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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Glories of Lord Krishna > Krishna the Supreme Absolute Truth > Krishna Tattva by Shrila Sarasvati Prabhupada

Krishna Tattva

From Gaudiya Kanthahara compiled by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada.

KRiShNA-TATTVA

The One Absolute Truth is Realized inThree Different Ways

7.1
vadanti tat tattva-vidas tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti shabdyate

Great seers of the truth, who understand the nature of the Absolute Truth, describe that non-dual truth in three ways as Brahman, Paramatma, and Bhagavan. (Bhag. 1.2.11)

7.2
advaya-jnana tattva-vastu krishnera svarupa
brahma, atma, bhagavan tina tanra rupa

Krishna is the one Absolute Truth which is conceived of in three ways, as Brahman, Paramatma, and Bhagavan. (Cc. Adi. 2.65)Bhagavan Realization is Complete, Paramatma and Brahman are Partial

 

7.3
bhakti-yoge bhakta paya yanhara darshana
surya yena savigraha dekhe deva-gana
jnana-yoga-marge tanre bhaje yei saba
brahma-atma-rupe tanre kare anubhava

Through devotional service devotees can realize or see that Personality of Godhead, just as the denizens of heaven see the personality of the sun. Those on the paths of knowledge and yoga worship only Him. They perceive Him as the impersonal Brahman and localized Paramatma. (Cc. Adi 2.25,26)

 

The Conclusion of the Shruti About Brahman

7.4
na tatra suryo bhati candra-tarakam
nema vidyuto bhanti kuto 'yamagni
tam eva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati

In the transcendental abode of the Lord there is no need of sun, moon, or stars for illumination, nor is there any need of electricity, what to speak of lamps. All of them get their power of illumination from the Lord's effulgence alone. In fact the whole universe exists only because of His existence. (Katha Upanishad 2.2.15)

7.5
hiranmayena patrena satyasyapihitam mukham
tat tvam pushann-apavrinu satya-dharmaya drishtaye

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Please remove that effulgent covering and show Yourself to Your pure devotee. (ishopanishad 15)

7.6
pushann akarye yama surya prajapatya
vyuha-rashmin samuha tejo
yat te rupam kalyanatamam tat te pashyami
yo 'sav asau purushah so 'ham asmi

O my Lord! O primeval philosopher, maintainer of the universe. O regulating principle, destination of the pure devotees, well-wisher of mankind please remove the effulgence of Your transcendental rays, so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I. (Ishopanishad 16)

 

The Conclusion of the Brahma-samhita

7.7
yasya prabha prabhavato jagad-anda-koti-
kotisv ashesha-vasudhadi vibhuti-bhinnam
tad brahma nishkalam anantam ashesha-bhutam
govindam adi-purusham tam aham bhajami

I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman which is mentioned in the Upanishads, and which, being differentiated from the infinity of glories of the mundane universe, appears as the indivisible, infinite, and limitless truth. Millions and millions of universes emanate from that Brahman effulgence, which is infinite, causeless, and unlimited. That Brahman effulgence is simply the light emanating from the brilliant form of the Supreme Lord Govinda. (Brahma-samhita 5.40)

 

The Conclusion of the Bhagavad-gita

7.8
brahmano hi pratishthaham amritasyavyayasya ca
shashvatasya ca dharmasya sukhasyaikantikasya ca

I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and is the constitutional position of ultimate happiness. (Bhagavad-gita 14.27)

 

The Conclusion of the Gosvamis

7.9
yasya brahmeti samjnam kvacidapi nigame yati cin-matrasatta-
pyamsho yasyamshakaih svairvibhavati vashayanneva mayam pumamsh
ca ekam yasyaiva rupam vilasati paramvyomni narayanakhyam
sa shri krishno vidhattam svayamiha bhagavan prema-tat-pada-bhajam

Shri Krishna is the Supreme Personality of Godhead. He appears in Vaikuntha in the form of Narayana. He expands as the Purushavataras, who control the material world. He is Himself the Supreme Spiritual Truth designated by the word "Brahman" in the Vedas and Upanishads. May that Lord Krishna grant pure love for Him to those engaged in devotional service to His lotus feet (Tattva-sandarbha 8)

7.10
brahma anga-kanti tanra, nirvishesha prakashe
surya yena carma-cakshe jyotirmaya bhase

The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Krishna's personal bodily effulgence. It is exactly like the sun: When the sun is seen by ordinary eyes, it appears to only consist of effulgence. Similarly, when we view divinity through ordinary eyes, we are unable to penetrate its effulgence to see the beautiful form of Krishna within. Rather we are blinded by the powerful rays of impersonal Brahman. (Cc. Madhya 20.159)

7.11
tanhara angera shudha kirana-mandala
upanishat kahe tanre brahma sunirmala

What the Upanishads call the impersonal Brahman is but the realm of the glowing effulgence of the Supreme Person. (Cc. Adi. 2.12)

 

Nirvishesha Means Krishna has no Material Qualities

7.12
tanre 'nirvishesha' kahi, cic-chakti na mani
ardha-svarupa na manile purnata haya hani

When one speaks of the Supreme as impersonal, one denies His spiritual potencies. Logically, if you accept only half the truth, you cannot understand the whole. (Cc. Adi 7.140)

7.13
vyanjite bhagavat-tattve brahma ca vyajyate svayam

When the knowledge about Bhagavan is revealed, Brahman automatically becomes known. (Bhagavat-sandarbha 7)

Yogis Worship the Supersoul

7.14

isvarah sarva-bhutanam hrid-dese 'rjuna tishthati

bhramayan sarva-bhutani yantrarudhani mayaya

The Supreme Lord is situated in every one's heart, O Arjuna, and is directing the wanderings of all living entities who are seated as on a machine made of material energy. (Bhagavad-gita 18.61)

7.15

atha va bahunaitena kim jnatena tavarjuna

vishtabhyaham idam kritsnam ekamsena sthito jagat

What need is there, O Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe. (Bhagavad-gita 10.42)

7.16

mayadhyakshena prakritih suyate sa-caracaram

hetunanena kaunteya jagad viparivartate

Material nature, which is one of My energies, is working under My direction, O son of Kunti, and produces all moving and non-moving beings. Under its rule, this manifestation is created and annihilated again and again. (Bhagavad-gita 9.10)

7.17

aham hi sarva-yajnanam bhokta ca prabhur eva ca

na tu mam abhijananti tattvenatas cyavanti te

I am the only enjoyer and master of all sacrifices. Those who do not recognize My true transcendental position fall down. (Bhagavad-gita 9.24)

 

Paramatma is an Ekamsa Expansion of the Supreme Lord

7.18

paramatma yenho, tenho krishnera eka amsa

atmara 'atma' haya krishna sarva-avatamsa

Paramatma is the partially complete portion (ekamsa) of the Supreme Personality of Godhead. Krishna is the original source of all living entities, and is the source of Paramatma. (Cc . Mad. 20.161)

