Kåñëa Sandarbha [Trans.

by Bhanu Swami]

I have repeated examined the original work, which was written by Gopäla Bhaööa, who greatly
pleased Rüpa and Sanätana--parts of which were in order, parts of which were out of order
and parts of which were incomplete. Putting it in a systematic order, I have written this work.

This Sandarbha is written to describe Bhagavän who was proved to be the supreme entity in
the previous three sandarbhas (Tattva, Bhagavat, and Paramätmä Sandarbhas). In the second
chapter of the First Canto it was said vadanti tat tattva-vidaù (SB 1.2.11): one truth is called
by the names Brahman, Paramätmä and Bhagavän.

In the Third Canto these three forms of the Lord are described. Brahman is described in
verses like the following.

yatreme sad-asad-rüpe pratiñiddhe sva-saàvidä |

avidyayätmani kåte iti tad brahma-darçanam ||

When the gross and subtle material forms, which are impositions on the soul in ignorance,
are removed by the realization of the devotees, one can realize Brahman. SB 1.3.33

Since there is no doubt that Brahman appears in only one form, it is not necessary to describe
it elaborately. Bhagavän and Paramätmä however are explained in detail. It was previously
concluded that the Lord was not without form. The word Paramätmä indicates the antaryämé
of all beings in these sandarbhas. Paramätmä is explained in detail starting in the Third
Chapter, First Canto, of Bhägavatam.

“Previously one entity was described as three—Brahman, Paramätmä and Bhagavän. What
are the qualities of Brahman? What are the qualities of Bhagavän and Paramätmä? What are
their distinctive natures?” When Çaunaka and the sages asked these questions, Süta replied
by first describing Bhagavän and Paramätmä, starting with the following:
jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù |

sambhütaà ñoòaça-kalam ädau loka-sisåkñayä ||

First of all, the Supreme Lord, with a desire for creating the worlds, manifested the form of
the eternal first puruña, full like the moon, who was united with mahat-tattva and other
elements. SB 1.3.1

The Lord manifested (jagåhe) the form of the puruña (pauruñam) before creating mahat-tattva
and manifesting the jévas. Why? In order to manifest the places for the total (samañöi) and
individual jévas (vyañöi) as the universe (loka-sisåkñayä). They had been merged within him.
The appearance of Paramätmä from Bhagavän is described in the Third Canto:

bhagavän eka äsedam agra ätmätmanäà vibhuù

ätmecchänugatäv ätmä nänä-maty-upalakñaëaù

Bhagavän, who exists in the form of Paramätmä and Brahman according to the viewpoint,
alone existed before the creation of the universe, when the desire to create bodies of the jévas
was absent. SB 3.5.23

käla-våttyä tu mäyäyäà guëa-mayyäm adhokñajaù

puruñeëätma-bhütena véryam ädhatta véryavän

Bhagavän, lord of Mahä-vaikuëöha, in his sväàça expansion as the puruña (Paramätmä), full
of potency, at a certain moment of time, placed the jévas into mäyä which became agitated by
the guëas. SB 3.5.26
All these forms are real. Sambhütam mahadadibhiù (SB 1.3.1) means “united with mahat-
tattva etc.” The elements like mahat-tattva were within the puruña, for it is said (concerning
the night of Brahmä):

so ’ntaù çarére ’rpita-bhüta-sükñmaù

kälätmikäà çaktim udérayäëaù

uväsa tasmin salile pade sve

yathänalo däruëi ruddha-véryaù

Garbhodakaçäyé Viñëu, containing within himself the jévas with their subtle bodies, after
having discharged his energy of time to destroy the three worlds, resides in his abode below
Pätälaloka within the water, just as fire resides within wood with its energy concealed. SB
3.8.11

It is well known that sam combined with bhavati means “to be united” as in the phrase
sambhüyämbhodhim abhyeti mahä nadyä nagäpägeti: the great river approaches and unites
with the ocean. (Çiñupala-vadha)

The form described in SB 1.3.1 is the first of the three puruña forms describes in Brahma-
saàhitä as Saìkarñaëa who lies on the Käraëa Ocean, since he is responsible for creation of
the universes. In order to respect his power in other situations (as Bhagavän rather than
Paramätmä) he is described as being full of all çaktis (çoòaça-kalam). Çoòaña-kalam mean
perfect (full moon). Though he is the ocean of svarüpa-çakti, he is the creator and destroyer
of universes by the actions of mäyä, through proximity (rather than contact). Being the
expansion of Bhagavän, he is said to engage only with his svarüpa-çakti.

2.

Having described Bhagavän and Paramätmä in general, the Paramätmä forms are described in
three verses, with many details concerning form, actions and location.
yasyämbhasi çayänasya yoga-nidräà vitanvataù |

näbhi-hradämbujäd äséd brahmä viçva-såjäà patiù ||

After Garbhodakaçäyé-viñëu lay on the water and went into trance, Brahmä, lord of the
universal creation, appeared from the lotus in the water of his navel. SB 1.3.2

This refers to the Puruña form who lies on the Garbhodaka ocean in a sleeping condition
during destruction (after the day of Brahmä).

yasyävayava-saàsthänaiù kalpito loka-vistaraù |

tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam ||

The expanse of planets is imagined to be situated at various places on his limbs. This form of
the Lord is pure sattva, unmixed with rajas and tamas, and is composed of eternity,
knowledge and bliss SB 1.3.3

It is said in Mokña-dharma:

asman mürtiç caturthé yä säsåjac cheñam avyayam |

sa hi saàkarñaëaù proktaù pradyumnaà so 'py ajéjanat ||

pradyumnäd aniruddho 'haà sargo mama punaù punaù |

aniruddhät tathä brahmä taträdi kamalodbhavaù ||

brahmaëaù sarvabhütäni caräëi sthävaräëi ca ||

The fourth form who created indestructible Çeña is called Saìkarñaëa. He manifested
Pradyumna. From Pradyumna appears Aniruddha, myself. This happens repeatedly. From
Aniruddha Brahmä appears on a lotus. From Brahmä arise all the moving and non-moving
living beings. Mahäbhärata 12.326.68-70

Vyäsa also says:

paramätmeti yaà prähuù säàkhyayogavido janäù |

mahäpuruña saàjïäà sa labhate svena karmaëä ||

tasmät prasütam avyaktaà pradhänaà tad vidur budhäù |

avyaktäd vyaktam utpannaà lokasåñöy artham éçvarät ||

aniruddho hi lokeñu mahän ätmeti kathyate |

yo 'sau vyaktatvam äpanno nirmame ca pitämaham ||

He whom the knowers of Säìkhya and yoga call Paramätmä is called the great puruña because
of his actions. The wise know that pradhäna or avyakta comes from him. From avyakta
appears the visible matter for creating the worlds. Aniruddha is called the great soul in the
worlds. He, making his appearance, created Brahmä. Mahäbhärata 12.327.24-26

Having spoken in the verse of Saìkarñaëa’s powers, Aniruddha is glorified. He is called the
great soul (mahän ätmä), Paramätmä in each of the many universes (lokeñu). He makes his
appearance (vyaktatvam) from Pradyumna (understood). Pradyumna is not separately
mentioned since he is non-different from his son. For it is said viñëos tu tréëi rüpäni: there
are three forms of Viñëu.

That action is explained in the commentary on SB 2.6.39: this first form, the puruña avatära,
acts for creation. In the commentary on SB 2.6.42 it is said: the puruña of the great Lord
(parasya bhumnaù) stimulates prakåti. The puruña or pastime form of the Lord who has a
thousand heads (sahasra-çriñä Åg Veda 10.90.1) is the ädya avatära (first puruña avatära). One
should also see the commentary on SB 3.20.12. This form is not the universal form. This
indicates that Bhagavän, or Väsudeva is different from the puruña forms.
The two forms (Bhagavän and Paramätmä) are generally described as having the same
svarüpa. tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam: this form of Bhagavän is pure
sattva and strength. (SB 1.3.3) The puruña is a form of Bhagavän because both manifest pure
sattva and because both have non-difference in terms of çakti and svarüpa. Nätaù paraà
parama yad bhavataù svarüpam: I do not see that this is different from your svarüpa. (SB
3.9.3) Viçuddham means “devoid of any insentient portion” since that form is a function of
the svarüpa-çakti. Ürjitam means strong in all ways since he has a form of the highest bliss.
Çruti says ko hy evänyät kaù präëyät yad eña äkäça änando na syät: if the infinite Lord did
not exist, who could inhale or exhale? The Lord alone is the cause of bliss for the jéva.
(Taittiréya Upaniñad 2.7.1) If the puruña form is full of bliss, what to speak of Bhagavän?
Having described two types of place and actions of the puruña, the forms are said to be one
with paçyanty ado. (SB 1.3.4) Though there are differences, the two forms of puruña are
regards as one.

It should be concluded that Väsudeva, representing Bhagavän, is different from the puruña.
Thus it is said:

bhütair yadä païcabhir ätma-såñöaiù

puraà viräjaà viracayya tasmin

sväàçena viñöaù puruñäbhidhänam

aväpa näräyaëa ädi-devaù

When the primeval Näräyaëa accepted the form of the puruña, he created the universe from
the five elements produced from himself and then entered within the universe by his own
portion. SB 11.4.3

The puruña avatära is described first in the verse. When after creating the universe (puram
virajam) by the five elements produced from himself, he entered it for pastimes, not to enjoy
it. The jéva endowed with great puëya enjoys it.
3.

The taöasha and svarüpa lakñaëas are described.

yasyävayava-saàsthänaiù kalpito loka-vistaraù |

tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam ||

The expanse of planets is imagined to be situated at various places on his limbs. This form of
the Lord is pure sattva, unmixed with rajas and tamas, and is composed of eternity,
knowledge and bliss. SB 1.3.3

The form of the material universe (loka-vistaraù) is imagined to be various parts of his body
like the feet. The parts of the body are explained to be planets (eg. feet being Pätäla loka), in
order to steady the minds of new worshippers. The planets are not actually his limbs. This is
the puruña form of Bhagavän since it displays the Lord’s purity and strength (viçuddhorjjita-
sattva) (not literally), and because of non-difference of çakti (bahir-aìga) and the Lord’s
svarüpa. The word vai indicates that this is well known. It was already explained that this
form was also his svarüpa (SB 3.9.3 nätaù paraà parama yad bhavataù svarüpam). Viçuddha
means that he is free of dull matter because this form is a function of his svarüpa-çakti .
Ürjitaà means it is the strongest of all since his form is the highest bliss. Çruti says ko hy
evänyät kaù präëyät yad eña äkäça änando na syät: if the infinite Lord did not exist, who
could inhale or exhale? The Lord alone is the cause of bliss for the jéva. (Taittiréya Upaniñad
2.7.1)dddd

4.

After explaining the place, action and svarüpa, the form is described:

paçyanty ado rüpam adabhra-cakñuñä

sahasra-pädoru-bhujänanädbhutam |
sahasra-mürdha-çravaëäkñi-näsikaà

sahasra-mauly-ambara-kuëòalollasat ||

With spiritual eyes, the devotees see this amazing form with thousands of legs and arms,
thousands of heads, ears, eyes and noses, shining with thousands of crowns, earrings and
clothes. SB 1.3.4

The devotees see that form of the puruña with devotional eyes (adabhra-cakñuñä). It is said
purusaù sa praù partha-bhaktyä labhyas tv ananyayä: the supreme Lord is attained by pure
bhakti, O Arjuna! (BG 8.22) His thousands of feet are explained in SB 3.9.24:

prekñäà kñipantaà haritopalädreù

sandhyäbhra-néver uru-rukma-mürdhnaù

ratnodadhärauñadhi-saumanasya

vana-srajo veëu-bhujäìghripäìghreù

The complexion of his form derided an emerald mountain. His yellow cloth derided a cloud
encircling that mountain at sunset. His crown derided the shining mountain peak. His
garlands derided the jewels, streams, herbs and flowers decorating the mountain. His arms
derided the bamboos growing on the upper portions of the mountain and his feet derided the
trees growing at its base.

parärdhya-keyüra-maëi-praveka-

paryasta-dordaëòa-sahasra-çäkham

avyakta-mülaà bhuvanäìghripendram

ahéndra-bhogair adhivéta-valçam
As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s body was
decorated with valuable jewels and pearls. As the sandalwood tree spreads its branches
everywhere, the Lord spreads his arms over the universe. As the tree’s root cannot be seen,
the Lord origin cannot be understood. As the sandalwood tree is the king of trees, the Lord
protects the world by his great power. As a sandalwood tree is covered with many snakes, so
the Lord’s shoulders were touched by the hoods of Ananta.SB 3.89.29

caräcarauko bhagavän mahédhram

ahéndra-bandhuà salilopagüòham

kiréöa-sähasra-hiraëya-çåìgam

ävirbhavat kaustubha-ratna-garbham

Brahmä saw the Lord as the friend of Ananta, just as Malaya Mountain shelters the king of
snakes. He was embraced by the Garbhodaka Ocean just as that mountain is covered with
streams, and he wore crowns like a thousand mountain pinnacles of gold, holding on his
form the Kaustubha gem, just as the Malaya Mountain has one shining peak and contains
mines full of jewels. SB 3.8.30

sahasra-çirasaù puàso näbhi-hrada-saroruhät

jätasyäsét suto dhätur atriù pitå-samo guëaiù

From the lake of navel of Garbhodakaçäyé Viñëu (thousand headed person) sprang a lotus, on
which Brahmä was generated. Atri, the son of Lord Brahmä, was as qualified as his father. SB
9.14.2

5.

The completeness of this form (Garbhodakaçäyé Viñëu) is described.

etan nänävatäräëäà nidhänaà béjam avyayam |

yasyäàçäàçena såjyante deva-tiryaì-narädayaù ||

He is the indestructible source of various avatäras. His expansion is Brahmä and Brahmä’s
expansions are Maréci and others. Through them the Lord creates the devatäs, animals and
human beings. SB 1.3.5

This form situated within the universe (etat) is the source (nidhänam), the eternal shelter,
just as the sun is the shelter of rays or the ocean is the shelter of lakes. He is without decay
(avyayam). He is the seed (béjam), the place of birth for the avatäras and even of the universe.

6.

