shri Krishna is the beloved Lord and object of worship of those devotees.

TEXT 26

sarvajnya-dhriti-samarthya        vicara-patuta-kshamah

pritavekatmatam prapta        vaikunthe 'dvaya vastuni

In the affection of the absolute realm of Vaikuntha, all qualities like omniscience, forbearance, ability, consideration, expertness, and forgiveness are in complete harmony. Due to an absence of affection in the material world, those qualities appear distinct.

TEXT 27

cid-dravatma sada tatra        kalindi viraja nadi

cid-adhara svarupa sa        bhumis tatra virajate

The Viraja River eternally flows through the outer circle of Vaikuntha. The Kalindi River eternally flows through the inner circle. Both rivers are transcendental to the mode of passion. The indescribable land there is the resting place of all pure souls.

TEXT 28

lata-kunja-griha-dvara-        prasada toranani ca

sarvani cid-vishishtani        vaikunthe dosha-varjite

All the creepers, palaces, houses, and gateways are fully spiritual and free of all fault. The influence of time and place cannot pollute those things.

TEXT 29

cic-chakti-nirmitam sarvam        yad vaikunthe sanatanam

pratibhatam prapance 'smin        jada-rupa malanvitam

Some people try to impose their material conceptions on the nature of Vaikuntha and thus become overwhelmed by prejudices. Later they try to establish these prejudices by their shrewd arguments. Such descriptions of Vaikuntha and the pastimes of the Lord, however, are actually all material. These types of conclusions arise only due to improper knowledge of the Absolute Truth. Only those who have not deeply discussed spiritual topics will have the propensity to rationalize in this way. The doubtful hearts of the madhyama-adhikaris are always swinging between the material and the spiritual due to their being unable to cross into the realm of the Absolute Truth. Actually the variegatedness seen in the material world is only a perverted reflection of the spiritual world. The difference between the material and spiritual worlds is this: In the spiritual world everything is blissful and faultless, whereas in the material world everything is a temporary mixture of happiness and distress, full of impurities arising from time and place. Therefore the descriptions of the spiritual world are not imitations of those of the material world, rather they are most coveted ideals.

TEXT 30

sad bhave 'pi visheshasya        sarvam tan nitya-dhamani

akhanda-sac-cid-ananda-        svarupam prakriteh param

The splendor of the spiritual abode is established by the quality of variegatedness. Although that splendor is eternal, Vaikuntha is nevertheless nondual and constitutionally eternal, full of knowledge, and bliss. The material world consists of dualities arising from time, place, and circumstances, yet because Vaikuntha is transcendental to the material creation it is devoid of duality and fault.

TEXT 31

jivanam siddha-satvanam        nitya-siddhimatam api

etan nitya-sukham shashvat        krishna-dasye niyojitam

Eternal servitude of Lord Krishna is the eternal happiness of those who are eternally perfect and those who have achieved perfection.

TEXT 32

vakyanam jada-janyatvan        na shakta me sarasvati

varnane vimalananda        vilasasya cid-atmanah

It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the words I would use in such descriptions are products of the material world.

TEXT 33

tathapi sarajuta vritya        samadhim avalambya vai

varnita bhagavad varta        maya bodhya samadhina

Although I am unable to clearly describe this topic by words, by samadhi and the process of sarajut I have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal meanings of these words, then one will not properly realize the described subject. I therefore request the reader to try and realize these truths through samadhi. One should try to understand subtle points from gross statements, as in Arundhati-nyaya [when one points out a faint star with the help of a bright star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle process of directly perceiving the soul is called samadhi. I have given these descriptions based on this process. The reader should also follow this process to realize the truth.

TEXT 34

yasyeha vartate pritih        krishne vraja-vilasini

tasyaivatma samadhau tu        vaikuntho lakshyate svatah

Vaikuntha can be naturally perceived through the samadhi of those uttama-adhikaris who have attained love for Krishna, who performs pastimes in Vraja. The kanishtha-adhikaris and the madhyama-adhikaris are not yet qualified in this regard, because such truths cannot be realized by reading or argument. Kanishtha-adhikaris who consider the scriptures as the only authority and logicians who consider themselves liberated are both unable to advance.

 

Thus ends the First Chapter of Shri Krishna-samhita, entitled

“Descriptions of Vaikuntha.”

 

May Lord Krishna be pleased.