7.19

kecit sva-dehantar-hridayavakase

pradesa-matram purusham vasantam

catur-bhujam kanja-rathanga-sankha-

gada-dharam dharanaya smaranti

Others conceive of the Personality of Godhead residing within the body in the region of the heart, and measuring only eight inches, with four hands holding lotus, wheel, conch, and club. (Bhag. 2.2.8)

 

The Supreme Truth has Three Potencies

Sandhini (existence), Samvit (consciousness) and Hladini (ecstasy)

7.20

na tasya karyam karanam ca vidyate

na tat samas cabhyadhikas ca drisyate

parasya saktir-vividhaiva sruyate

svabhaviki jnana-bala-kriya ca

He does not have a bodily form like that of an ordinary living entity: He has a transcendental form of bliss and knowledge. His senses are all transcendental. Nothing is greater than Him or equal to Him. His potencies are multifarious, such as cognitive, will and active potency. (Svetasvatara Upanishad 6.8)

 

Vishnu is the Supreme Truth

7.21

om tad vishno paramam padam sada

pasyanti surayah diviva cakshur-atatam

tad vipraso vipanyavo jagrivamsah

samindhate vishnor yat paramam padam

The supreme abode of Lord Vishnu, or the lotus feet of Lord Vishnu, is spread all around like the sunlight in the sky. Great demigods and saintly persons always see that supreme abode, recognizing Him as the highest truth. Spiritually awake souls learned in transcendental understanding glorify the Lord and make that abode more brilliant. (Rig Veda 1.22.20,21)

 

Krishna is the Supreme

7.22

advaya-jnana-tattva krishna svayam bhagavan

'svarupa-sakti' rupe tanra haya avasthana

Krishna is the non-dual Absolute Truth, the Supreme Personality of Godhead. Although He is one, He maintains different personal expansions and energies for His divine pastimes. (Cc. Madhya 22.7)

 

Krishna is the Independent Supreme Person

7.23

janmady asya yato 'nvayad itaratas cartheshv abhijnah svarat

tene brahma hrida ya adi-kavaye muhyanti yat surayah

tejo-vari-mridam yatha vinimayo yatra tri-sargo 'mrisha

dhamna svena sada nirasta-kuhakam satyam param dhimahi

Lord Shri Krishna is the Absolute Truth, the primeval cause of all causes of the creation, sustenance, and destruction of the universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It was He who imparted Vedic knowledge to the heart of Brahma, the original living being. By Him even the great sages and demigods are placed into illusion as one is bewildered by the illusory representations of water seen on fire or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of material nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Shri Krishna, who is eternally existent in the transcendent abode which is forever free of illusion. I meditate upon Him, for He is the Absolute Truth. (Bhag. 1.1.1.)

 

Krishna is the Ultimate Goal of all Vedic Literature

7.24

sarvasya caham hridi sannivishto

mattah smritir jnanam apohanam ca

vedais ca sarvair aham eva vedyo

vedanta-krid veda-vid eva caham

I am seated in every one's heart. From Me comes remembrance, knowledge, and forgetfulness. By all the Vedas I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas. (Bhagavad-gita 15.15)

7.25

ete camsa-kalah pumsah krishnas tu bhagavan svayam

indrari-vyakulam lokam mridayanti yuge yuge

All these incarnations are either plenary portions or portions of plenary portions of the Supreme Lord, but Lord Shri Krishna is the Supreme Personality of Godhead. All the other incarnations appear whenever there is a disturbance created by the enemies of Indra. (Bhag. 1.3.28)

7.26

isvarah paramah krishnah sac-cid-ananda-vigrahah

anadir adir govindah sarva-karana-karanam

Krishna, who is known as Govinda, is the Supreme Personality of Godhead. He has a transcendental form of eternal bliss and knowledge. He is the origin of all and the cause of all causes. (Brahma-samhita 5.1)

7.27

parama isvara krishna svayam bhagavan

sarva-avatari, sarva-karana-pradhana

ananta vaikuntha, ara ananta avatara

ananta brahmanda ihao, sabara adhara

sac-cid-ananda-tanu, vrajendra-nandana

sarvaisvarya, sarvasakti sarvarasa-purna

The supreme controller is Krishna, the original Bhagavan. He is the Supreme Personality of Godhead, the fountainhead of all incarnations and the cause of material creation. He is the source of the innumerable Vaikuntha planets as well as innumerable incarnations. In the material world there are innumerable universes, and Krishna is the Supreme resting place for all of them. The transcendental body of Krishna is eternal, full of bliss and knowledge. He is the son of Nanda Maharaja. He is full of all opulences and potencies, as well as all spiritual mellows. (Cc. Madhya 8.134-136)

 

The Meaning of Bhagavan

7.28

aisvaryasya samagrasya viryasya yasasah shriyah

jnana-vairagyayos caiva san nam bhaga itiogana

One who is complete in the six opulences of wealth, power, fame, beauty, knowledge, and renunciation is known as Bhagavan. (Vishnu-Purana 6.5.74)

7.29

yanra bhagavatta haite anyera bhagavatta

'svayam-bhagavan'-sabdera tahatei satta

Only that Lord who is the source of all other divinities is eligible to be designated as svayam bhagavan. (Cc. Adi 2.88)

 

Krishna is the Supreme Master, the Supreme Enjoyer and the Independent Lord

7.30

anera ki katha, baladeva mahasaya

yanra bhava suddha-sakhya-vatsalyadi-maya

tenho apanake karena dasa-bhavana

krishna-dasa-bhava vinu ache kona jana

sahasra-vadane yenho sesha-sankarshana

dasa deha dhari' kare krishnera sevana

ananta brahmande rudra sadasivera amsa

gunavatara tenho, sarva-deva-avatamsa

tenho karena krishnera dasya-pratyasa

nirantara kahe siva, 'muni krishna-dasa'

krishna-preme unmatta, vihvala digambara

krishna-guna-lila gaya, nace nirantara

pita-mata-guru-sakha-bhava kene naya

krishna-premera sva-bhave dasya-bhava se karaya

eka krishna sarva-sevya, jagat-isvara

ara yata saba, tanra sevakanucara

sei krishna avatirna chaitanya-isvara

ataeva ara saba, tanhara kinkara

keha mane, keha na mane, saba tanra dasa

ye na mane, tara haya sei pape nasa

Not to speak of others, even Lord Baladeva is full of emotion like pure friendship and paternal love towards Shri Krishna. He also considers Himself a servant of Shri Krishna. Indeed, who is there who does not consider himself a servant of Krishna. The thousand-mouthed Sesha Himself serves Krishna by assuming ten forms. Rudra, who is an expansion of Sadasiva, and who appears in unlimited universes is also a guna-avatara and is the crown jewel of all the demigods in the endless universes, but he also desires only to serve Shri Krishna. He always says, "I am Krishna dasa, a servant of Krishna." He becomes overwhelmed and dances naked while continuously singing about Krishna's qualities and pastimes. All different transcendental emotions that are directed towards Krishna, be they those of father, mother, guru, or friend, are imbued with the sentiments of service towards the Lord. That is the nature of krishna-prema.