Speaking of the avatäras in detail, Süta enumerates in twenty verses the appearance of the
original form and the expansions in order to say that they are one.

sa eva prathamaà devaù kaumäraà sargam äçritaù |

cacära duçcaraà brahmä brahmacaryam akhaëòitam ||

Garbhodakaçäyé first made his appearance in the Kumäras. Becoming brähmaëas, they
undertook continuous, severe vows of brahmacarya. SB 1.3.6

Devaù refers to the puruña who was described as having a thousand feet, and who lies on the
water. This is in agreement with the conclusion (upasaàhära) ete cäàça-kaläù puàsaù: these
are aàças and kaläs of the puruña. Kaumaram refers to the four kumäras. Brahmä means
“becoming brähmaëas.”

7.

dvitéyaà tu bhaväyäsya rasätala-gatäà mahém |

uddhariñyann upädatta yajïeçaù saukaraà vapuù ||

Secondly the Lord of sacrifice, lifting up the earth from Rasätala, for its welfare, took the form
of the boar. SB 1.3.7

Asya bhaväya means “for the welfare of the earth.”

8.

tåtéyam åñi-sargaà vai devarñitvam upetya saù |

tantraà sätvatam äcañöa naiñkarmyaà karmaëäà yataù ||

The Lord, making his appearance among the sages as Närada, produced the Païcarätra
scriptures from which one learns how devotional activities free one from the bondage of
karma. SB 1.3.8

Becoming a sage, becoming Närada (devarñitvam), he produced the Vaiñëava (sätvatam)

Païcarätra scriptures (tantram), from which (yataù) activities (karmanäm) of devotees
performing bhakti, which produce freedom from karma, being separated from karma
(naiñkarmyam), by being liberated from the bondage of karma, is made clear.

9.

turye dharma-kalä-sarge nara-näräyaëäv åñé |

bhütvätmopaçamopetam akarod duçcaraà tapaù ||

Fourth, appearing in the wife of Dharma, he became Nara-näräyaëa, and performed severe
austerities which give peace to the soul. SB 1.3.9

The meaning is clear.

10.

païcamaù kapilo näma siddheçaù käla-viplutam |

proväcäsuraye säìkhyaà tattva-gräma-vinirëayam ||

Fifth, he became Kapila, best of the perfected beings, and spoke to Äsuri brähmaëa the
philosophy of Säìkhya, which defines the various principles of existence, which had become
lost with time. SB 1.3.10

Kapila spoke to the brähmaëa names Äsuri.

11.

ñañöham atrer apatyatvaà våtaù präpto ’nasüyayä |

änvékñikém alarkäya prahlädädibhya ücivän ||

Being requested by Anasüyä, the wife of Atri, the Lord became her son as Dattätreya and
taught knowledge of the soul to Alarka, Prahläda and others. SB 1.3.11

Atri prayed to have a son similar to the Lord. This is the meaning of the statement that
Anasüya requested the Lord. Because of her statement directly, the Lord himself agreed to
become her son. It is said in Brahmäëòa Puräëa in the story of chaste women:

anasüyäbravén natvä devän brahmeça-keçavän |

yüyaà yadi prasannä me varärhä yadi väpy aham |

prasädäbhimukho bhütvä mama putratvam eñyatha ||

Offering respects, Anasüya spoke to Brahmä, Viñëu and Viñëu. If you are pleased with me and
I am worthy of a blessing, be merciful and appear before me as my son.

Änvékñikém means ätmä-vidyä (knowledge of the soul). Dattätreya is an avatära of Viñëu.

12.

tataù saptama äkütyäà rucer yajïo ’bhyajäyata |

sa yämädyaiù sura-gaëair apät sväyambhuväntaram ||

Seventh, Yajïa appeared as the son of Ruci in his wife Aküté. He protected the reign of
Sväyambhuva-manu with the devatäs called Yamas. SB 1.3.12

He (Yajïa), becoming Indra, protected Sväyambhuva.

13.

añöame meru-devyäà tu näbher jäta urukramaù |

darçayan vartma dhéräëäà sarväçrama-namaskåtam ||

Eighth, the Lord was born to Näbhi and his wife Merudevé as Åñabha. He shows the path of
the wise worshipped by all äçramas. SB 1.3.13

Urukrama (Åñabha) was born.

14.

åñibhir yäcito bheje navamaà pärthivaà vapuù |

dugdhemäm oñadhér vipräs tenäyaà sa uçattamaù ||

Ninth, requested by the sages the Lord took the form of King Påthu. Because he milked herbs
from the earth, he is considered the most desirable of the avatäras. SB 1.3.14

Pärthivam means Påthu, who had the body of a king. Uçattamaù means most attractive.

15.

rüpaà sa jagåhe mätsyaà cäkñuñodadhi-samplave |

nävy äropya mahé-mayyäm apäd vaivasvataà manum ||

When there was an inundation after the period of the Cäkñuña Manu the Lord accepted the
form of a fish and protected Vaivasvata Manu, placing him on a boat formed from the earth.
SB 1.3.15

When there was a flood during Cäkñuña Manvantara, the Lord showed his form as a fish. He
protected Satyavrata who became the future Vaivasvata Manu. It is said there is a destruction
after each manvantara. In the first kaëòa of Viñëu Dharmottra when Vajra asked what
happens at the end of a manvantara, Märkandeya answers:

ürmi-mälé mahä-vegaù sarvam ävåtya tiñöhati |

bhürlokam äçritaà sarvaà tadä naçyati yädava ||

na vinaçyanti räjendra viçrutäù kula-parvatäù |

naur bhütvä tu mahä-devé yadu-kulodvaha |

dhärayaty atha béjäni sarväëy eväviçeñataù ||

O Vajra, the great Lord, in the form of water, greatly agitated with countless waves, covers the
earth and the lower planets with water. O Yädava! All things on the earth planet are
destroyed at that time. Only the famous mountains are not destroyed, O best of kings! At that
time, the earth personified, taking the form of a boat, protects all the seeds without
discrimination, O offspring of the Yadu family! Viñnu-dharmottara 1.75.5-6, 9

This also becomes clear in the commentary on the topic of destruction of manvantaras in
Hari-vaàça. Thus the flood after Cäkñuña manvantara also indicates flood after Vaivasvata
manvantara.

16.

suräsuräëäm udadhià mathnatäà mandaräcalam |

dadhre kamaöha-rüpeëa påñöha ekädaçe vibhuù ||

In the eleventh appearance, the Lord, in the form of a tortoise, held up on his back Mandara
Mountain for the devatäs and demons churning the ocean. SB 1.3.16

The meaning is clear.

17.

dhänvantaraà dvädaçamaà trayodaçamam eva ca |

apäyayat surän anyän mohinyä mohayan striyä ||

The Lord took the form of Dhanvantari as the twelfth avatära and taking the thirteenth form
as the woman Mohiné he let the devatäs drink nectar and bewildered the demons. SB 1.3.17

The lord took the form (verb understood from next verse) of Dhavantari, the twelfth and
Mohiné, the thirteenth. He made the devatäs drink the nectar (noun understood). What was
his form? He appeared as Mohiné, a woman and bewildered those other than the devatäs. He
brought the nectar in the form of Dhanvantari. Ajita is a third avatära involved in this
pastime.

18.

caturdaçaà närasiàhaà bibhrad daityendram ürjitam |

dadära karajair üräv erakäà kaöa-kåd yathä ||

Taking the form of Narasiàha as the fourteenth avatära, he pierced the chest of the strong
king of the demons with his nails just as a wood cutter breaks erakä grass. SB 1.3.18

The Lord took the form of Narasiàha.

19.

païcadaçaà vämanakaà kåtvägäd adhvaraà baleù |

pada-trayaà yäcamänaù pratyäditsus tri-piñöapam ||

Taking the form of Vämana as fifteenth avatära, the Lord went to sacrifice of Bali, begging
three steps of land, but desiring to steal the heavenly kingdom from him. SB 1.3.19

Appearing (kåtvä) as Vämana, he went to Bali’s sacrifice.

20.

avatäre ñoòaçame paçyan brahma-druho nåpän |

triù-sapta-kåtvaù kupito niù-kñaträm akaron mahém ||

The Lord, appearing as Paräçuräma, the sixteenth avatära, became angry on seeing the kings
harassing the brähmaëas, and twenty-one times he annihilated the kñatriyas from the earth.
SB 1.3.20

As the avatära Paräçuräma, he rid the earth of the kings.

21.

tataù saptadaçe jätaù satyavatyäà paräçarät |

cakre veda-taroù çäkhä dåñövä puàso ’lpa-medhasaù ||

The Lord, born from Paräçara in the womb of Satyavaté as the seventeenth avatära, seeing the
meager intelligence of the people, divided up the tree of the Vedas. SB 1.3.21

22.

nara-devatvam äpannaù sura-kärya-cikérñayä |

samudra-nigrahädéni cakre véryäëy ataù param ||

The Lord, taking the kingly form of Räma, performed brave actions such as controlling the
ocean with a desire to help the devatäs. SB 1.3.22

As the eighteenth avatära (ataù param), the Lord took the form of a king (nara-devatvam) as
Räma. He is directly the puruña since in Skanda Puräëa, Räma-gétä, it is said that he showed
the universal form and was praised by Viñëu, Çiva and Brahmä.

23.

ekonaviàçe viàçatime våñëiñu präpya janmané |

räma-kåñëäv iti bhuvo bhagavän aharad bharam ||

The Lord appeared in the Våñëi dynasty in the two forms of Balaräma and Kåñëa as the
nineteenth and twentieth avatäras and relieved the burden of the earth. SB 1.3.23

The word Bhagavän here indicates the direct appearance of Bhagavän, not from the puruña
named Aniruddha. The word Bhagavän distinguishes Kåñëa from others. Kåñëa and Balaräma
are both addressed as Bhagavän since Kåñëa is directly Bhagavän and Balaräma is his direct
expansion. They both relieved earth of its burden. Thus even Balaräma also rejected as an
expansion of Aniruddha since Kåñëa manifests Väsudeva and Balaräma manifests Saìkarñaëa.

24.

tataù kalau sampravåtte sammohäya sura-dviñäm |

buddho nämnäïjana-sutaù kékaöeñu bhaviñyati ||

Then when Kali-yuga starts Buddha, the son of Aïjanä, will appear in the province of Gayä
for bewildering the demons. SB 1.3.24

Kékata means the area of Gayä.

25.

athäsau yuga-sandhyäyäà dasyu-präyeñu räjasu |

janitä viñëu-yaçaso nämnä kalkir jagat-patiù ||

At the junction of the yugas when the kings are almost criminal, the Lord of the universe
Kalki will be born as the son of Viñëu-yaças. SB 1.3.25

Yuga-sandhyäyäm means “at the end of Kali.”

26.

All the others not mentioned, such as Hayagréva, Hari, Haàsa, Prçnigarbha, Vibhu, Satyasena,
Vaikuntha, Ajita, Särvabhauma, Viçvaksena, Dharmasetu, Sudhämä, Yogeçvara, Båhadbhänu
and the yuga avataras such as Çukla are now collectively mentioned:

avatärä hy asaìkhyeyä hareù sattva-nidher dvijäù |

yathävidäsinaù kulyäù sarasaù syuù sahasraçaù ||

Unlimited avatäras arise from the Lord, the treasure house of pure goodness, just as
thousands of small rivers flow from an inexhaustible lake. SB 1.3.26

The Lord is a treasure of the çakti which reveals sattva (sattva-nidheù). An example is given.
The avatäras are like thousands of rivers emanating from a lake which does not dry up
(avidäsinaù sarasaù). Among these, those who are aàça avatäras, should be distinguished.
The Kumäras endowed with jïäna and Närada endowed with bhakti are çaktyäàçäveça
forms, endowed with a portion of the Lord’s çakti. Påthu and others are endowed with kriya-
çakti. For this reason, these forms (though they are jévas) sometimes say “I am Bhagavän.”
Others like Matsya are directly aàçävataåas. This means that, though they are directly
Bhagavän, they are eternally endowed with çaktis and qualities of limited scope because they
have a permanent desire for that particular quality.

These various forms are illustrated in Brahma-saàhitä:

rämädi-mürtiñu kalä-niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu |

kåñëaù svayaà samabhavat paramaù pumän yo

govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in eternal forms
such as Räma and Nåsiàha with their characteristic powers, also appears personally in the
supreme form of Kåñëa with the most attractive pastimes. Brahma-saàhitä 5.50

27.

The vibhütis of the Lord are described:

åñayo manavo devä manu-puträ mahaujasaù |

kaläù sarve harer eva saprajäpatayaù småtäù ||

All sages, Manus, devatäs, powerful humans (sons of Manu), along with Brahmä’s sons, are
also considered to be vibhütis of the Lord. SB 1.3.27

Kaläù refers to vibhütis. If they manifest very little of the Lord’s çakti they are called vibhütis.
If they manifest great çakti they are called äveça forms.

28.

Bhagavän who was just describes as Paramätmä (garbhodakaçayé) and his expansions, is again
described with a form:

ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam |

indräri-vyäkulaà lokaà måòayanti yuge yuge ||

All avatäras mentioned and not mentioned here, who are portions of the puruña or are
empowered jévas, create happiness in the world whenever it is afflicted by the demons and
their ideas. But Kåñëa is the ultimate form of Bhagavän. SB 1.3.28
Ete refers to those previous mentioned. The word ca indicates those not specifically
mentioned. These forms mentioned are aàças of the puruña (puàsaù) first described. Some
of the aàças are actual aàças, of two types: direct aàça forms of the Lord or portions of the
aàças. Others are called aàças because of being endowed with a portion of the Lord’s çakti
(çaktyäveça). Others are the vibhütis (kaläù). But he who was listed as the twentieth avatära,
Kåñëa, is Bhagavän. This means “the form of Bhagavän who is the source of even the puruña
is Kåñëa alone.” It is said anuvädam anuktvaiva na vidheyam udérayed: without stating the
subject the predicate should not be supplied. Thus the meaning of kåñëas tu bhagavän is that
Kåñëa alone has the quality of being Bhagavän. He is the source of all avatäras. It does not
mean that Bhagavän manifests Kåñëa. This is further explained by the word svayam. Kåñëa is
Bhagavän himself (svayam), not manifested from Bhagavän and not superimposed upon
Bhagavän.