Shri Krishna, the only lord and master of the universe, is worthy of being served by everyone. Everyone is merely a servant of His servants. That same Shri Krishna has now descended as Lord Chaitanya Mahaprabhu, the Supreme Personality of Godhead. Everyone therefore is also a servant of Chaitanya Mahaprabhu. Some accept Him, whereas others do not, but in any case, everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities. (Cc. Adi 6.76-85)

 

Krishna is the Cause of all Causes

7.31

tenaiva hetu-bhutale vayam jata mahesvari

karanam sarva-bhutanam sa ekah paramesvarah

[Siva said to Parvati] O Mahesvari, controller of the world, we have taken birth as instruments to serve the will of the Supreme Person. He alone is the Paramesvara, the Supreme Controller, the master of everyone, and the ultimate cause of all living beings. (Skanda Purana)

 

Krishna is the Supreme Shelter of Everything

7.32

dasame dasamam lakshyam- ashritasraya-vigraham

shri krishnakhyam param dhama jagad-dhama namami-tat

The tenth canto of Shrimad-bhagavatam describes the ten items which is the shelter of all the sheltered beings. His is called Lord Krishna and is the ultimate shelter of both the material and spiritual worlds. I offer my humble obeisances unto Him. (Bhag. 10.1.1. Bhavartha-Dipika)

 

Krishna is the Original Person

7.33

avatara saba purushera kala, amsa

svayam-bhagavan krishna sarva-avatamsa

krishna eka sarvasraya, krishna sarva-dhama

krishnera sarire sarva-visvera visrama

svayam bhagavan krishna, krishna sarvasraya

parama isvara krishna sarva-sastre kaya

All the incarnations of Godhead are plenary portions or parts of the plenary portions of the purushavataras, but the primeval Lord is Shri Krishna. He is the Supreme Personality of Godhead, the fountainhead of all incarnations. He is the shelter and abode of everything all the universes rest in His body. Thus Shri Krishna is the primeval Lord, the source of all other expansions. This is proclaimed in all the revealed scriptures. (Cc. Adi. 2.70,94,106)

 

On the Basis of Rasa, Krishna is Superior to Narayana

7.34

siddhanta-tas-tva-bhede 'pi shrisa-krishna-svarupayoh

rasenot-krishyate krishna- rupamesha rasasthitih

Although Narayana and Shri Krishna are one and the same, on the basis of the fact that Shri Krishna exhibits the super excellence of conjugal mellow, He is considered superior. In Him alone do all rasas find their final and absolute expression. (Bhakti-Rasamrita Sindhu, Purva-vibhaga, 2.59)

 

Narayana is the Opulent Pastime Expansion of Krishna

7.35

narayanas tvam na hi sarva-dehinam

atmasy adhisakhila-loka-sakshi

narayano 'ogam nara-bhu-jalayanat

tac capi satyam na tavaiva maya

O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father; Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Vishnu], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya. (Bhag. 10.14.14)

7.36

harimtvekam tattvam viddhi-siva-suresa-pranamitah

yadevedam brahma prakritirahitam tattanumahah

paratma tasyamso jagadanugato visvajanakah

sa vai radha-kanto nava-jalada-kantiscidudayah

Brahma, Siva, and Indra offer their obeisances to Shri Hari as the only Supreme Truth. The undifferentiated Brahman effulgence is simply the emanation from His holy body. The creator, maintainer, and Supersoul of the material universe are only expansions from Him. That Lord whose complexion is the color of a rain cloud, who sports in transcendental pastimes in his original form as the lover of Shri Radha is known as Shri Krishna and He is the Absolute Truth (Dasa-mula Siksha)

 

The Demigods Recognize Krishna as Supreme

7.37

athapi yat-pada-nakhavashrishtam

jagad virincopahritarhanambhah

sesam punaty anyatamo mukundat

ko nama loke bhagavat-padarthah

Who could be worthy of the name "Supreme Personality of Godhead" but Shri Krishna? Brahma, the creator of the universe, col-lected the water emanating from the nails of Krishna's lotus feet to give to Siva as a worshipful welcome. This very water, the Ganges, is purifying the whole universe including Lord Siva. (Bhag. 1.18.21)

7.38

yac-chauca-nihshrita-sarit-pravarodakena

tirthena murdhny adhikritena sivah sivo 'bhut

dhyatur manah-samala-saila-nishrishta-vajram

dhyayec ciram bhagavatas caranaravindam

The blessed Lord Siva is all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's lotus feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time. (Bhag. 3.28.22)

7.39suta uvaca

yam brahma varunendra-rudra-marutah stunvanti divyaih stavair

vedaih sanga-pada-kramopanishadair gayanti yam sama-gah

dhyanavasthita-tad-gatena manasa pasyanti yam yogino

yasyantam na viduh surasura-gana devaya tasmai namah

I offer my obeisances unto Shri Krishna, the Supreme Personality of Godhead. Brahma, Rudra, Indra, Varuna and all the other demigods glorify Him by chanting transcendental hymns and reciting the Vedas and Upanishads. He is the Supreme Person of whom the chanters of the Sama Veda always sing. The perfected yogis see Him within their minds after fixing themselves in trance and absorbing themselves within him. His limit can never be found by any demigod or demon. (Bhag. 12.13.1)

7.40

asankhya brahmara gana aila tata-kshane

dasa-bisa-sata-sahasra-ayuta-laksha-vadana

koty-arbuda mukha karo, na yaya ganana

rudra-gana aila laksha koti-vadana

indra-gana aila laksha koti-nayana

dekhi' caturmukha brahma phanpara ha-ila

hasti-gana-madhye yena sasaka rahila

asi' saba brahma krishna-pada-pitha-age

dandavat karite mukuta pada-pithe lage

krishnera acintya-sakti lakhite keha nare

yata brahma, tata murti eka-i sarire

pada-pita-mukutagra-sanghatte uthe dhvani

pada-pithe stuti kare mukuta hena jani'

yoda-hate brahma-rudradi karaye stavana

"bada kripa karila prabhu, dekhaila carana

bhagya, more bolaila 'dasa' angikari'

kon ajna haya, taha kari sire dhari' "