The doubt may arise, “Is he not included in the list of avatäras?” paurväparye pürva-
daurbalyaà prakåtivad: in a list of items, the previous ones are weaker than the later ones as
in the case of prakåti sacrifices. (Jaiminé Mémäàça-sütra 6.5.54) yady udgätä vicchidyäd
adakñiëena yajeta yadi pratihartä sarvasva-dakñiëena: if the udgatä priest (chanter of sama
veda) drops with waist cloth of the priest in front while circumabulating the fire after the
sacrifice, the sacrifice should be repeated, and no donation should be given. If the pratihartä
(chanter of Åg Veda) drops the waist cloth of the priest in front of him while circumabulating
the fire, the sacrifice should be repeated with full donation given to the priest. If the two
priests one after the other drop the waist cloth the sacrifice must be repeated with full
donation, according to the latter rule.

When two contradictory methods of atonement are described without any way of combining
them (eg if both udgatä and pratihartä fail to perform circumambulation properly), the one
mentioned later (in the same scripture) is taken as the method.

Or the phrase kåñëas tu invalidates the previous section. The same logic is used in explaining
the Upaniñads according to Saìkära’s commentary on çruty-ädi-baléyastväc ca na bädhaù
Baladeva’s translation of the sütra: Vidyä alone is the cause of liberation. This cannot be
annulled by other statements, because of the strength of the çruti statement, because of logic,
and because of other descriptions and other statements.
1 (Brahma-sütra 3.3.50) Even though the words occurs in another section on action, the
words te ahite vidyäcita are understood in the section on fire called manaçcit. Also, not using
the word Bhagavän elsewhere at all, it is used in relation to Kåñëa in SB 1.3.23.

Though he is listed with the avatäras, Svayam Bhagavän is situated in his svarüpa. He
becomes visible to all people sometimes, nourishing sweetness with his birth pastimes etc., in
order to cause intense astonishing bliss to his own associates. It is said:

rämädi-mürtiñu kalä-niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu |

kåñëaù svayaà samabhavat paramaù pumän yo

govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in eternal forms
such as Räma and Nåsiàha with their characteristic powers, also appears personally in the
supreme form of Kåñëa with the most attractive pastimes. Brahma-saàhitä 5.39

The word avatära means forms of the Lord that descend into the material world. Even
Balaräma is accepted as Bhagavän because he helps Kåñëa. The word tu (but) distinguishes
Bhagavän from the aàças and kaläs and from the puruña forms. Or the word tu is for
emphasis. Sävadhäraëä çrutir balavati: a word used for emphasis makes the word stronger.
This means that Mahä-näräyaëa and others are subordinate to Svayam Bhagavän.

The words puàñaù and bhagavän are used at the beginning of the chapter are repeated in the
verse under discussion. Thus the relation referred to in the first instance (bhagavän manifests
the puruña) is the same as that in the present verse. One word is used by the wise in order to
elminate any unclarity in meaning in the first statement and the present verse. Similarly in
the section on jyotiñöoma sacrifice, the word jyoti is used to indicate jyotiñtoma. Vasante
vasanteca jyotiçä yajeta: one should sacrifice every spring with a jyotiñöoma.
The followers of Madhva however have the word sva instead of the word ca in their text.
They thus say the meaning is “Those mentioned are avatäras. They are the main form. What
is their svarüpa? They are sväàça and kaläs. They are not separated aàças like jévas.”

sväàçaç cätha vibhinnäàça iti dvedhäàça iñyate |

aàçino yat tu sämarthyaà yat svarüpaà yathä sthitiù ||

tad eva näëumätro’pi bhedaù sväàçäàçinoù kvacit |

vibhinnäàço’lpa-çaktiù syät kiïcit sämarthya-mätra-yuk ||

There are two types of aàças: sväàça and vibhinnäàça. The sväàça does not differ at all
from the aàçé in powers, nature and position. The vibhinnäàça has little power and only
some ability. Varäha Puräëa

The following should be said. The aàça forms have the powers of the aàçé. They should be
consdered one entity. The example of the lake and many rivers was given. Because the
source is ever undiminished, they also are undiminished at all times. Thus since the
Bhagavän is undimished, so are his aàças. Since Väsudeva and Aniruddha are the same,
sometimes it is seen that manifestation of Väsudeva occurs through Aniruddha. This is not
contrary to çruti. Therefore there are differences between the avatäré (Kåñëa) and the avatära.

äsénam urvyäà bhagavantam ädyaà

saìkarñaëaà devam akuëöha-sattvam

vivitsavas tattvam ataù parasya

kumära-mukhyä munayo ’nvapåcchan

One time the sages headed by Sanat-kumära, being philosophically inquisitive, with a desire
to know the nature of Väsudeva, asked questions to Saìkarñaëa who has indestructible
knowledge, who was situated below Pätälaloka.
svam eva dhiñëyaà bahu mänayantaà

yad väsudeväbhidham ämananti

pratyag-dhåtäkñämbuja-koçam éñad

unmélayantaà vibudhodayäya

Worshipping the form of Väsudeva, his own shelter, who is praised by the wise, Saìkarñaëa
slightly opened his lotus eyes concentrated deep in meditation, for giving benefit to the sages.
SB 3.8.3-4

Here is says that Väsudeva is superior to Saìkärñaëa. The phrase kåñëas tu would become
meaningless if they were completely the same. The intention is made clear with the words
bhagavän svayam. The word svayam is made clear by prakäçädivan naiva paraù: the avatäras
are not like jévas but are the Lord, just as the sun and the firefly are called light but are
different. (Brahma-sütra 2.3.44) This indicates that the aàçé and aàça are different. Though
they are different from Bhagavän, Matsya and others are not like jévas.

Similarly the sun and the fire fly are both aàças of fire, but they are not the same. Thus
since difference has been proved, kåñëas tu bhagavän svayam has been correctly explained.

The second part of the verse indräré vyakulam lokaà måòayanti yuge yuge is not connected
with the first sentences since the word tu indicates a separate statement and the words used
complete the meaning by themselves. The word ca instead of tu would also produce the
same meaning. The previously mentioned avatäras rescue (måòayanti) the planets afflicted
by demons. Süta speaks the verse.

29.

It has been concluded that Kåñëa is Bhagavän and the puruñas are Paramätmä since they act
as antaryämés. There is the following doubt. “One statement declaring Kåñëa as the aàçé is
figurative only since there are many statements declaring him to be an aàça.

Do these statements declare Kåñëa as bhagavän or something else?”

In the third chapter of the First Canto, kåñëas tu bhagavän svayam is a sütra for all statements
in the book concerning all avatäras of Bhagavän since it gives a definition at the beginning of
the book and Kåñëa alone is denoted later by the statements. In that chapter, ete cäàça-kalä
(the others are aàças and kälas) is the paribhäñä or explanatory phrase. In statements about
avatäras, one should understand that other avatäras are aàças of the puruña since, by the
declaration that Kåñëa is bhagavän, the meaning of the text is delineated. It is said aniyame
niyamakäriëé paribhäñä: the paribhäñä is regulatory statement, which produces a definition
where otherwise there is none. The paribhäñä is stated once in the text and is not repeated.
An example of a paribhäñä-sütra is vipratiñedhe paraà käryam. (Päëini) Thus millions of
statements are regulated by this one statement. Therefore the statement is not figurative, but
rather it is skilful in creating harmonious meaning of all contrary statements. One should not
think that, because it is a paribhäñä sütra, it is applicable only to this text. One should not
worry that it is a figurative statement in all cases, since the sütra is dedicated to the highest
entity and makes known the meaning of Bhagavän.

Moreover elsewhere as well it is seen that a statement of a proposition (pratijïa-väkya) has

the power to defeat various other statements. There are pratijïa statements like the following
found in the discussion of äkäça and präëas. ätmani vijïäte sarvam idaà vijïätaà bhavati:
knowing the Lord everything becomes known (Båhad-äraëyaka Upaniñad 4.5.60) idaà
sarvaà yad ayam ätmä: the Lord is everything in the universe. (Båhad-äraëyaka Upaniñad
2.4.6) These propositional statements destroy other contrary statements. Therefore this
statement is repeatedly shown by Çrédhara Svämé and others to refute contrary conceptions.

Tattva Sandaarbha showed that Bhägavatam defeats all other scriptures and this sandarbha
will also do the same. Thus Bhägavatam is proven to be the conclusion and its paribhäñä
sütra is the strongest statement. The wise will thus make all other scriptures harmonious
with its conclusion, just as the instruction of the king becomes the instruction of his
followers. The statements in Bhägavatam itself will be shown to follow the paribhäñä sütra
also. Thus the meaning of taträàçenävatérëasya (SB 10.1.2.) means “Kåñëa appeared along
with his aàça Baladeva” rather than “Kåñëa appeared as an aàça of Viñëu.” Kaläbhyäà
nitaräà hareù means “The earth, an aàça of the Lord (kalä hareù) was glorious in the
presence of Kåñëa and Balaräma” rather than “The earth was glorious with two aàças of
Viñëu (kaläbhyäm).”

diñöyämba te kukñi-gataù paraù pumän

aàçena säkñäd bhagavän bhaväya naù

O mother Devaké, by your good fortune and ours, the Supreme Lord, with all his portions,
such as Baladeva, is now within your womb. SB 10.2.41

The Lord, who previously appeared as aàças like Matsya for our welfare, has now entered
your womb directly. Tato jagan-maìgalaà acyutäàçam means “Devaké held in her womb
Kåñëa within whom there are expansions like Acyuta and who is auspicious for the world.”
(SB 10.2.18) It is said that when Kåñëa, the aàçé, appears on earth, his aàças also enter into
him. Because he is complete he is called sarvätkam ätmä-bhütam: Kåñëa is personally all the
avatäras. (SB 10.2.18)

Those who were not intelligent in Mathurä spoke as follows:

etau bhagavataù säkñäd dharer näräyaëasya hi

avatérëäv ihäàçena vasudevasya veçmani

These two boys are certainly expansions (aàçena) of the Supreme Lord Näräyaëa who have
descended to this world in the home of Vasudeva. SB 10.43.23

However even here, inspired by Sarasvaté, the author has produced another meaning of
statement. “The two boys are here with all the expansions (aàçena) of Viñëu.”

täv imau vai bhagavato harer aàçäv ihägatau

bhära-vyayäya ca bhuvaù kåñëau yadu-kurüdvahau

These two portions (amçau) of the Lord have entered Kåñëa and Arjuna, best of the Yadu and
Kuru dynasties for relieving the earth of its burden. SB 4.1.59
Kåñëau (Kåñëa and Arjuna) is the object of the past participle verb ägatau (entered). The two
expansions entered Kåñëa and Arjuna, rather than “The two aàças Kåñëa and Arjuna
appeared.” Nara and Näräyaëa, the two aàñas of the puruña (hareù), who is the seed of
various avatäras (bhagavato), entered Kåñëa and Arjuna, who relieved earth of its burden.
The word ca indicates “for other pastimes which give joy to the devotees.” They appeared in
the Yadu and Kuru families (yadu-kurüdvahau).

The following statement from scripture shows that Nara entered Arjuna. Arjune tu naräveçaù
kåñëo näräyaëaù svayam: Nara was absorbed into Arjuna and Näräyaëa is directly Kåñëa.
Kåñëa is shown to be identified with Näräyaëa in SB 10.14.14 and Näräyaëa is the same as
Kåñëa. This is one meaning of the verse.

There is however another meaning:

näräyaëas tvaà na hi sarva-dehinäm

ätmäsy adhéçäkhila-loka-säkñé

näräyaëo ’ìgaà nara-bhü-jaläyanät

tac cäpi satyaà na tavaiva mäyä

O Lord, of whom Mahä-viñëu is your expansion! Näräyaëa, Mahä-viñëu, the source of the
other puruñas is not you. Nor is the third puruña, dwelling within all beings, nor is the
second puruña, the witness of all planets. Mahä-viñëu, called Näräyaëa because he is the
shelter of the Käraëa Ocean, which gives rise to material creation, is simply your expansion.
That expansion of yours is real, not illusory. SB 10.14.14

They are considered equal only because of similar qualities. This is the logic of a verse like SB
10.60.15:
yayor ätma-samaà vittaà janmaiçvaryäkåtir bhavaù

tayor viväho maitré ca nottamädhamayoù kvacit

Marriage and friendship are proper between two people who are equal in terms of their
wealth, birth, influence, physical appearance and capacity for good progeny, but never
between a superior and an inferior.

Viñëu-dharma says:

yas tväà vetti sa mäà vetti yas tväm anu sa mäm anu |

abhedenätmano vedmi tväm ahaà päëòu-nandana ||

He who knows you knows me. He who follows you follows me. I know you to be non-
different from me, O son of Päëdu.

Nära entered Arjuna since, being Kåñëa’s friend, Arjuna was more complete than Nara, as
understood from Kåñëa’s words to Arjuna stated above.

Sometimes Kåñëa is called an aàça. He is complete but since he reveals a limited portion to
ordinary men as expressed in nähaà prakäçaù sarvasya yoga-mäyä-samävåtaù: covered by my
mäyä, I am not revealed completely (BG 7.15), he appears like an aàça to ordinary people.
Thus he is called an aàça. However the real meaning is “He is like an aàça.”

tasmän nandätmajo ’yaà te näräyaëa-samo guëaiù

çriyä kértyänubhävena gopäyasva samähitaù

In conclusion, therefore, O Nanda Mahäräja, this child of yours is as good as Näräyaëa by his
qualities, opulence, fame and influence. You should protect this child very carefully. SB
10.8.19

The normal meaning is “your son is similar to Näräyaëa in qualities.” However, using the
paribhäñä-sütra, the meaning should be “Your son is he to whom Näräyaëa is similar (and
thus lesser).”

In the story of going to Mahä-kälapura (meeting Mahäviñëu), the sütra should be employed
to find the real meaning. Scripture is composed of teachings. These are of two types: direct
and with another meaning. It is declared that çruti Çruti here has a wider meaning than
statements contained in the Vedas.2 is direct teaching. “Direct” means that the meaning is
independent. It is said nirapekña-ravä çrutiù: çruti is an independent statement.

çruti-liìga-väkya-prakaraëa-sthäna-samäkhyänäà samaväye päradaurbalyam artha-

viprakarñät

Where there is a combination of literal meaning, interpretive meaning, altering the syntax,
referring to other texts, philosophical stances, and etymological meaning, the later statements
are considered progressively weaker in authority, because of the possibility of their producing
contrary meaning. Jaimini-sütra 3.3.14

Thus, since later statements depend on the previous statement in matters difficult to
understand, the direct teaching of Süta to Çaunaka kåñëas tu bhagavän svayam negates
teachings given by Mahäviñnu to Kåsëa.

One should not say that Mahäviñnu also instructs Kåñëa directly (çruti) with kalävatérnau:
you two have appeared in the world as my aàças. (SB 10.89.58) Kåñëa is always omniscient
(and thus does not require instruction.) This was not an opportunity for a meeting in which
one person is the speaker and the other is the listener in order to give proper teachings. The
real intention of Mahäviñëu is shown when he says “I brought the brähmaëa’s sons here
because I wanted to see you.” There is no purpose in Mahäviñnu teaching Kåñëa at this time,
whereas Süta acted as teacher of truth concerning the major Puräëa. And after this almost
immediately in the story there are contrary statements.

Even if it is accepted that Kåñëa is not complete compared to Viñëu, all the avatäras are still
eternal, since it will be shown that they are independent, and even, according to some, they
are independent since they are the puruña avatäras. Since they are eternal, this contradicts the
statements yuväm nara-näräyanau åñé: you become Nara and Näräyaëa and tvatayetäm anti
me: come quickly to me. Let that be. Apart from what we say, nowhere is it narrated that
Mahäviñëu descended as Nara and Näräyaëa. It is an unproven proposition. Even the two
statements are contrary to each other (come to me and become Nara and Näräyaëa to
preserve dharma.)

If they had become two aàñas of Mahäviñëu, seeing everything at all times like a jewel in his
hand, Mahäviñëu would be able see them from far off. Thus his statement “I desired to see
you two” would be meaningless. If Kåñëa himself (while still being Mahäviñnu’s expansion)
were to show two forms as Nara and Näräyaëa, Mahäviñëu would be still able to see the two
easily.

That being the case, since he could not see the two, Kåñëa could not be his aàça. And this
shows that Kåñëa is complete, since he has powers greater than Viñëu (who could not see
him.)

When Arjuna saw the effulgence of Viñnu, his eyes were blinded and he became fearful on
seeing that form of Viñëu. This is not contrary to the sütra because the Lord revealed powers
to nourish his pastimes and in some situations withdraws or withholds his powers (as in this
case letting Viñëu dominate). Sometimes when the Lord fights, it appears that he is defeated
from material vision. In this story also, the Lord’s horses which came from Vaikuëöha lost
their way because of material darkness. It is none other than Kåñëa’s making arrangements to
nourish his pastimes. Kåñëa allows this, because of his love for Arjuna. One also sees such
behavior in the Lord in dealing with Çiva and Närada.
There can be no argument regarding this or any of the Lord’s pastimes since he personally
arranges those pastimes. One should see this meaning through the intentions and words of
the Lord.

We have many examples of this, through the intentions of the lord. For instance though
Kåñëa is Svayam Bhagavän, in the pastime of the Govardhana sacrifice, to astonish the
cowherds in jest, he showed an attractive form sitting on the hill and offered respects to that
form which was himself, along with the cowherds. Similarly he stole the sons of the
brähmaëa through Mahäviñëu who is a form of himself, experienced astonishment on the
path, and at Mahäviñëu’s abode showed the form of Viñëu which is his own form, and offered
respects to Viñëu along with Arjuna, in order to amaze Arjuna for fun. He spoke to himself
and Arjuna in that Viñëu form.

It is said:

tasmai namo vraja-janaiù saha-cakre’tmanätmanai

Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill,
thus in effect offering obeisances to himself. SB 10.24.36

vavanda ätmänam anantam acyuto

Kåñna offered respects to himself in the unlimited form of Mahäviñëu. SB 10.89.57

Thus in Hari-vaàça Kåñëa says to Arjuna regarding the bright light nearby, mat-tejas tat
sanätanam: this is my eternal light. (Everything arises from Kåñna.)

The Lord’s arrangements indicated by words are as follows. Mahäviñëu is called

puruñottamottamam. (SB 10.89.54) This means he who is superior (uttama) to the antaryämé
who is superior (uttama) to the jéva (puruña), who is endowed with the çakti of mahäkäla
(time), a power of Bhagavän.

Mahäviñnu says:

dvijätmajä me yuvayor didåkñuëä

mayopanétä bhuvi dharma-guptaye

kalävatérëäv avaner bharäsurän

hatveha bhüyas tvarayetam anti me

O lord who have appeared with your expansions to protect dharma! I brought the brähmaëa’s
sons here because I wanted to see the two of you. As soon as you finish killing the demons
who burden the earth, quickly make them come to me. SB 10.89.59

One statement is “I brought the sons of the brähmaëa to my abode because I desired to see
you two.” Another statement is “O you two who have appeared along with your aàças (kalä
avatérëau) to protect dharma (dharma-guptaye)!” This is a compound with a middle word
(along with) missing. Or, “You who have appeared in the material world which is your
aàça!” Çruti says pädo ñya viñvä bhütäni: all beings are the Lord’s feet. (Åg Veda 10.90.3)
Repeatedly (bhuyaù) killing all the demons who are a burden to the earth, you should
quickly make them come to me (me anti). Having them come here, liberate them. It is well
known that those killed by Kåñëa are liberated. Those who are liberated enter the light of
Mahäviñëu. Hari-vaàça says brahma-tejomayaà divyaà mahad yad dåñöavän asi: that great,
spiritual light of Brahman which you see is my eternal light.

Anti is an indeclinable expressing dative case. Kriya-artha-upapadasya ca karmaëi sthäninaù:

the dative case is used to express a missing infinitive. (Päëini 2.3.14) An example of this is
edhobhyo vrajati: he goes (to bring) fuel. Tvarayetam is a causative form in potential mood.
Having killed them, make them quickly come. This is like the example “Making a glance,
send it off.” There are two verbs and one object.
There is one meaning which is clear and without difficulty. Taking another meaning, “You
have appeared as my expansions” leads to the difficulty of the word me (my) being separated
from its subject.

pürëa-kämäv api yuväà nara-näräyaëäv åñé

dharmam äcaratäà sthityai åñabhau loka-saìgraham

Although all your desires are completely fulfilled, O best of exalted personalities, for the
benefit of the people in general you should continue to exemplify religious behavior as the
sages Nara and Näräyaëa. SB 10.89.60

Not only in your present forms do you help the people. You also help them by showing
different powers as Nara and Näräyaëa. Mahäviñëu praises them by saying they are perfect
(pürëa-kämau). As Bhagavän and his friend, you two, the best (åñabhau), the avataré among
the avatäras, though you are fully satisfied, should perform dharma in order to spread dharma
among the people by setting an example, in order to protect the people (sthityai). In
designating them as Nara-näräyaëau åñé, he indicates that the two sages are like vibhütis
because of being small aàças. The Lord says in the Eleventh Canto näräyaëo munénäà ca: I
am Näräyaëa among the sages. (SB 11.16.25)

I decided that you must come here to retrieve the brähmaëa’s sons, since you are the pinnacle
of dharma. Kåñëa speaks in Hari-vaàça:

mad-darçanärthaà te bälä håtäs tena mahätmanä |

viprärtham eñyate kåñëo nägacched anyathä tv iha ||

Mahäviñëu stole the children in order to see me. He though, “Kåñëa will come because of the
brähmaëa. Kåñëa would not come here otherwise.” Hari-vaàça 2.114.8
Thus you two, whose aàças are Nara-näräyaëa, should act according to dharma (by
retrieving the brähmaëa’s sons). The statement should not be explained otherwise. This also
shows that Kåñëa is superior to Mahäviñëu. That Mahäviñëu’s greatness arises from Kåñëa is
stated in the following:

niçämya vaiñëavaà dhäma pärthaù parama-vismitaù

yat kiïcit pauruñaà puàsäà mene kåñëänukampitam

Having seen the domain of Viñëu, Arjuna was totally amazed. He concluded that whatever
extraordinary power a person exhibits can only be a manifestation of Çré Kåñëa’s mercy. SB
10.89.62

The verse does not state that power arises because of Mahäviñëu. Çrédhara Svämé’s
explanation of the topic agrees with this. Commenting on 10.89.21 he says, “Another story is
told to show that Kåñëa is Bhagavän, having the qualities previously described.”

Statements with a seemingly contrary meaning must be seen with a meaning which is
agreeable to the paribhäñä-sütra. Such as the case of statements like ujjahärätmanaù keçau
sita-kåñëau mahä-mune: O great sage, Viñëu took a white and black hair from himself (and
these became Balaräma and Kåñëa.) (Viñëu Puräëa 5.1.59) Mahäbhärata says:

sa cäpi keçau harir udbabarha

çuklam ekam aparaà cäpi kåñëam |

tau cäpi keçau viçatäà yadünäà

kule striyau rohiëéà devakéà ca |

tayor eko balabhadro babhüva

yo’sau çvetas tasya devasya keçaù |

kåñëo dvitéyaù keçavaù sambabhüva

keço yo’sau varëataù kåñëa uktaù ||

Viñëu took two hairs, one white and black. These two hairs entered the wombs of Rohiëé and
Devaké in the Yadu family. The white hair became Balaräma and the black hair became Kåñëa.
Mahäbhärata 1.189.31

The meaning is explained by Çrédhara Svämé in his commentary on SB 2.7.26:

bhümeù suretara-varütha-vimarditäyäù

kleça-vyayäya kalayä sita-kåñëa-keçaù |

jätaù kariñyati janänupalakñya-märgaù

karmäëi cätma-mahimopanibandhanäni ||

Kåñëa, with skillfully bound up hair, whose method of attainment is unknown to men,
having made his appearance to relieve the earth of the suffering caused by the armies of
demons, and to relieve the devotees of their pain of separation, will perform activities whose
sweetness will hide his powers.

He says, “ Séta-kåñëa-keça (bound up black hair) in the Bhägavatam verse refers to the Lord’s
beauty, not his aging process, since he never changes.” Taking two hairs does not mean that
the hairs incarnated as Kåñëa and Balaräma, but indicate that his own hairs are capable of
relieving the earth of her burden and also indicate the complexion of Kåñëa and Balaräma, for
to say that Viñëu’s hair became Kåñëa and Balaräma would be contrary to the statement
kåñëas tu bhagavän svayam. That becomes the meaning here.

“Why do you want me to appear, O devatäs? Since I live on Çvetadvépa on the milk ocean as
the puruña form named Aniruddha, the forms Väsudeva and Saìkarñaëa, will personally
appear in this world, like hairs sprouting from their heads. They will easily remove the
burden of the earth.” The phrase ujjahärätmaëaù keçäu is explained in Muktäphala
commentary in this way: the puruña manifested from himself the two happy (ka) lords (éçau),
who were white and black.

In Hari-vaàça it is recounted that Kåñëa cast off his Viñëu form in a mountain cave, and
leaving Garuòa there, he personally came to this world. This is recounted the section starting
with sa devän abhyanujïäya. (Hari-vaàña 1.55.50)

Those who have explained the verses to mean that Kåñëa is a hair of Viñëu have not
considered the matter thoroughly since it is well known that even devatäs do not grow old
(and get white hair). It is impossible for Viñëu who is beyond time to get white hair because
of old age. And there is no scriptural proof that the Lord has natural white and black hair.
Thus, in Nåsiàha Puräëa (53.30-31) the word çakti is used instead of keça (hair).

vasudeväc ca devakyäm avatérya yadoù kule |

sita-kåñëe ca mac-chakté kaàsädyän ghätayiñyataù ||

The white and black forms, my çaktis, appearing from Vasudeva in Devaké’s womb in the
Yadu dynasty, will kill Kaàsa and other demons.

“Therefore, let the word keça stand for aàça. Kåñëa is an aàça of Viñëu.” That is not so,
since it can be ascertained that Kåñëa is full of inexhaustible çaktis and is the origin of the
puruña forms. Furthermore, the names Kåñëa and Viñëu are often used interchangeably. No
avatära and no other person has a famous birthday called jayanté. Thus it is said in
Mahäbhärata 1.1.193:

bhagavän väsudevaç ca kértyate’tra sanätanaù |

çäçvataà brahma paramaà yogi-dhyeyaà niraïjanam ||

Eternal Bhagavän Väsudeva is glorified in this book. He is the pure, eternal supreme
Brahman, the object of yogés’ meditation.

He is beyond time. Devaké says:

yo ’yaà kälas tasya te ’vyakta-bandho

ceñöäm ähuç ceñöate yena viçvam

nimeñädir vatsaränto mahéyäàs

taà tveçänaà kñema-dhäma prapadye

O inaugurator of the material energy! Time which starts with second and ends with years,
which rotate to make the life time of Brahmä, and by which the universe moves, is said to be
your movement. I surrender to the Supreme Lord, the abode of fearlessness and happiness. SB
10.3.26

The residents of Dvärakä say:

natäù sma te nätha sadäìghri-paìkajaà

viriïca-vairiïcya-surendra-vanditam |

paräyaëaà kñemam ihecchatäà paraà

na yatra kälaù prabhavet paraù prabhuù ||

O master! We continually offer respects to your lotus feet, the supreme shelter for those
desiring the highest benefit, which are worshipped by Brahmä, the Kumäras, Indra, which
cannot be influenced by time, though time controls even Brahmä. SB 1.11.26
Prabhäsa-khäëda also states that black is a sign of youth and white hair is sign of aging. Thus
the real meaning of the statements cannot be that Kåñëa and Balaräma arise from Viñëu’s
black and white hair since even devatäs do not age (what to speak of Viñëu) and the
statement occurs in a section dealing with dry renunciation for people with material bodies
(who should understand that the body is temporary).

(Exaggerated statements are sometimes found in scripture.) Garuòa says:

viñëur yena daçävatära-grahaëe kñipto mahä-saìkaöe |

rudro yena kapäla-päëir abhito bhikñäöanaà käritam ||

I offer my respects to karma by which Viñëu was made to accept the ten incarnations, as if
forced to a dark cave (assuming animal forms), and Çiva was made to beg everywhere.
Garuòa Puräëa 1.113.15

aho kanaka-daurätmyaà nirvaktuà kena yujyate |

näma-sämyäd asau yasya dhüstaro’pi mada-pradaù ||

Who can express the evil nature of gold (also called dhattüra)? Because of having the same
name, even dhattüra (dattura alba, a poisonous plant) induces madness.

But this is a false statement for emphasizing the power of karma, using words to indicate that
the avatäras like Matsya are equivalent of material fish etc.