The countless Brahmas had different numbers of heads. Some had ten, some twenty, some one hundred, some one thousand, some ten thousand, some one hundred thousand, some ten million, others one hundred million. No one could count the number of heads they had. Many Sivas with many heads also arrived there. Some of them had heads numbering one hundred thousand and ten million. Many Indras also arrived with millions of eyes all over their bodies. When the four-headed Brahma of this universe saw all these opulences of Krishna, he became very bewildered and considered himself a rabbit among many elephants. All the Brahmas who came to see Krishna offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet. No one can estimate the inconceivable potency of Krishna. All the Brahmas who were there were resting in the one body of Krishna. When all their helmets struck together at the lotus feet of Krishna, there was a tumultuous sound. It appeared that the helmets themselves were offeringprayers unto Krishna's lotus feet. With folded hands the Brahmas and Sivas began offering prayers unto Lord Krishna saying, "O Lord, You have shown me great favor. I have been able to see Your lotus feet "All of them said, "It is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what is Your order, so that I may carry it on my heads." (Cc. Madhya 21.66-74)

 

This World is Maintained by an Expansion of an Expansion of an Expansion of Krishna

7.41

yasyamsamsamsa-bhagena visvotpatti-layodayah

bhavanti kila visvatmams tam tvadyaham gatim gata

O Krishna, You are the soul of the universe. You bring about the creation, sustenance, and dissolution of the universe by Your minutest part. I offer my respectful obeisances unto You and surrender myself before You. (Bhag. 10.85.31)

 

The Form of Krishna is as Lord of Vrindavana, With two Hands Holding the Flute

7.42

krishno 'nyo yadu sambhuto yah purnah so 'styatah parah

vrindavanam parityajya sa kvacit naiva gacchati

The Krishna known as Yadu-kumara is Vasudeva Krishna; He is different from the Krishna who is the son of Nanda Maharaja. Yadu-kumara manifests His pastimes in the cities of Dvaraka and Mathura, but Krishna never leaves Vrindavana. (Laghu-bhagavatamrita, Purva-khanda 165)

7.43

dvibhujah sarvada so 'tra na kadacit caturbhujah

gopyaikaya yutas tatra parikridati nityada

That original Personality of Godhead, Krishna, always manifests two arms. He never manifests four arms; He is always at the right hand side of the foremost gopi, Shrimati Radharani. (Laghu-Bhagavatamrita, Purva-khanda 165)

 

The Real Form of Krishna

7.44

krishnera svarupa-vicara suna, sanatana

advaya-jnana-tattva, vraje vrajendra-nandana

sarva-adi, sarva-amsi, kisora-sekhara

cid-ananda-deha, sarvasraya, sarvesvara

svayam bhagavan krishna, 'govinda' para nama

sarvaisvarya-purna yanra goloka nitya-dhama

[Chaitanya Mahaprabhu said] O Sanatana, please hear about the eternal form of Lord Krishna; He is the Absolute Truth, devoid of duality, but present in Vrindavana as the son of Nanda Maharaja. Krishna is the original source and sum total of everything. He appears as the Supreme Youth. His body is composed of spiritual bliss. He is the shelter of everything and the master of everything. The svayam bhagavan is Shri Krishna, His supreme name is Govinda, He is full in all opulence, and His eternal abode is Goloka Vrindavana. (Cc. Madhya 20.152-153,155)

 

The Vedas Speak of the Pastimes of the Supreme Lord

7.45

apasyam gopamani-padyamanama ca para ca pathibhis carantam

sa sadhricih sa vishucirvasan avarivarti-bhuvanesvantah

I saw a gopala before me, but could not understand if He came from nearby or from far away. He wanders from place to place at different times, adopting different modes of dress. In this way He comes again and again to establish and withdraw His transcendental pastimes within this material world. (Eg Veda Mandala, 22, Anuvaka, 164 Sukta, 31 Ek)

 

By serving Krishna, the Universe is Satisfied

7.46

yatha taror mula-nishecanena

tripyanti tat-skandha-bhujopasakhah

pranopaharac ca yathendriyanam

tathaiva sarvarhanam acyutejya

By pouring water on the root of a tree, all the leaves and branches are automatically nourished. In the same way, by offering service to the lotus feet of Vishnu, all other purposes are satisfied. Just as by offering food to the stomach, all the limbs of the body are satisfied, similarly, by offering service to Krishna the entire universe is satisfied. (Bhag. 4.31.14)

 

The Demigods are Never Envious of Krishna

7.47

harir eva sadaradhyah sarvadevesvaresvarah

itare brahma-rudradya navajneyah kadacana

Shri Hari alone should be worshiped as the supreme master of the universe. Brahma, Siva and all the demigods never violate this principle at any time. (Padma Purana)

7.48

aham sarvasya prabhavo mattah sarvam pravartate

iti matva bhajante mam budha bhava-samanvitah

I am the origin of everything. From Me everything emanates. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts. (Bhagavad-gita 10.8)

 

Krishna Appears in Three Categories of Forms

Svayam-rupa, Tadekatma-rupa and Avesa-rupa

7.49

svayam-rupa, tad-ekatma-rupa, avesa nama

prathamei tina-rupe rahena bhagavan

That Supreme Personality of Godhead. Krishna appears in His selfsame form as svayam-rupa, in His first expansion as tad-ekatma-rupa, and in His empowered manifestations, known as avesa. (Cc. Madhya 20.165)

The two Divisions of Svayam-rupa

7.50

'svayam-rupa' 'svayam-prakasa' dui rupe sphurti

svayam-rupe eka 'krishna' vraje gopa-murti

Krishna reveals Himself in two forms, as svayam-rupa, His own form) and svayam-prakasa (His own manifestation). Svayam-rupa is Krishna Himself in Vrindavana, in the figure of a cowherd boy. (Cc. Madhya 20.166)

 

Two Divisions of Svayam-rupa Prabhava and Vaibhava-

7.51

'prabhava-vaibhava'-rupe dvividha prakase

eka-vapu bahu rupa yaiche haila rase

An example of prabhava-prakasa is when the Lord accepts two or more identical forms for the sake of enjoying His pastimes, just as He accepted many identical forms during the rasa-lila. (Cc. Madhya 20.167)

 

Prabhava-vilasa: Expanding Many Forms to Marry Thousands of Queens

7.52

mahishi-vivahe haila bahu-vidha murti

'prabhava prakasa' ei sastra-parasiddhi

In order to marry 16,108 queens, Krishna accepted 16,108 forms. These forms are known as prabhava-vilasa, and the scriptures have declared they are all trancendentally perfect. (Cc. Madhya 20.168)

 

Vaibhava-prakasa

7.53

sei vapu, sei akriti prithak yadi bhase

bhavavesa-bhede nama 'vaibhava-prakase'

If a form is differently manifested, according to different emotional features, it is called vaibhava-prakasa. (Cc. Madhya 20.171)

 