A statement found in a scripture dedicated to Çiva it is not accepted if it contradicts Vaiñëava

conclusions. In Skanda Puräëa it is said by Çiva to Karttikeya çiva-çästre’pi tad grähyaà
bhagavac-chästra-yogi yat: portions of Çiva scriptures which are in agreement with scriptures
concerning Bhagavän are accepted. This is reasonable since, because those scriptures give
different conclusions, they are unauthoritative by nature.
yathä paìkena paìkämbhaù surayä vä suräkåtam |

One cannot purify muddy water by using mud, or cannot purify what is contaminated with
liquor by apply more liquor. SB 1.8.52

In Padma Puräëa, Uttara-khaëòa, it is shown that Puräëas which promote Çiva are classed as
tamasic. Matsya Puräëa also confirms their tamasic nature. Romaharñaëa thus offended
Balaräma because he did not study Bhägavatam (which presents the final conclusions) and
thus spoke words arising from complete ignorance of the nature of Bhagavän.

Bhägavatam also says (in the story of Çalva):

evaà vadanti räjarñe åñayaù kecanänvitäù

yat sva-väco virudhyeta nünaà te na smaranty uta

Such is the account given by some sages, O wise King, but those who speak in this illogical
way are contradicting themselves, having forgotten their own previous statements. SB
10.77.30

Such a statement in the Bhägavatam negates the contrary statements found in other Puräëas.
This is like the statement iha karmajit lokaù kñéyate: the places attained by pious acts are
temporary. (Chändogya Upaniñad 81.6) It negates the statement upäma somam amröä
abhüma: we became immortal by drinking soma. (Åg Veda 8.48.3)

Use of reasoning is seen in Bhägavatam when it says, “They contradict themselves, having
forgotten their own previous statements.” (SB 10.77.30) Süta indicates his own perplexity by
saying acintyä khalu ye bhävä na täàs tarkeëa yojayed: topics which are inconceivable are
not subject to logic. (Brahmäëda Puräëa 1.15.7)
In the uttara portion of the same scripture, in the story of how the moon received spots,
related to the appearance of Kåñëa, the words svayam viñëur eva (he is Viñëu himself) are
found. This is contrary to the opponent’s arguments. Therefore keçävatära indicates a youth.
Or the whole section is spoken for people who do not know the nature of Bhagavän, for
cheating them.

We should see the meaning of the word from Vaiñëava works.

aàçavo ye prakäçante mama te keça-saàjïitäù |

sarvajïäù keçavaà tasmän mäm ähur muni-sattama ||

The rays which manifest from me are called keça. The wise call me Keçava from this reason,
O best of sages! Mahä-bhärata 12.328.43

According to this verse from the Viñëu-sahasra-näma-stotra, keça means “ray.” Since other
words (like rays or effulgence) are used instead of keça in other scriptures and it is well
known from Mokña-dharma that Närada saw many colored rays of the Lord, the meaning of
keça should be “ray” in the Viñëu Puräëa verse. The two rays (keça) are understood to be
Väsudeva and Saìkarñaëa. It is acceptable that these two forms manifest from Aniruddha
since the avatäras are included within the effulgence (rays) of the avataré (Kåñëa). (Aniruddha
is gabhodakasayi?) The form described in the First Canto is the puruña called Aniruddha:

sattvaà rajas tama iti prakåter guëäs tair

yuktaù parama-puruña eka ihäsya dhatte |

sthity-ädaye hari-viriïci-hareti saàjïäù

çreyäàsi tatra khalu sattva-tanor nèëäà syuù ||

The one supreme puruña, accepting the guëas of prakåti known as sattva, rajas and tamas, for
creation, maintenance and destruction, is called Viñëu, Brahmä and Çiva. The best results for
the devotees will come from Viñëu with çuddha-sattva body. SB 1.2.23

According to the Fifth Canto, Saìkarñaëa (Çiva’s source) is equated with Çiva:

bhaväné-näthaiù stré-gaëärbuda-sahasrair avarudhyamäno bhagavataç catur-mürter mahä-

puruñasya turéyäà tämaséà mürtià prakåtim ätmanaù saìkarñaëa-saàjïäm ätma-samädhi-
rüpeëa sannidhäpyaitad abhigåëan bhava upadhävati

In Ilävåta-varña, Lord Çiva is always encircled by ten billion maidservants of goddess Durgä.
Uttering the following mantra in meditation, Çiva worships Saìkarñaëa, his source, the
spiritual form in charge of ignorance, among the four forms of the Lord. SB 5.17.16

Therefore the meaning of “taking two hairs” in Viñëu Puräëa is this: from himself (ätmanaù)
he manifested (ujjahära) two rays (keçau) in the form of Väsudeva and Saìkarñaëa
(expansions of Kåñëa). The example is given of Sumeru. By seeing part of the mountain one
can define the whole Meru. Similarly by seeing his light, one can understand the complete
manifestation in Kåñëa.

The sentence sa cäpi keçau harir udbabarha çuklam ekam aparaà cäpi kåñëam (Mahäbhärata
1.189.31-32) should be explained. Drawing out from himself by power of yoga (udvavarha),
he showed two rays one white and one black. The word ca indicates previous reference: the
Lord was requested by the devatäs. The word api (even) indicates that Bhagavän and
Saìkarñaëa are actually his cause.

tau cäpi keçau viçatäà yadünäà kule striyau rohiëéà devakéà ca

The word ca (indicating an unspoken whole) in tau cäpi indicates that the two, Bhagavän
and Saìkarñaëa personally entered the wombs of Rohiné and Devaké and later Kåñëa and
Balaräma entered, by becoming one with the first forms. The word api means “where he is
joined with his aàças,” that these two were also Kåñëa’s aàça. Thus it is said next in the
passage “Of the two, one became Balabhadra.” This is in the manner of the statement naro
näräyaëo bhavet harir eva bhaven naraù: nara becomes Näräyaëa, and the lord becomes
Nara. This statement is made (instead of since the two (Nara [a jéva] and Näräyaëa) are
considered one.

Keçava is famous as the deity at the mahä-yoga-péöha in Mathurä called Keçava-sthäna. That
form is Kåñëa. This is explained in SB 2.7.26 with the words kalayä sita-kåñëa-keçaù:

Kåñëa has skillfully bound up hair. Nåsiàha Puräëa says sitäsite ca mac-chakté: my two
çaktis are white and black. This indicates that the white and black rays are equated with his
çakti. That statement equates Nåsiàha with Kåñëa and Balaräma. This usage is not seen in
Bhägavatam however.

Ägama also says that Nara expands as Arjuna and Kåñëa is Näräyaëa himself. Arjuna enters
into Nara. The former statement should be understood to be like the section of Bhägavatam
stating “This is an account give by other sages.” (SB 10.77.30) Sometimes the Lord shows
himself in a different way to hide himself and thus the sages praise him according to their
perception.

In kalayä sita-kåñëa-keçaù (SB 2.7.26) the word kalayä should with the meaning of
Bhägavatam. Thus the meaning should be “He who has white and black expansions (or has
bound black hair), who is directly Bhagavän, appeared with his aàças.”

The passage in Hari-vaàça describing Kåñëa’s appearance from the puruña Näräyaëa (though
Kåñëa casts off Viñëu’s form in a cave) indicates that when Kåñëa appears he attracts all of
Näräyaëa’s powers in himself. All forms enter into Kåñëa when he appears in this world.
That is illustrated in that story.
Though Padma Puräëa says that Nåsiàha, Räma and Kåñëa have the six qualities of Bhagavän
in full, it does not mean that they are equal. It indicates that among all avatäras they are the
best. Generally, these three are considered the best of all. Among them however, according to
the order, they are successively superior. Thus Kåñëa is supreme.

Maitreya asked why Hiraëayakçipu was not liberated whereas when he became Çiçupäla he
was liberated. Paräçara explained the greater power of Kåñëa in comparison with Nåsiàha.
Moreover, demons cannot attain liberation unless they meet Kåñëa. (Other forms of the Lord
do not give demons liberation. That is indicated by the word eva repeated twice in the Gétä:

tän ahaà dviñataù krürän saàsäreñu narädhamän |

kñipämy ajasram açubhän äsuréñv eva yoniñu ||

I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth
and death, in the wombs of demons.

äsuréà yonim äpannä müòhä janmani janmani |

mäm apräpyaiva kaunteya tato yänty adhamäà gatim ||

Taking birth as demons birth after birth, these fools, not attaining me, go to the lowest
position, O son of Kunté. BG 16.19-20

In some scriptures it may be said that those who hate the Lord attain liberation by the power
of thinking of him. But it is never said that all of the haters of the Lord are given liberation by
the avatäras or their source (Viñëu). Thus Paräçara says that Kåñëa alone has additional
powers for giving liberation to them. Previously noting that the cause of liberation is meeting
the Lord endowed with great power directly, and remembering the liberation of Pütanä and
others by Kåñëa, while worrying that Kälanemi and others did not get liberation (on being
killed by other forms of the Lord), Paräçara says that this is the most astonishing nature of
Bhagavän known as Kåñëa. In prose he says at the end:
ayaà hi bhagavän kértitaù saàsmåtaç ca dveñänubandhenäpy akhila-suräsurädi-durlabhaà
phalaà prayacchati kim uta samyak bhaktimatäm [

This Kåñëa, glorified and remembered, bestows the rarest results to both devatäs and demon,
even by their connection through hatred. What to speak of giving results to those who are
completely devoted. Viñëu Puräëa 4.15.17

According to Bhägavatam, the two brothers had three births and should attain liberation from
Kåñëa alone. Närada indicates this:

vaireëa yaà nåpatayaù çiçupäla-pauëòra-

çälvädayo gati-viläsa-vilokanädyaiù

dhyäyanta äkåta-dhiyaù çayanäsanädau

tat-sämyam äpur anurakta-dhiyäà punaù kim

Inimical kings like Çiçupäla, Pauëòraka and Çälva, while they were lying down, sitting or
engaging in other activities, enviously meditated upon the bodily movements of the Lord, his
sporting pastimes, and his loving glances. Being thus always absorbed in Kåñëa, they achieved
positions in the spiritual world. What then can be said of the benedictions offered to those
who constantly fix their minds on Lord Kåñëa in a favorable, loving mood? SB 11.5.48

They all attain liberation by the great power of Kåñëa since he is able to attract the mind of a
person who thinks of him somehow or other. Other forms of the Lord do not have this
nature. Thus they do not liberate the demons. Veëa, though a hater of Viñëu, did not attain
liberation since he was not absorbed in the Lord. Therefore it is said tasmät kenäpy upäyena
manaù kåñëe niveçayet: by some means one should concentrate the mind on Kåñëa. (SB
7.1.31)
Thus it should be concluded that Kåñëa has the most amazing çakti among all the forms of
the Lord. By refuting contrary statements by making the statements favorable in meaning,
the position of Kåñëa as Svayam Bhagavän is made stronger. In Vedänta-sütra as well, one
sees that a statement in scripture is established by refuting various contrary statements. One
should have faith that this is the same principle applied here.

One should consider the strength or weakness of the statement, not the quantity or scarcity
of statements. This is seen in the world where one fighter sometimes defeats thousands of
opponents. Thus, all the Vedas indicate parabrahman in the form of Çré Kåñëa, by refuting
many contrary statements:

kià vidhatte kim äcañöe kim anüdya vikalpayet

ity asyä hådayaà loke nänyo mad veda kaçcana

What do the Vedas instruct as action? What is the final meaning of the Vedas? What
alternatives do the Vedas raise? No one except me or my dear devotee knows the intended
meaning of the Vedas.

mäà vidhatte ’bhidhatte mäà vikalpyäpohyate tv aham

etävän sarva-vedärthaù çabda ästhäya mäà bhidäm

The Vedas indicate bhakti as the action and indicate me as the meaning. I am the meaning
of all the Vedas. I, as karma and jïäna, am proposed and rejected as alternatives. SB 11.21.42-
43

I am proposed and rejected as karma and jïäna (vikalpya apohyate). By negating all these, the
conclusion is reached that I, Kåñëa am the final truth. The Lord speaks the verse.

30.
I now collect various other statements like four divisions of the army in order to produce
bliss with great beauty for the observers, conquering for the valiant king--the main assertion
kåñëas tu bhagavän svayam--by making hundreds of contrary statements favorable to it.

The following verse illustrates Kåñëa as the cause of the lélävatäras:

matsyäçva-kacchapa-nåsiàha-varäha-haàsa-

räjanya-vipra-vibudheñu kåtävatäraù

tvaà päsi nas tri-bhuvanaà ca yathädhuneça

bhäraà bhuvo hara yadüttama vandanaà te

O supreme controller, you previously accepted incarnations as a fish, a horse, a tortoise,

Narasiàha, a boar, a swan, Rämacandra, Paraçuräma and, among the devatäs, Vämana, to
protect the entire world. Now destroy the suffering of the earth. O best of the Yadus, we
respectfully offer our obeisances unto you. SB 10.2.40

The meaning is clear. The devatäs speak to the Lord.

31.

sureñv åñiñv éça tathaiva nåñv api

tiryakñu yädaùsv api te ’janasya

janmäsatäà durmada-nigrahäya

prabho vidhätaù sad-anugrahäya ca

O Lord! O supreme creator! You have no material birth, yet to defeat the false pride of the
faithless demons and show mercy to your devotees, you take birth among the devatäs, sages,
human beings, animals and even the aquatics. SB 10.14.20
Brahmä speaks to the Lord.

32.

bahüni santi nämäni rüpäëi ca sutasya te

guëa-karmänurüpäëi täny ahaà veda no janäù

For this son of yours, there are many forms and names according to his qualities and
activities. These are known to me, but people in general do not understand them. SB 10.8.15

The meaning is clear. Garga speaks to Nanda.

33.

yasyävatärä jïäyante çaréreñv açarériëaù

tais tair atulyätiçayair véryair dehiñv asaìgataiù

Though you have no material body, your avatäras can be inferred in their various forms like
Matsya by their indescribable, astonishing powers and activities, which are not found in
material bodies. SB 10.10.34

His avatäras are known because they appear in bodies. Though he appears in various bodies,
when he appears he does not actually have a body (açarérinaù). By considering the doctrine
illustrated in the Bhagavat-sandarbha with nätaù paraà parama yad bhavataù svarüpam
(there is nothing superior to your form), it means that he does not have a body like a jéva
because one cannot take the literal meaning (having no body at all). In the Lord there is no
difference between body and possessor of the body.
The Yamalärjuna trees speak to the Lord.

34.