Examples of Vaibhava prakasa

7.54

vaibhava-prakasa krishnera shri-balarama

varna-matra-bheda, saba krishnera samana

vaibhava-prakasa yaiche devaki-tanuja

dvibhuja-svarupa kabhu, kabhu haya caturbhuja

The first manifestation of the vaibhava feature of Krishna, known as vaibhava-prakasa, is Shri Balarama. Balarama and Krishna have different bodily colors, otherwise Balarama is equal to Krishna in all respects. Another example of vaibhava-prakasa is the son of Devaki. He sometimes has two hands and sometimes has four hands. (Cc. Madhya 20.174,175)

 

The Four-handed Vasudeva is Prabhava-vilasa

7.55

ye-kale dvibhuja, nama vaibhava-prakasa

caturbhuja haile, nama prabhava-prakasa

svayam-rupera gopa-vesa, gopa-abhimana

vasudevera kshatriya-vesa, 'ami kshatriya'-jnana

saundarya, aisvarya, madhurya, vaidagdhya-vilasa

vrajeodra-nandane iha adhika ullasa

When the Lord is two-handed, He is called vaibhava-prakasa, and when He is four-handed, He is called prabhava-prakasa. In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vasudeva, the son of Vasudeva and Devaki, His dress and consciousness are those of a kshatriya. When one compares the beauty, opulence, sweetness, and intellectual pastimes of Vasudeva, the warrior, to that of Krishna, the cowherd son of Nanda Maharaja, one sees that Krishna's attributes are more pleasant. (Cc. Madhya 20.176-178)

 

Tad-ekatma-rupa

7.56

sei vapu bhinnabhase kichu bhinnakara

bhavavesakriti-bhede 'tad-ekatma' nama tanra

When the Lord's form is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekatma-rupa. (Cc. Madhya 20.183)

 

Two Divisions of Tad-ekatma-rupa

7.57

tad-ekatma-rupe 'vilasa', 'svamsa' dui bheda

vilasa, svamsera bhede vividha vibheda

In the tad-ekatma-rupa there are two divisions pastime expansions (vilasa) and personal expansions (svamsa). According to pastime and personal expansion, there are various differences. (Cc. Madhya 20.184)

 

Two Divisions of Vilasa Prabhava and Vaibhava

7.58

prabhava-vilasa vasudeva, sankarshana

pradyumna, aniruddha, mukhya cari-jana

The chief quadruple expansions are named Vasudeva, Sankarsana, Pradyumna, and Aniruddha. These are called prabhava vilasa. (Cc. Madhya 20.186)

 

Balarama is a Vilasa Form

7.59

vraje gopa-bhava ramera, pure kshatriya-bhavana

varna-vesa-bheda, tate 'vilasa' tanra nama

Balarama, who has the same original form as Krishna, is Himself a cowherd boy in Vrindavana. He also considers Himself to belong to the kshatriya race in Dvaraka. Thus His color and dress are different, and He is called a pastime (vilasa) form of Krishna. (Cc. Madhya 20.187)

 

Vaibhava-prakasa and Prabhava-vilasa Forms are According to Different Moods and Pastimes

7.60

vaibhava-prakase ara prabhava-vilase

eka-i murtye baladeva bhava-bhede bhase

Lord Balarama is a vaibhava-prakasa manifestation of Krishna. He is also manifest in the original quadruple expansion of Vasudeva, Sankarsana, Pradyumna, and Aniruddha. These are prabhava-vilasa expansions with different emotions. (Cc. Madhya 20.188)

 

From That Prabhava-vilasa Comes the Catur-vyuhas,

Which are Vaibhava-vilasa Features of the Lord-

7.61

adi-catur-vyuha inhara keha nahi sama

ananta caturvyuha-ganera prakatya-karana

The first expansion of the catur-vyuha is unique. There is nothing to compare with them. These quadruple forms are the source of unlimited quadruple forms. (Cc. Madhya 20.189)

 

The Original Catur-vyuha are the Lords in Mathura and Dvaraka

7.62

krishnera ei cari prabhava-vilasa

dvaraka-mathura-pure nitya inhara vasa

These four prabhava-vilasa pastime forms of Lord Krishna reside eternally in Dvaraka and Mathura. (Cc. Madhya 20.190)

The Twenty-four Principle Expansions From

the Original Catur-vyuha are Known as Vaibhava-vilasa--

7.63

ei cari haite cabbisa murti parakasa

astra-bhede nama-bheda vaibhava-vilasa

From the original quadruple expansions, twenty-four forms are manifest. They differ according to the placement of weapons in Their four hands. They are called vaibhava-vilasa. (Cc. Madhya 20.191)

 

The Original Catur-vuyha Expands into Vaikuntha

7.64

punah krishna catur-vyuha lana purva-rupe

paravyoma-madhye vaise narayana-rupe

tanha haite punah catur-vyuha-parakasa

avarana-rupe cari-dike yanra vasa

Lord Krishna again expands, and within the spiritual sky, He is situated in fullness as the four-handed Narayana, accompanied by expansions of the original quadruple form. Thus, the original quadruple forms again manifest Themselves in a second quadruple expansion. The residences of these second quadruple expansions cover the four directions. (Cc. Madhya 20.192,193)

 

Further Expansions of the Second Quadruples

7.65

cari-janera punah prithak tina tina murti

kesavadi yata haite vilasera purti

Again these quadruple forms expand three times, beginning with Kesava. That is the fulfillment of the pastime forms. (Cc. Madhya 20.194)

Svamsa Expansions Appear in the Material World

7.66

sankarshana, matsyadika, dui bheda tanra

sankarshana purushavatara, lilavatara ara

The first personal expansion is Sankarshana, and the others are incarnations like the fish incarnation. Sankarshana is an expansion of the Purusha, or Vishnu. The incarnations such as Matsya appear in different ages for specific pastimes, and are known as lila-avataras. (Cc. Madhya 20.244)

 

Six Kinds of Avataras

7.67

avatara haya krishnera shad-vidha prakara

purushavatara eka, lilavatara ara

gunavatara, ara manvantaravatara

yugavatara, ara saktyavesavatara

There are six types of avataras of Krishna: Incarnations of Vishnu (purusha-avataras), pastime incarnations (lila-avataras), incarnations that control the modes of nature (guna-avataras), incarnations as Manu (manvantara-avataras), incarnations in different milleniums (yuga-avataras), and saktyavesa-avataras. (Cc. Madhya 20.245,246)

 

Who is Called Svayam-Bhagavan

7.68

yanra bhagavatta haite anyera bhagavatta

'svayam-bhagavan'-sabdera tahatei satta

Only the Personality of Godhead, the source of all other expansions is eligible to be described as svayam-bhagavan, or the primeval Lord. (Cc. Adi 2.88)

 

Avatari and the Different Avataras of the Lord

7.69

dipa haite yaiche bahu dipera jvalana

mula eka dipa taha kariye ganana

taiche saba avatarera krishna se karana

ara eka sloka suna, kuvyakhya-khandana

When from one candle many others are lit, I consider that one the original. In the same way, Krishna is the cause of all causes and the fountainhead of all avataras. (Cc. Adi 2.89,90)