It is also said:

yat-päda-paìkaja-rajaù çirasä bibharti

çåér abja-jaù sa-giriçaù saha loka-pälaiù

lélä-tanuù sva-kåta-setu-parépsayä yaù

käle ’dadhat sa bhagavän mama kena tuñyet

Lakñmé, Brahmä, Çiva and the rulers of the various planets place the dust of his lotus feet on
their heads, and to protect the codes of religion, which he has created, he assumes pastime
incarnations at various times. By what sädhana will Kåñëa, Svayam Bhagavän, become pleased
with me? SB 10.58.37

The meaning is clear. Nagnajit speaks to the Lord.

35.

namas tasmai bhagavate kåñëäyämala-kértaye

yo dhatte sarva-bhütänäm abhaväyoçatéù kaläù

I offer my obeisances to him of spotless fame, the Supreme Lord Kåñëa, who contains within
himself attractive avatäras so that all living beings can extinguish suffering. SB 10.87.46

The commentary of Çrédhara Svämé says “Närada praises Näräyaëa as an avatära of Kåñëa,
since it has been said kåñëas tu bhagavän svayam.” He indicates that Kåñëa should be praised
with prayers since Närada offers his respects to Kåñëa after hearing the prayers of the çrutis.
This is indicated by Kåñëa’s exceptional quality of giving liberation to his enemies

nibhåta-marun-mano-’kña-dåòha-yoga-yujo hådi yan

munaya upäsate tad arayo ’pi yayuù smaraëät

striya uragendra-bhoga-bhuja-daëòa-viñakta-dhiyo

vayam api te samäù sama-dåço ’ìghri-saroja-sudhäù

Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme
Truth whom sages fixed in yoga worship by controlling their breath, mind and senses.
Similarly, we çrutis, who generally see you as all-pervading, will achieve the same nectar from
your lotus feet that your consorts are able to relish because of their loving attraction to your
mighty, serpentine arms, for you look upon us and your consorts in the same way. SB
10.87.23

Närada speaks the first verse.

36.

Kåñëa is the cause of the guëävatäras:

ity uddhavenäty-anurakta-cetasä

påñöo jagat-kréòanakaù sva-çaktibhiù

gåhéta-mürti-traya éçvareçvaro

jagäda sa-prema-manohara-smitaù

Thus questioned by the most affectionate Uddhava, Kåñëa, the supreme controller of all
controllers, who utilizes the universe for his pastimes and assumes three forms of the puruña
avatäras by his energies, began to reply, displaying his attractive smile filled with love. SB
11.29.7

The meaning is clear. One should also see the following:

ajänatäà tvat-padavém anätmany

ätmätmanä bhäsi vitatya mäyäm

såñöäv ivähaà jagato vidhäna

iva tvam eño ’nta iva trinetraù

For persons ignorant of your actual position, you appear in the material world, spreading
mäyä. For the creation of the universe you appear like me [Brahmä], for its maintenance you
appear like Viñëu, and for its annihilation you appear like Çiva. SB 10.14.29

Çukadeva Gosvämé speaks the first verse.

37.

Kåñëa manifests the puruñävatäras:

iti matir upakalpitä vitåñëä

bhagavati sätvata-puìgave vibhümni |

sva-sukham upagate kvacid vihartuà

prakåtim upeyuñi yad bhava-pravähaù ||

At the end of my life I offer my thoughts to you, Bhagavän full of six qualities, best of the
Yadus, superior to all other forms of the Lord, absorbed in bliss with your associates, and
who, as a pastime, in the form of the puruñävatära, sometimes accepts mäyä by your glance,
which produces the material world. SB 1.9.32

Çrédhara Svämé’s commentary is this. “Bhéñma offers his work to Kåñëa in order to pray for
rati to Kåñëa, the highest goal. Vibhümné means ‘to Kåñëa in comparison to whom no one
has any greatness.’ This shows that Kåñëa has supreme power. He is endowed (upagate) with
the highest bliss arising from his svarüpa (sva-sukham). He sometimes accepts (upeyuñi)
prakåti for play (vihartum). He is not like the jéva who is dependent, with his svarüpa
covered. His play is described. From this play the sequence of creation (bhäva-pravähaù)
manifests.”

Bhéñma speaks the verse to Kåñëa.

38.

bhava-bhayam apahantuà jïäna-vijïäna-säraà

nigama-kåd upajahre bhåìga-vad veda-säram

amåtam udadhitaç cäpäyayad bhåtya-vargän

puruñam åñabham ädyaà kåñëa-saàjïaà nato ’smi

Since he is the author of the Vedas, the Lord, like a bee, has extracted the real essence from
the Vedas in order to destroy fear of material existence. This essence of all knowledge and
self-realization is like the nectar extracted from the milk ocean, which the Lord as Mohiné
made his devotees drink while cheating the demons. I offer my obeisances to that Supreme
Lord, the original and greatest of all beings, Çré Kåñëa. SB 11.29.49

He says kåñëa-saàjïam (he who is called Kåñëa) so that he cannot be mistaken for any other
form. By offering respects to that form he indicates that the form is eternal. Çrédhara Svämé
says the verse means “I offer respects the son of Nanda, the highest bliss.”

Çukadeva speaks the verse.

39.

çrutväjitaà jaräsandhaà nåpater dhyäyato hariù

ähopäyaà tam evädya uddhavo yam uväca ha

When King Yudhiñöhira heard that Jaräsandha remained undefeated, he set to pondering, and
then Kåñëa, the source of all avatäras, told him the means Uddhava had described for
defeating Jaräsandha. SB 10.72.15

Çrédhara Svämé says “ adyo hariù (the first Lord) means Çré Kåñëa.” Çukadeva speaks the
verse.

40.

Moreover it is said:

athäham aàça-bhägena devakyäù putratäà çubhe

präpsyämi tvaà yaçodäyäà nanda-patnyäà bhaviñyasi

O all-auspicious Yogamäyä, I shall then appear in different forms as the sons of Devaké and
Yaçodä and you will reside in Yaçodä, the wife of Mahäräja Nanda. SB 10.2.9

“ Aàça-bhägena indicates he will appear fully. You will appear with the puruña (aàça) who
glances at mäyä (bhägena).” This is Çrédhara Svämé’s explanation. At the end of the
commentary he says “This indicates that Kåñëa will finally appear in a complete form, since it
has been said kåñnas tu bhagavän svayam.”

Kåñëa speaks to Yogamäyä.

41.

Thus it is said:

yasyäàçäàçäàça-bhägena viçvotpatti-layodayäù

bhavanti kila viçvätmaàs taà tvädyähaà gatià gatä

O source of the universe! The creation, maintenance and destruction of the universe are all
carried out by a fraction of an expansion of an expansion of your expansion. Today I have
come to take shelter of you, the Supreme Lord. SB 10.85.31

Çrédhara Svämé explained the verse “I surrender to you (tvä) whose aàça is the puruña. The
puruña’s aàña is mäyä. Mäyä’s aàça is the guëas. That is divided into atoms (bhägena). By
these the creation and destruction of the universe take place.”

Devaké speaks to the Lord.

42.

It is also said:

näräyaëas tvaà na hi sarva-dehinäm

ätmäsy adhéçäkhila-loka-säkñé

näräyaëo ’ìgaà nara-bhü-jaläyanät

tac cäpi satyaà na tavaiva mäyä

O Lord, of whom Mahä-viñëu is your expansion! Näräyaëa, Mahä-viñëu, the source of the
other puruñas is not you. Nor is the third puruña, dwelling within all beings, nor is the
second puruña, the witness of all planets. Mahä-viñëu, called Näräyaëa because he is the
shelter of the Käraëa Ocean, which gives rise to material creation, is simply your expansion.
That expansion of yours is real, not illusory. SB 10.14.14

Çrédhara Svämé’s commentary says, “Nära means the water arising from Viñëu (nara).
Näräyaëa means he who is the shelter (ayaëa) of that water (nära). Näräyaëa is your form
(aìgam).”

He is your limb and you are the aìgé or source of the limb. That is the clear meaning. It is
not just Brahmä’s praise of Kåñëa. Brahmä had become astonished on seeing Kåñëa liberate
Aghäsura. (SB 10.13.15) He was amazed because he had never seen such a liberation
performed by any avatära or cause of the avatäras. To see more pleasing powers, he took the
calves and cowherd boys and placed them elsewhere. This indicates that he had realized
Kåñëa’s greatness. He thought there was no possibility of seeing anything greater.

tävat sarve vatsa-päläù paçyato ’jasya tat-kñaëät

vyadåçyanta ghana-çyämäù péta-kauçeya-väsasaù

Then, while Lord Brahmä looked on, all the calves and the boys tending them immediately
appeared to have complexions the color of bluish rainclouds and to be dressed in yellow
silken garments. SB 10.13.46

Kåñëa manifested and showed to Brahmä millions of lords universes as portions of his
portions. These lords were worshipped separately by jévas from Brahmäs, creators within the
universes, down to the plants, and by the universe and its components time, svabhäva, and
karma, as well as the twenty- four elements like mahat-tattva, mystic powers like aëima, and
other çaktis like Ajä (Lakñmé). This illustrates krñëas tu bhagavän svayam, since he revealed
that he had all powers (even over Viñëu). This sütra becomes the extraordinary seed of
Çrédhara Svämé’s commentary.

It should be understood that Çrédhara Svämé explains Bhagavän and the puruña as non-
different, like the puruña and universal form being non-different, for purposes of worship,
since Kåñëa is able to show the universal form and to expand as the puruñas within each
universe. SB 1.3.1 illustrates this by showing that Kåñëa accepts the form of the first puruña.
Actually Kåñëa alone is accepted by Çrédhara Svämé as the supreme shelter. For instance in
his commentary on SB 10.2.1 he says:

viçva-sarga-visargädi-nava-lakñaëa-lakñitam |

çré-kåñëäkhyaà paraà dhäma jagad-dhäma namämi tat ||

daçame daçamaà lakñyam äçritäçraya-vigraham |

kréòad yadu-kulämbhodhau paränandam udéryate ||

I offer respects to the supreme form called Kåñëa, the abode of the universes, characterized by
nine topics sarga, visarga, sthiti, poñana, uti, manvantara, éçänukathä, nirodha, and mukti.
He is described as the äçraya of the devotees, the tenth topic, described in the Tenth Canto.
He is supreme bliss playing in the ocean of the Yadu dynasty.

If one thinks that someone else is the supreme shelter, Çrédhara Svämé’s description of Kåñëa
as the tenth topic, äçraya would be meaningless in the verse. Therefore is proper to say that
Näräyaëa is an aìga of Kåñëa. Brahmä speaks the verse to Kåñëa.

43.

This is clear in describing the avatäras:

giraà samädhau gagane saméritäà

niçamya vedhäs tridaçän uväca ha

gäà pauruñéà me çåëutämaräù punar

vidhéyatäm äçu tathaiva mä ciram

While in trance, Brahmä heard words vibrating in the sky. Thus he told the devatäs: O
devatäs, hear immediately from me the order of Kñérodakaçäyé Viñëu and execute it without
delay.

puraiva puàsävadhåto dharä-jvaro

bhavadbhir aàçair yaduñüpajanyatäm

sa yävad urvyä bharam éçvareçvaraù

sva-käla-çaktyä kñapayaàç cared bhuvi

Kåñëa is already aware of the distress on earth. For as long as the source of all forms of the
Lord remains visible on earth to diminish its burden by his çakti and time, all of you devatäs
should appear as sons and grandsons along with his eternal associates in the family of the
Yadus at the proper time.

vasudeva-gåhe säkñäd bhagavän puruñaù paraù

janiñyate tat-priyärthaà sambhavantu sura-striyaù

The Supreme Lord Kåñëa, who has full potency, will personally appear as the son of
Vasudeva. Therefore all the wives of the devatäs should also appear in order to satisfy him. SB
10.1.21-23

Pauruñém refers to Kåñna since Kñirodakaçäyé Viñëu, the puruña, is non-different from Kåñëa.
Brahmä repeats the words of the puruña (Kåñëa).

såjämi tan-niyukto ’haà haro harati tad-vaçaù |

viçvaà puruña-rüpeëa paripäti tri-çakti-dhåk ||

I create under his order, and Çiva destroys under his order. Holding his three energies, he
protects the universe as the Paramätmä. SB 2.6.32

The distress of the earth is already understood (avadhåtaù) by Kåñëa (puàsä). It is said
kåñëaù svayaà samabhavat paramaù pumän yaù: Kåñëa appears in this world as the supreme
person (pumän). (Brahma-saàhitä) You devatäs should appear along with Kåñëa’s associates
(aàçaiù) like Uddhava.

nandädyä ye vraje gopä yäç cäméñäà ca yoñitaù

våñëayo vasudevädyä devaky-ädyä yadu-striyaù

sarve vai devatä-präyä ubhayor api bhärata

jïätayo bandhu-suhådo ye ca kaàsam anuvratäù

The inhabitants of Våndävana, headed by Nanda Mahäräja and including his associate
cowherd men and their wives, are none but associates (devatä-präyäù) of the Lord, O
Mahäräja Parékñit, and so too are the descendants of the Våñëi dynasty, headed by Vasudeva,
and Devaké and the other women of the dynasty of Yadu. The friends, relatives and well-
wishers of both Nanda Mahäräja and Vasudeva and even those who externally appeared to be
followers of Kaàsa are all associates of the Lord. SB 10.1.62-63

Thus Kåñëa is the ädi-puruña since he dwells in all the puruñas. This puruña is also called
éçvara. Kåñëa is called the éçvara of all éçvaras (puruñas) since he is the ädi-puruña and the
puruñas are his aàças. The meaning is the same as try-adhéça: lord of the three puruñas.
Similarly Vasudeva says:

yuväà na naù sutau säkñät pradhäna-puruñeçvarau

You are not our sons but the very Lords of both material nature and its creator [Mahä-Viñëu].
SB 10.85.18
Sva-käla-çaktyä means “by his çakti and by his çakti of time also.” Because Kåñëa is the lord of
all the puruñas, he who will appear on earth will do everything directly as Svayam Bhagavän.
What use is my request?

The heavenly women should appear on earth for his pleasure (tat-priyärtham). Some of the
consorts of Upendra and others (who reside in heaven) should mix with the Yadus. This
means that they should enter into Kåñëa’s consorts who are eternally forms of his great çakti,
and who appear with him when he appears in this world. This is similar to the various aàças
or avatäras of the Lord entering him when he appears on earth. Or the wives of the devatäs
should appear in order to be servants of Kåñëa’s consorts. Thus the reason for Kåñëa’s
appearance is special pastimes with his supreme devotees, his consorts. That is understood
by this order which was not requested by the devatäs. It is suggested that relieving the earth
of its burden is a secondary goal.