 

The Distinction Between Avatara and Avatari

7.70

vasudevah sankarshanah pradyumno 'niruddho 'ham matsyah kurmo varahah nrisimho vamano ramo ramo ramah krishno buddhah kalkir aham iti

The Supreme Lord said, "I am Krishna. I appear as Vasudeva, Sankarsana, Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya, Kurma, Varaha, Nrisimha, Vamana, Rama, and Parasurama. I also appear as Buddha and Kalki. (Catur-Veda-Siksha)

 

The Avataras of the Lord are Divine

7.71

naivaite jayante naivaite mriyate naiyamavandho na muktih sarva eva hyete purna ajara amritah paramananda iti

The avataras of Krishna do not take birth as ordinary living entities, who are all conditioned by the modes of nature. The avataras are never covered by ignorance or have to attain freedom from material illusion. They are complete in every way. They are never subject to old age. They are immortal and eternal. They are the supreme truth and They personify the highest bliss. (Catur-Veda-Siksha)

 

Time and Purpose for the Lord's Avatara

7.72

yada yada hi dharmasya glanir bhavati bharata

abhyutthanam adharmasya tadatmanam shrijamy aham

Whenever and wherever there is a decline in religion and a rise in irreligion, at that time I advent Myself. (Bhagavad-gita 4.7)

7.73

paritranaya sadhunam vinasaya ca dushkritam

dharma-samsthapanarthaya sambhavami yuge yuge

To protect the sadhus, destroy the envious, and reestablish the principles of religion, I advent myself millennium after millennium. (Bhagavad-gita 4.8)

 

To Protect the Saintly and Chastise the Demoniac

is not the Principle Reason for Krishna's Advent

7.74

svayam-bhagavanera karma nahe bhara-harana

sthiti-karta vishnu karena jagat-palana

kintu krishnera yei haya avatara-kala

bhara-harana-kala tate ha-ila misala

purna bhagavan avatare yei kale

ara saba avatara tante asi' mile

ataeva vishnu takhana krishnera sarire

vishnu-dvare kare krishna asura-samhare

Removing the burden of the earth is not the work of the Supreme Personality of Godhead, Krishna. It is Lord Vishnu, who protects the universe. But the time to lift the burden of the world mixed with the time for Shri Krishna's appearance. When the complete personality of Godhead descends, all other incarnations of the Lord meet within Him and Lord Vishnu, present within the body of Krishna, kills the demons through Him. (Cc. Adi 4.8-10,13)

 

Krishna's Avataras are Countless

7.75

avatara hy asankhyeya hareh sattva-nidher dvijah

yathavidasinah kulyah sarasah syuh sahasrasah

[Suta Gosvami said] O brahmanas, just as the waves of the ocean are countless, the thousands and thousands of avataras of the Lord are limitless. No one can count the appearances and disappearances of the Lord. (Bhag. 1.3.26)

 

The Purusha-avataras are the Origin of Everything

7.76

vishnos tu trini rupani purushakhyanyatho viduh

ekas tu mahatah srashtri dvitiyam tvandasamsthitam

tritiyam sarva-bhutastham tani jnatva vimucyate

Vishnu has three forms called Purushas. The first, Maha-vishnu, is the Creator of the total material energy (mahat-tattva). The second, Garbhodakasayi Vishnu, is within every universe, and the third, Kshirodakasayi Vishnu, lives in the heart of every living being as the Supersoul. One who recognizes these three as the Personality of Godhead becomes liberated from the bondage of material illusion. (Laghu-Bhagavatamrita, Purva-khanda 5)

 

Because He Descends to the Material World, the Lord is Called Avatara

7.77

shrishti-hetu yei murti prapance avatare

sei isvara-murti 'avatara' nama dhare

mayatita paravyome sabara avasthana

visve avatari' dhare 'avatara' nama

The form of the Lord that descends to the material world to create is called an avatara. All the expansions of Lord Krishna are actually residents of the spiritual world. When they descend to the material world, however, they are called avataras. (Cc. Madhya 20.263,264)

 

Mahavishnu is but a Partial Part of Krishna

7.78

jagrihe paurusham rupam bhagavan mahad-adibhih

sambhutam shodasa-kalam adau loka-sishrikshaya

At the beginning of creation, the Lord first expanded Himself in the form of the purusha-avatara and manifest all the ingredients of the material creation. And thus, at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe. (Bhag. 1.3.1)

7.79

adyo 'vatarah purushah parasya

kalah svabhavah sad-asan-manas ca

dravyam vikaro guna indriyani

virat svarat sthasnu carishnu bhumnah

Karanarnavasayi Vishnu is the first incarnation of the Supreme Lord. He is the master of eternal time, space, cause, and effects, including mind, the elements, material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Vishnu, and the sum total of all living beings, both moving and non-moving. (Bhag. 2.6.42)

7.80

yasyaika-nisvasita-kalam athavalambya

jivanti loma-vilaja jagad-anda-nathah

vishnur mahan sa iha yasya kala-visesho

govindam adi-purusham tam aham bhajami

Brahma and the other lords of the mundane worlds, appearing from the pores of the transcendental body of Mahavishnu, remain alive for the duration of one exhalation of the latter. I adore the primeval Lord, Govinda, of whose subjective personality Mahavishnu is but a portion of a portion. (Brahma-Samhita 5.48)

7.81

sahasra-patra-kamalam gokulakhyam mahat padam

tat-karnikaram tad-dhama tad-anantamsa-sambhavam

The super excellent station of Krishna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Krishna. (Brahma-Samhita 5.2)

 

Mahavishnu is Beyond the Modes of Nature

7.82

yasyavayava-samsthanaih kalpito loka-vistarah

tad vai bhagavato rupam visuddham sattvam urjitam

It is believed that all the universal planetary systems are on the extensive body of the purusha, but He has nothing to do with the material creative ingredients. His body is eternally in spiritual existence par excellence. (Bhag. 1.3.3.)