It is said that the çrutis, sages living Daëòakäraëya forest and the sons of Agni also attained
bodies of gopés. They should be considered in the same category as the eternal associates
rather than the devatäs’ wives, for it is said:

näyaà çriyo ’ìga u nitänta-rateù prasädaù

svar-yoñitäà nalina-gandha-rucäà kuto ’nyäù

räsotsave ’sya bhuja-daëòa-gåhéta-kaëöha-

labdhäçiñäà ya udagäd vraja-vallabhénäm

When Kåñëa was dancing with the gopés in the räsa-lélä, the gopés were embraced by the
arms of the Lord. This favor was never bestowed upon the goddess of fortune, though she
was intensely attracted to him, or to other consorts in the spiritual world whose bodily luster
and aroma resemble the lotus flower. And what to speak of worldly women? SB 10.47.60

Nor do the wives of the devatäs appear as queens in Dvärakä (what to speak of being gopés)
since even the queens are also shown to be the Lord’s personal çakti.
Çukadeva speaks the verse.

44.

Though discussed among the avatäras, Kåñëa is Svayam Bhagavän. Because of this, in the
Bhägavatam the conclusion is Kåñëa for great listeners and reciters. Vidura says:

yac cänyad api kåñëasya bhavän bhagavataù prabhoù

çravaù suçravasaù puëyaà pürva-deha-kathäçrayam

bhaktäya me 'nuraktäya tava cädhokñajasya ca

vaktum arhasi yo 'duhyad vainya-rüpeëa gäm imäm

You should speak to me, attached to hearing, devoted to you and the Lord, concerning the
person who milked the earth in the form of Påthu and who is shelter of topics of the previous
form of famous Kåñëa. SB 4.17.6-7

The previous body of the Lord refers to Påthu. From a worldly viewpoint, it appears that
Kåñëa had appeared previously as Påthu. You should speak about the cause of topics of he
who was the previous body of Kåñëa. Vidura speaks the verse.

45.

Maitreya then begins to speak:

codito vidureëaivaà

väsudeva-kathäà prati

praçasya taà préta-manä

maitreyaù pratyabhäñata
Maitreya, pleased, inspired about topics of the Lord by Vidura, praised Vidura and then
spoke. SB 4.17.8

The conclusion here is also Kåñëa, since Maitreya was pleased by praise of Kåñëa. Here
Väsudeva means “the son of Nanda.” Süta speaks the verse.

46.

atho vihäyemam amuà ca lokaà

vimarçitau heyatayä purastät |

kåñëäìghri-seväm adhimanyamäna

upäviçat präyam amartya-nadyäm ||

Having previously concluded that both were to be rejected — giving up this world and Svarga
—and thinking that service to Kåñëa’s lotus feet was the highest goal, he sat down with a vow
of not eating on the bank of the Gaìgä. SB 1.19.5

Çrédhara Svämé’s commentary says, “Thinking of serve to Kåñëa’s feet” means he knew that
this was the highest goal of life. Süta speaks the verse.

47.

na vä idaà räjarñi-varya citraà

bhavatsu kåñëaà samanuvrateñu|

ye ’dhyäsanaà räja-kiréöa-juñöaà

sadyo jahur bhagavat-pärçva-kämäù ||

O best of kings! It is not surprising that those desiring to associate with the Lord, born in the
Päëòava family and devoted solely to Kåñëa, immediately gave up the royal throne served by
kings’ crowns. SB 1.19.20

Bhavatsu means the dependents of Päëòu such as Yudhiñöhira. They immediately gave up the
throne. Also in the assembly, the goal of all listeners was Kåñëa. The sages speak to Parékñit.

48.

api me bhagavän prétaù kåñëaù päëòu-suta-priyaù |

paitå-ñvasreya-préty-arthaà tad-gotrasyätta-bändhavaù ||

Because of affection for his cousins the Päëòavas, Lord Kåñëa, dear to the Päëòavas, has
shown friendship with me, their descendent, by sending you.

anyathä te ’vyakta-gater darçanaà naù kathaà nåëäm |

nitaräà mriyamäëänäà saàsiddhasya vanéyasaù ||

Otherwise how is it possible that men like us at the moment of death can see a perfected
being like you, whose movements are unknown, and is most munificent? SB 1.19.35-36

Because of affection for the Päëòavas, Kåñëa has been friendly to me (gotrasya). You, fully
devoted to Kåñëa are most generous (vanéyasaù), since you request me (Parékñit) to inquire.
Parékñit speaks to Çukadeva.

49.

sa vai bhägavato räjä päëòaveyo mahä-rathaù |

bäla-kréòanakaiù kréòan kåñëa-kréòäà ya ädade ||

That King, grandson of the Päëòavas, and a mahä-ratha, who, while playing as a child with
toys, would enact Kåñëa’s pastimes, was a great devotee. SB 2.3.15

Parékñit, with sakhya and other moods, would enact all the pastimes that Kåñëa performed as
a child in Våndävana. Çaunaka speaks the verse.

50.

There are many statements similar to SB 10.1.1-13.

itthaà dvijä yädavadeva-dattaù

çrutvä sva-rätuç caritaà vicitram

papraccha bhüyo ’pi tad eva puëyaà

vaiyäsakià yan nigåhéta-cetäù

Mahäräja Parékñit, after hearing about those remarkable pastimes of Kåñëa, who had saved
him in the womb of his mother delivered to the Päëòavas, with heart afflicted by separation,
again inquired from Çukadeva Gosvämé about the auspicious topics. SB 10.12.40

His mind was completely (ni) under the control (grhéta-cetäù) of Kåñëa by hearing the
pastimes of Kåñëa.

51.

yena yenävatäreëa bhagavän harir éçvaraù

karoti karëa-ramyäëi mano-jïäni ca naù prabho

yac-chåëvato ’paity aratir vitåñëä

sattvaà ca çuddhyaty acireëa puàsaù

bhaktir harau tat-puruñe ca sakhyaà

tad eva häraà vada manyase cet

O Lord! Hearing about the Lord, full of all qualities, destroyer, of suffering, attractor of the
senses, who through his appearance causes pleasure to the ears and great attraction to the
mind, destroys all disinterest in the topics and all thirst for material enjoyment and produces
prema for the attractive Lord and friendship with the devotees. Please speak of the Lord’s
pastimes if you think I am qualified. SB 10.7.1-2

The commentary says, “Filled with the flood of bliss from the ocean of nectar of Kåñëa’s
childhood pastimes, Parékñit was overjoyed and asked for more pastimes. The activities
performed by the Lord through avatäras like Matsya give joy to my ears and please my mind.
Any human being, by hearing those pastimes, destroys mental fatigue (aratiù) and thirst for
material enjoyment (tåñëä) of various sorts (vi). The heart becomes quickly purified and
develops bhakti to the Lord, servitude and friendship. Being merciful, please speak the
attractive pastimes of the Lord (häram).” Parékñit speaks the verse.

52.

Parékñit had attraction to Kåñëa:

api me bhagavän prétaù kåñëaù päëòu-suta-priyaù |

paitå-ñvasreya-préty-arthaà tad-gotrasyätta-bändhavaù ||

Because of affection for his cousins the Päëòavas, Lord Kåñëa, dear to the Päëòavas, has
shown friendship with me, their descendent, by sending you. SB 1.19.35
The king then requests that Çukadeva teach him about Kåñëa after asking what a dying man
should hear. Çukadeva then says:

varéyän eña te praçnaù kåto loka-hitaà nåpa |

ätmavit-sammataù puàsäà çrotavyädiñu yaù paraù ||

O King! Your question is most excellent. Your question which is the highest among all such
questions is beneficial for the people, and approved by the assembly of sages. SB 2.1.1

Your question, which is highest (paraù) among what should be heard by man, since it
concerning hearing about Kåñëa, is the best (varéyän) because it asks about the source of all
avatäras. It has been asked for the benefit of the people. You have asked the question because
you have constant prema for Kåñëa alone. It is said:

vaiyäsaker iti vacas tattva-niçcayam ätmanaù |

upadhärya matià kåñëe auttareyaù satéà vyadhät ||

Hearing the words of Çukadeva by which he could discern the truth about the soul, Parékñit
concentrated his mind which was always thinking of Kåñëa. SB 2.4.1

He concentrated intensely (vyadhät) his mind (matim) which existed (satém) in Kåñëa.
Parékñit later says:

harer adbhuta-véryasya kathä loka-sumaìgaläù ||

Topics of the Lord who has astonishing powers are all-auspicious for the world.
kathayasva mahäbhäga yathäham akhilätmani |

kåñëe niveçya niùsaìgaà manas tyakñye kalevaram ||

O great soul! Please speak so that I can give up the body absorbing my mind, devoid of
material desires, in Kåñëa who is the soul of all beings. SB 2.8.2-3

Çukadeva speaks the verse.

53.

samyag vyavasitä buddhis tava räjarñi-sattama

väsudeva-kathäyäà te yaj jätä naiñöhiké ratiù

O best of all saintly kings! Because you are greatly attracted to topics of Väsudeva, your
intelligence is firmly fixed in them. SB 10.1.15

Since you have developed a steady rati for topics about Kåñëa, your intelligence is completely
absorbed (samyag vyavasitä). Çukadeva speaks the verse.

54.

After hearing topics about Kåñëa (SB 10.12.49) Parékñit again inquired.

itthaà sma påñöaù sa tu bädaräyaëis

tat-smäritänanta-håtäkhilendriyaù

kåcchrät punar labdha-bahir-dåçiù çanaiù

pratyäha taà bhägavatottamottama

O Çaunaka, greatest of saints and devotees! When Mahäräja Parékñit inquired from Çukadeva
Gosvämé in this way, Çukadeva Gosvämé, immediately remembering subject matters about
Kåñëa within the core of his heart, externally lost contact with the actions of his senses.
Thereafter, with great difficulty, he revived his external sensory perception and slowly began
to speak to Mahäräja Parékñit. SB 10.12.44

Ananta means Kåñëa who revealed all his powers. Çukadeva remembered Kåñëa at every
moment, since Kåñëa was ever-fresh even though he remembered him at all times. Süta
speaks the verse.

55.

After describing Parékñit’s attachment to Kåñëa as a child, Çukadeva is described as having

attraction to Kåñëa similar to the king’s:

vaiyäsakiç ca bhagavän väsudeva-paräyaëaù |

urugäya-guëodäräù satäm syur hi samägame ||

Omniscient Çukadeva was surrendered to Väsudeva. In the meeting of such devotees there
will arise talks containing abundant qualities of Kåñëa, which fulfill all the mind’s desires. SB
2.3.16

The word ca indicates that Çukadeva’s attraction to Kåñëa was similar to Parékñit’s. Thus the
word Väsudeva in this case also indicates the son of Vasudeva. At a meeting of devotees there
are talks (guëodäräù) about Kåñëa. This means that, with the two devotees present, the talks
would be about Kåñëa. Çukadeva speaks the verse.

56.

Since Çukadeva’s topic is Kåñëa alone, half of the whole work, the Tenth and Eleventh
Cantos, relates stories about Kåñëa. That is the proof. Finishing the stories of other forms of
the Lord in other Cantos briefly, these two Cantos discuss Kåñëa in great detail. Starting to
speak, Çukadeva prays for Kåñëa’s mercy:

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù |

patir gatiç cändhaka-våñëi-sätvatäà

prasédatäà me bhagavän satäà patiù ||

He is the protector of prosperity, sacrifice, the citizens, the intelligent, the planets, and the
earth. He is the protector and goal to be attained for the Andhakas, Våñëis and Yadus. May
the Lord, master of the devotees, be pleased with me! SB 2.4.20

Çukadeva speaks the verse.

57.

Vyäsadeva wrote concerning Kåñëa:

anarthopaçamaà säkñäd bhakti-yogam adhokñaje |

lokasyäjänato vidväàç cakre sätvata-saàhitäm ||

And Vyäsa saw bhakti-yoga directed to Kåñëa, which effectively destroys jéva’s saàsära.
Learned Vyäsa then wrote the Bhägavatam for ignorant people.

yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe |

bhaktir utpadyate puàsaù çoka-moha-bhayäpahä ||

By hearing Bhägavatam, bhakti for the Supreme Lord Kåñëa appears. Hearing it also destroys
lamentation, illusion and fear in the human being. SB 1.7.6-7

In the above verse adhokñaja means Kåñëa for it is said:

adho’nena çayänena çakaöäntara-cäriëä |

räkñasé nihatä raudrä çakuné-veça-dhäriëé ||

pütanä näma ghorä sä mahä-käyä mahä-balä |

viña-digdha-stanaà kñudrä prayacchanté janärdane ||

dadåçur nihatäà tatra räkñaséà vana-gocaräù |

punar jäto’yam ity ähur uktas tasmäd adhokñajaù ||

An angry Räkñasé, entering the cart, was killed as Kåñëa slept beneath the cart’s axel. Fierce
Pütanä with great strength and huge body, dressing herself auspiciously, gave her poisonous
breast to Kåñëa. Seeing that she was killed, the cowherds said “He has been born again.”
Therefore he was called Adhokñaja (beneath the axe – adhokña and born again- -ja). Hari-
vaàça 2.101.30-32

This passage from Hari-vaàça concerning Kåñëa’s name is well known. Thus all the later
verses in the Bhägavatam are about Kåñëa directly. The author of Çré-bhagavan-näma-
kaumudé says kåñëa-çabdasya tamäla-çyämala-tviñi yaçodä-stanandhaye para-brahmaëi
rüòhiù: Kåñëa indicates the Supreme Brahman, para-brahman, with the complexion of a dark
tamäla tree who drank milk from the breast of Yaçodä. Because of the abundant usage of the
name, from the beginning that work there is clear understanding of that meaning of the word.
In Chändogya Upaniñad it is said kåñëäya devaké-nandanäya: to the son of Devaké, Kåñëa. In
the verse under discussion, SB 1.7.7, the goal of the work is clear: it is Kåñëa alone. By that
one statement alone, Kåñëa’s completeness is proved. Süta speaks the verse.