 

Pradyumna Becomes Garbhodakasayi Vishnu,

who is the Root of the Other Avataras

7.83

brahma, vishnu, siva tanra guna-avatara

shrishti-sthiti-pralayera tinera adhikara

hiranyagarbha-antaryami garbhodakasayi

'sahasra-sirshadi' kari' vede yanre gai

Brahma, Vishnu, and Siva are His incarnations in the material qualities. They are in charge of creation, maintenance, and destruction respectively. Garbhodakasayi Vishnu, known within the universe as Hiranyagarbha and as the indwelling Supersoul, is glorified in the Vedic hymn known as the Purusha-sukta, beginning with the word sahasra-sirsha. (Cc. Madhya 20.291,292)

 

Aniruddha is Ksirodakasayi Vishnu

7.84

virat vyashti-jivera tenho antaryami

kshirodakasayi tenho palana-karta, svami

Kshirodakasayi Vishnu is the universal form of the Lord and the Supersoul within every living entity. He is known as Kshirodakasayi, or the Lord who lies within the ocean of milk. He is the maintainer and master of the universe. (Cc. Madhya 20.295)

 

Brahma is the Avatara of Rajo-guna

7.85

bhakti-misra-krita-punye kona jivottama

rajo-gune vibhavita kari' tanra mana

garbhodakasayi-dvara sakti sancari'

vyashti shrishti kare krishna brahma-rupa dhari'

Because of his past pious deeds mixed with devotional service, a first-class living entity who is influenced by the mode of passion within his mind and empowered by Garbhodakasayi Vishnu becomes Brahma, the qualitative incarnation of the Lord in the mode of passion. His purpose is to engineer the creation of universe. (Cc. Madhya 20.302,303)

 

Brahma is Empowered for the Work of Creation

7.86

bhasvan yathasma-sakaleshu nijeshu tejah

sviyam kiyat prakatayaty api tadvad atra

brahma ya esha jagad-anda-vidhana-karta

govindam adi-purusham tam aham bhajami

I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakantha. etc. (Brahma-samhita 5.49)

 

Rudra is the Avatara of the Mode of Ignorance

7.87

nijamsa-kalaya krishna tamo-guna angikari'

samhararthe maya-sange rudra-rupa dhari

Krishna expands a portion of His plenary portion, and accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation. (Cc. Madhya 20.307)

 

The Distinction Between Krishna, Siva, and Jiva

7.88

maya-sanga-vikari rudra bhinnabhinna rupa

jiva-tattva nahe, nahe krishnera 'svarupa'

Rudra has various forms that are transformations brought about by association with maya. Although Rudra is not on the same level as jiva-tattva, he cannot be considered a personal expansion of Lord Krishna. (Cc. Madhya 20.308)

 

Rudra is one with yet Different From the Lord

7.89

dugdha yena amla-yoge dadhi-rupa dhare

dugdhantara vastu nahe, dugdha haite nare

Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk; still it is not the same as milk. [In the same way, Vishnu transforms Himself into Siva. Thus Siva-tattva is similar to Vishnu-tattva, but not identical.] (Cc. Madhya 20.309)

7.90

kshiram yatha dadhi-vikara-visesha-yogat

sanjayate na hi tatah prithag asti hetoh

yah sambhutam api tatha samupaiti karyat

govindam adi-purusham tam aham bhajami

Milk changes into yogurt when it is mixed with a yogurt culture; but yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Lord, assumes the form of Lord Siva for the special purpose of material transactions. I offer my obeisances at the lotus feet of Govinda, the primeval Lord. (Brahma-Samhita 5.45)

 

The Difference Between Siva and Krishna

7.91

'siva maya-sakti-sangi, tamo-gunavesa

mayatita gunatita 'vishnu' paramesa

Lord Siva is an associate of the external energy (maya). He is absorbed in the material quality of darkness. Lord Vishnu is transcendental to maya and the qualities of maya. He is, therefore, the Supreme Personality of Godhead. (Cc. Madhya 20.311)

 

Rudra is Always Absorbed in a Synthesis of the Qualities of Maya

7.92

sivah sakti-yutah sasvat tri-lingo guna-samvritah

vaikarikas taijasas ca tamasas cety aham tridha

The truth about Lord Siva is that he is always covered with the three material coverings: vaikarika, tejasa, and tamasah (the modes of goodness, passion, and ignorance and their perverted egoic misconceptions). Because of these three modes of nature he always associates with the external energy and with egotism itself. (Bhag. 10.88.3)

 

Vishnu is Above the Modes of Nature

7.93

harir hi nirgunah sakshat purushah prakriteh parah

sa sarva-drig upadrashta tam bhajan nirguno bhavet

Shri Hari is beyond the range of material nature. He is the Supreme Transcendental Person. He can see everything, inside and outside. Therefore, He is the Supreme overseer of all living entities. Whoever takes shelter at His lotus feet and worships Him attains the transcendental position. (Bhag. 10.88.5)

 

Vishnu in Sattva-guna is the Pastime Form of Garbhodakasayi Vishnu and a Svamsa Expansion of Krishna

7.94

palanartha svamsa vishnu-rupe avatara

sattva-guna drashta, tate guna-maya-para

svarupa aisvarya-purna, krishna-sama praya

krishna amsi, tenho amsa, vede hena gaya

To maintain the universe, Lord Krishna descends as His personal plenary expansion in the form of Lord Vishnu and directs the mode of goodness. Therefore He is transcendental to the material energy. Lord Vishnu is in the category of svamsa, because He has opulences almost equal to Krishna's. The verdict of all Vedic literature is that Krishna is the original person and Lord Vishnu is His personal expansion. (Cc. Madhya 20.314,315)

 

Krishna Expands as Vishnu Just as an Original Candle Lights Other Candles

7.95

diparcir eva hi dasantaramabhyupetya

dipayate vivrita-hetu-samanadharma

yas-tadrig eva hi ca vishnutaya vibhati

govindam adi-purusham tam aham bhajami

When one candle lights other candles, they all burn with the same intensity. Still, the first one may be said to be the original candle. In the same way, although so many Personalities of Godhead may expand from Him, Govinda is the original Supreme Personality of Godhead. I adore that primeval Lord Govinda. (Brahma-Samhita 5.45)

 

The Constitutional Position of Vishnu, Brahma, and Siva

7.96

brahma, siva ajna-kari bhakta-avatara

palanarthe vishnu krishnera svarupa-akara

The conclusion is that Lord Brahma and Lord Siva, are simply devotee incarnations who carry out orders. However, Lord Vishnu, the maintainer, is the personal feature of Lord Krishna. (Cc. Madhya 20.3l7)

7.97

shrijami tan-niyukto 'ham haro harati tad-vasah

visvam purusha-rupena paripati tri-sakti-dhrik

[Lord Brahma said] I am engaged by the Supreme Lord to create: following His orders, Lord Siva dissolves everything. The Supreme Lord in His form of Ksirodakasayi Vishnu maintains all the affairs of material nature. Thus, the Supreme controller of the modes of material nature is Lord Vishnu. (Bhag. 2.6.32)

 

The Eternal and Transcendental Character of Krishna's Birth and Pastimes

7.98

janma karma ca me divyam evam yo vetti tattvatah

tyaktva deham punar janma naiti mam eti so 'rjuna

One who can understand the transcendental character of My birth and pastimes O Arjuna, will never take birth again in this world. He certainly attains Me. (Bhagavad-gita 4.9)

 

Evidence From the Srutis About the Transcendental Character of Krishna's Pastimes

7.99

ta vam vastunyusmasi gamadhyai yatra gavo bhurishrioga ayasah

atraha tadurugayasya vrishnah paramam padamavabhati bhuri

Attaining the transcendental abode of Radha-Krishna, I shall rejoice. There, in the midst of the cows, Krishna enjoys His loving pastimes, which are all-auspicious. In that supreme abode, Krishna enjoys transcendental pastimes, with His different devotees. (Purusha-sukta 1.154.6 Eg Veda)

 

The Apani-padah Verse Means That His Body is Transcendental-

7.100

'apani-pada'-sruti varje 'prakrita' pani carana

punah kahe, sighra cale, kare sarva grahana

The Upanishad verse, apani-padah...means that Krishna has no material hands or legs. It rejects material hands and legs and yet states that the Lord runs very quickly and accepts everything offered to Him. (Cc. Madhya 6.150)

 

The Lord's Body is not Material

7.101

ajo 'pi sann avyayatma bhutanam isvaro 'pi san

prakritim svam adhishthaya sambhavamy atma-mayaya

Although I am unborn and My transcendental body never deteriorates, still, I advent Myself in every millennium by My own transcendental potency. (Bhagavad-gita 4.6)

 

The Transcendental Science Cannot be Understood by Material Intelligence

7.102

aprakrita vastu nahe prakrita-gocara

veda-puranete ei kahe nirantara

The Vedas and Puranas repeatedly warn against considering divine or non-material substance as under material nature. (Cc. Madhya 9.194)

7.103

acintya khalu ye bhava na tams tarkena yojayet

prakritibhyah param yat tu tad-acintyasya lakshanam

One should not try to understand by logic that which is inconceivable. That object which is beyond material nature is called inconceivable. (Mahabharata, Bhishma Parva, 5.12)

7.104

tarkapratishthanat

The Absolute Truth can never be established through argument. (Brahma-sutra 2.1.11)

7.105

athapi te deva padambuja-dvaya-

prasada-lesanugrihita eva hi

janati tattvam bhagavan-mahimno

na canya eko 'pi ciram vicinvan

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, He can understand the greatness of Your personality, but those who speculate in order to understand are unable to know You, even though they study the Vedas for many years. (Bhag. 10.14.29)

7.106

anumana pramana nahe isvara-tattva-jnane

kripa vina ishvarere keha nahi jane

One can understand the Supreme Lord only by His mercy, not by guesswork or hypothesis. (Cc. Madhya 6.82)

7.107

pandityadye isvara-tattva-jnana kabhu nahe'

 

One cannot understand the Supreme Lord simply by scholarship. (Cc. Madhya 6.87)

7.108

tvam silarupacaritaih parama-prakrishta

sattvena sattvikataya prabalais ca sastraih

prakhyata-daiva-paramartha-vidam matais ca

naivasura-prakritayah prabhavanti boddhum

O Lord. Those who are demonic are unable to understand You by following good behaviour, culture of the mode of goodness, doing activties in mode of goodness, by logic, scripture, or even by the opinion of the famous scholars who know the essence of the Absolute. (Stotra-Ratnam, Yamunacarya, 15)

7.109

ullamghita-trividha-sima-samatisayi

sambhavanam tara parivradim-asvabhavam

maya-balena bhavata 'pi niguhyamanam

pasyanti kecidanisam tvad-ananya-bhavah

O Lord, only those devotees who have completely surrendered unto You are able to see Your opulence continously, although You hide Yourself by Your yoga-maya. Your opulence is beyond time, space and any material object and there is nothing equal or superior to it. (Stotra-ratnam, Yamunacarya 13)

 

The Body of the Lord is Transcendental Substance

7.110

isvarera shri-vigraha sac-cid-anandakara

se-vigrahe kaha sattva-gunera vikara

shri-vigraha ye na mane, sei ta' pashandi

adrisya asprisya, sei haya yama-dandi

The Lord's transcendental form is eternal, full of bliss and knowledge. Those who don't properly regard the Deity of the Lord are atheists. The Lord never reveals Himself to such persons, but remains invisible. After death such men are punished by Yamaraja. (Cc. Madhya 6.166,167)

 

The Name and Form of the Lord

7.111

'nama', 'vigraha', 'svarupa' tina eka-rupa

tine 'bheda' nahi, tina 'cid-ananda-rupa'

deha-dehira, nama-namira krishne nahi 'bheda'

jivera dharma nama-deha-svarupe 'vibheda'

ataeva krishnera 'nama', 'deha', 'vilasa'

prakritendriya-grahya nahe, haya sva-prakasa

The Lord's holy name, form, and personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Krishna's body and Himself, nor between His name and Himself. For conditioned souls everything is different. One's name is different from one's body, from one's original form, and so on. The holy name of Krishna, as well as His body and His pastimes cannot be understood by the blunt material senses; they are self-manifest. (Cc. Madhya 17.131,132,134)

 

Who Cannot Understand Krishna's Form is a Mudha

7.112

avajananti mam mudha manushim tanum ashritam

param bhavam ajananto mama bhuta-mahesvaram

Fools who know Me not think I have assumed this form and personality. They do not know My Supreme Transcendental nature, which is unborn and limitless. Nor do they know My supreme dominion over all. (Bhagavad-gita 9.11)

7.113

purnananda-cit-svarupa jagannatha-raya

tanre kaili jada-nasvara-prakrita-kaya!!

purna-shad-aisvarya chaitanya svayam bhagavan

tanre kaili kshudra jiva sphulinga-samana!!

dui-thani aparadhe paibi durgati!

atattva-jna 'tattva' varne, tara ei riti!

ara eka kariyacha parama 'pramada'!

deha-dehi-bheda isvare kaile 'aparadha'!

isvarera nahi kabhu deha-dehi-bheda

svarupa, deha, cid-ananda, nahika vibheda

Lord Jagannatha is completely spiritual and full of transcendental bliss, but you have compared Him to a dull destructible body composed of material elements. You have calculated that Shri Chaitanya, who is Godhead Himself and full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the Supreme fire, you have accepted Him as a spark. Because of this offense against Lord Jagannatha and Lord Chaitanya you will go to hell. You do not know how to describe the Absolute Truth, nevertheless you have tried to do so, and therefore you must be condemned. You are in complete illusion, for you have distinguished between the body and soul of Lord Jagannatha and Chaitanya Mahaprabhu. That is a great offense. At no time is there any distinction between the Supreme Lord and His body and soul. His personal identity and His body are made of eternal, blissful spiritual energy. There is no distinction between them. (Cc. Antya 5.118-122)

 

The Deity Form of the Lord Appears in Eight Kinds of Material Substances

7.114

saili daru-mayi lauhi lepya lekhya ca saikati

mano-mayi mani-mayi pratimashta-vidha smrita

The Deity form of the Lord appears in eight varieties of material substances: stone, metal, wood, earth, paint, sand, the mind, and jewels. (Bhag. 11.27.12)

Thus ends the Seventh Jewel of the Gaudiya Kanthahara, entitled Krishna-tattva.