58.
Närada is described:

tatränvahaà kåñëa-kathäù pragäyatäm

anugraheëäçåëavaà manoharäù |

täù çraddhayä me ’nupadaà viçåëvataù

priyaçravasy aìga mamäbhavad ruciù Viswanath favors the reading “ ratiù” and quotes it that
way in Mädhurya-kädambiné 8.12 and elsewhere.3 ||

By the mercy of the sages who were chanting about the attractive pastimes of Kåñëa daily, I
heard about Kåñëa in that place with äsakti. Hearing constantly, I then developed rati for
Kåñëa. SB 1.5.26

This is the same Kåñëa who sucked Yäçodä’s breast referred to by Parékñit later, since the
verses should harmonize their meaning:

yena yenävatäreëa bhagavän harir éçvaraù

karoti karëa-ramyäëi mano-jïäni ca naù prabho

yac-chåëvato ’paity aratir vitåñëä

sattvaà ca çuddhyaty acireëa puàsaù

bhaktir harau tat-puruñe ca sakhyaà

tad eva häraà vada manyase cet

O Lord! Hearing about the Lord, full of all qualities, destroyer, of suffering, attractor of the
senses, who through his appearance causes pleasure to the ears and great attraction to the
mind, destroys all disinterest in the topics and all thirst for material enjoyment and produces
prema for the attractive Lord and friendship with the devotees. Please speak of the Lord’s
pastimes if you think I am qualified. SB 10.7.1-2

Närada speaks to Vyäsa.

59.

Närada repeats his conclusion in verses like SB 1.6.28:

evaà kåñëa-mater brahman näsaktasyämalätmanaù |

kälaù prädurabhüt käle taòit saudämané yathä ||

O brähmaëa Vyäsa! Concentrating only on Kåñëa, not attached to material enjoyment and
pure in mind, the time of receiving my spiritual body occurred simultaneously with that of
giving up my material body, like lightning flashing simultaneously with lightning.

Elsewhere he says:

yüyaà nå-loke bata bhüri-bhägä

lokaà punänä munayo 'bhiyanti

yeñäà gåhän ävasatéti säkñäd

güòhaà paraà brahma manuñya-liìgam

You Päëòavas are most fortunate in this world. Sages who purify the planets come and visit
your houses because the Supreme Brahman personally resides in your houses in a human
form.

sa vä ayaà brahma mahad-vimågya-

kaivalya-nirväëa-sukhänubhütiù

priyaù suhåd vaù khalu mätuleya

ätmärhaëéyo vidhi-kåd guruç ca

Kåñëa definitely expands as the Brahman, the realization of bliss without qualities, which is
sought by great sages. He also resides in your house as the object of affection, a friend, a
cousin, as your soul, as a person worthy of worship, as a servant and as a guru.

na yasya säkñäd bhava-padmajädibhé

rüpaà dhiyä vastutayopavarëitam

maunena bhaktyopaçamena püjitaù

prasédatäm eña sa sätvatäà patiù

The truth about Kåñëa is not perceived as it actually is by Brahmä or others by their
intelligence. May the Lord of the devotees, who is worshipped by vows of silence, bhakti and
control of the mind, be pleased with us! SB 7.10.48-50

Çrédhara Svämé’s commentary says, “When Yudhiñöhira lamented that Prahläda was fortunate
since the Lord revealed himself to him, whereas the Päëòavas were misfortunate, Närada
replied with the above verses.” Maëusya-liìgam means a form with hands and feet that
appears human. It cannot actually be perfectly described since it is impossible to describe the
nature of a substance as para-brahman even with that form. Thus it is said in Viñëu-sahasra-
näma that the Lord is anirdeçya-vapuù: he has a body which cannot be described. These
verses appear again at the end of the Seventh Canto (SB 7.15.15-17) since they are most
pleasurable. Närada speaks to Yudhiñöhira.
60.

Närada’s attachment to Kåñëa is clear:

deva-dattäm imäà véëäà svara-brahma-vibhüñitäm |

mürcchayitvä hari-kathäà gäyamänaç carämy aham ||

Playing mürcchanas and äläpas on the véëa given by the Lord, using the seven sacred notes of
the scale, I wander about singing the glories of the Lord.

pragäyataù sva-véryäëi tértha-pädaù priya-çraväù |

ähüta iva me çéghraà darçanaà yäti cetasi ||

When I sing his glories, the Lord who makes any place that he touches holy, and who is
attracted to those who sing his glories, quickly appears in my heart, as if being called. SB
1.6.32-33

The véëä was given by Kåñëa (deva). The Liìga Puräëa describes how Kåñëa gave him the
véëä. The meaning is that in his heart he saw that form of Kåñëa who had given him the véëa.
It is stated that Närada sought out Kåñëa since he always remembered that person who had
made the gift. Närada speaks to Vyäsa.

61.

tvam ätmanätmänam avehy amogha-dåk

parasya puàsaù paramätmanaù kaläm |

ajaà prajätaà jagataù çiväya tan

mahänubhäväbhyudayo ’dhigaëyatäm ||
You possess useful knowledge! Please understand spontaneously that you were born as a
portion of the supreme person, Paramätmä, for the benefit of the world. Therefore please
describe the glories of the all powerful Lord. SB 1.5.21

O you who possess perfect knowledge! Understand by yourself that you are an aàça of the
supreme Lord. Understand also the Lord who though unborn (ajam) has appeared (prajätam)
as Kåñëa. Understanding both these facts, the pastimes (abhyudayaù) of Kåñëa, who shows
greater powers than all the avatäras and their sources, should be described (adhigaëyatäm).
Though you are also the Lord, do not show mäyä, your form of ignorance. Närada speaks to
Vyäsa.

62.

Närada taught Vyäsa the Kåñëa mantra composed of catur-vyüha forms so that he could
manifest the Puräëa. He also teaches that the devotees are the greatest.

oà namo bhagavate tubhyaà väsudeväya dhémahi |

pradyumnäyäniruddhäya namaù saìkarñaëäya ca ||

I offer respects to you, Bhagavän Kåñëa. Let us respect Väsudeva, Pradyumna, Aniruddha and
Saìkarñaëa (Balaräma) in our minds.

iti mürty-abhidhänena mantra-mürtim amürtikam |

yajate yajïa-puruñaà sa samyag darçanaù pumän ||

Using this mantra indicating the four forms, one worships the deity who is the subject of the
dhyäna-mantra, the Lord worthy of worship. That worshipper is worthy of being seen. SB
1.5.37-38
The meaning is clear. Närada speaks to Vyäsa.

63.

Brahmä speaks of Kåñëa:

bhümeù suretara-varütha-vimarditäyäù

kleça-vyayäya kalayä sita-kåñëa-keçaù |

jätaù kariñyati janänupalakñya-märgaù

karmäëi cätma-mahimopanibandhanäni ||

Kåñëa, with skillfully bound up hair, whose method of attainment is unknown to men,
having made his appearance to relieve the earth of the suffering caused by the armies of
demons, and to relieve the devotees of their pain of separation, will perform activities whose
sweetness will hide his powers. SB 2.7.26

To remove the suffering of earth afflicted by demon armies, the Lord, whose method of
attainment cannot be understood by us since he is superior to Paramätmä, will appear (jätaù)
and will perform activities (kariñyati karmäëi). Who is he? He has bound black hair and
comes with his aàça (kalayä). Because his aàça is mentioned, it means that the Lord is
Svayam Bhagavän. In other scriptures it is well known that two persons with bound black
hair were seen by the devatäs. Balaräma is also indicated since Kåñëa does not appear
without him.

“Why would Bhagavän who is superior to the puruñas appear personally just to remove the
burden of the earth?” He will perform activities whose abundant sweetness, superior to his
powers, will be discussed profusely (upanibadhanäni) by the devotees. Though removing the
earth’s burden can be easily done by his aàça or a shadow of his desire, he will appear and
manifest his pastimes for showering his sweetness, giving joy to devotees who maintain their
lives by his lotus feet. That is made clear when his pastimes are described in the verse after
that (SB 2.7.27). Also it is made clear in the following:
tathäyaà cävatäras te bhuvo bhära-jihérñayä |

svänäà cänanya-bhävänäm anudhyänäya cäsakåt ||

You appear in this world in this way, in your spiritual form, with a desire to relieve the
burden of the earth and to give continuous happiness to your dedicated devotees by letting
them worship you. SB 1.7.25

This is explained by Çrédhara Svämé. “Does not relieving the burden of the earth take place by
my desire alone? (Kåñëa asks the question.) You come to give happiness to your devotees.”
In SM 10.90.48 it is said that though he can relieve the earth of its burden by his desire alone,
while playing, he also destroys adharma with his arms. From the verse (SB 2.7.26) it is clear
that Brahmä was absorbed in describing the astonishing nature of only Kåñëa. Thus he says:

tad bhüri-bhägyam iha janma kim apy aöavyäà

yad gokule ’pi katamäìghri-rajo-’bhiñekam

yaj-jévitaà tu nikhilaà bhagavän mukundas

tv adyäpi yat-pada-rajaù çruti-mågyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even
today by the Upaniñads. SB 10.14.34

Brahmä speaks the verse to Närada.

64.
What more can be said about the speaker of the catuù-çloké, Bhagavän. Kåñëa speaks the
catuù-çloké, for the following verse describing the transmission of the verses refers to Kåñëa:

dadarça taträkhila-sätvatäà patià

çriyaù patià yajïa-patià jagat-patim |

sunanda-nanda-prabalärhaëädibhiù

sva-pärñadägraiù parisevitaà vibhum ||

Brahmä saw the Lord, the Lord of all the devotees, the Lord of Lakñmé, the Lord of sacrifice
and the Lord of the universe, served by his chief followers such as Sunanda, Nanda, Prabala
and Arhaëa. SB 2.9.15

Akhilänäà sätvatäm patim means “the lord of all the Yadu warriors.”

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù |

patir gatiç cändhaka-våñëi-sätvatäà

prasédatäà me bhagavän satäà patiù ||

He is the protector of prosperity, sacrifice, the citizens, the intelligent, the planets, and the
earth. He is the protector and goal to be attained for the Andhakas, Våñëis and Yadus. May
the Lord, master of the devotees, be pleased with me! SB 2.4.20

This verse specifically mentioning the Yadus as Sätvatas confirms the meaning of the previous
verse with words like çriyaù patiù and yajïa-patiù.

purä mayä proktam ajäya näbhye

padme niñaëëäya mamädi-sarge

jïänaà paraà man-mahimävabhäsaà

yat sürayo bhägavataà vadanti

Previously at the beginning of creation, I spoke to Brahmä sitting on his lotus in lake of my
navel the highest knowledge--which reveals my pastimes, and which the devotees call the
four essential verses of Bhägavatam. SB 3.4.13

In this verse Kåñëa speaks to Uddhava about giving Brahmä the catuù-çloké.

yo brahmäëaà vidadhäti pürvaà

yo vidyäs tasmai gopäyati sma kåñëaù |

taà ha devam ätma-buddhi-prakäçaà

mumukñur vai çaraëam anuvrajeta ||

Kåñëa created Brahmä and preserved knowledge of the eighteen syllable mantra for him.
Those who have given up everything for Kåñëa surrender to him, the revealer of all
knowledge and endowed with all pastimes. Gopäla-täpané Upaniñad 1.22

This çruti shows that Kåñna taught Brahmä.

tad u hoväca | brahma-savanaà carato me dhyätaù stutaù

paramaù parärdhänte so’budhyata |

gopa-veço me puruñaù purastäd ävirbabhüva ||

Brahmä then explained. When I passed the first half of my day in meditating and praising,
after then end of the parärdha, the Supreme Lord awoke to my presence. He appeared before
me wearing the dress of a cowherd. Gopäla-täpané 1.25
According to this, in some kalpas Kåñëa shows his cowherd form to Brahmä at the time of the
beginining of creation and thus his abode is known as Mahä-vaikuëöha.

sa jäto bhagavac-chaktyä tat-kälaà kila coditaù |

sisåkñäyäà matià cakre pürva-saàskära-saàskåtaù |

dadarça kevalaà dhväntaà nänyat kim api sarvataù ||23 ||

uväca puratas tasmai tasya divya sarasvaté |

kämaù kåñëäya govinda he gopé-jana ity api |

vallabhäya priyä vahner mantram te däsyati priyam ||24 ||

tapas tvaà tapa etena tava siddhir bhaviñyati |||

atha tepe sa suciraà préëan govindam avyayam |

At that time, Brahmä, after appearing, inspired by the energy of the Lord, developed the
desire to create the worlds under the influence of his previous impressions. But he saw only
darkness and nothing else in all directions. A divine voice then spoke to him directly and
gave him the dear mantra composed of the käma-béja, the words kåñëäya, govinda, gopé-jana-
vallabhäya and the syllable dear to fire (svähä). “You are an expert in meditation. You should
meditate using this mantra. You will attain your desires.” Brahmä underwent meditation for a
long time and pleased the highest form of God, the indestructible Govinda, Kåñëa. Brahmä-
saàhitä 5.22-25

It should be understood that the words sunanda prabalärhaëädhibhiù (SB 2.9.14) indicate
that Prabala and other associates of Viñëu along with Sunanda, Nanda and others, appeared
when Kåñëa appeared in Dvärakä. It is said sunanda-nanda-çérñaëyä ye cänye sätvatarñabhäù:
how are the best of the Sätvatas headed by Nanda and Sunanda, protected by the arms of
Kåñëa and Balaräma? (SB 1.14.32)
Though there are many avatäras and sources of avatäras (puruñas), at the beginning of the
Puräëa, the sages headed by Çaunaka indicate Kåñëa as supreme. What is most beneficial for
mankind, what is the essence of scripture, and what is most pleasing to the ätmä, which we
asked about previously in general, is, for us, the description of the pastimes of Kåñëa. This is
expressed in the following:

süta jänäsi bhadraà te bhagavän sätvatäà patiù |

devakyäà vasudevasya jäto yasya cikérñayä ||

O Süta! Blessings to you! You know for what purpose the Lord, master of the Yadus,
appeared in Devaké, the wife of Vasudeva. SB 1.1.12

They give blessings because of eagerness that arose simultaneously with questions about
Kåñëa’s pastimes. Bhagavän, lord of the Yadus, is the avatäré, source of all avatäras.

65.

tan naù çuñrüñamäëänäm arhasy aìgänuvarëitum |

yasyävatäro bhütänäà kñemäya ca bhaväya ca ||

O Süta (aìga)! You should describe that Lord to us, who are eager to hear. The Lord made
his appearance for protection and material prosperity of all beings. SB 1.13

O Süta (aìga)! Generally he appears for protection and prosperity. Describing Kåñëa’s
powers, they reveal their enthusiasm to hear about his qualities.

66.

äpannaù saàsåtià ghoräà yan-näma vivaço gåëan |

tataù sadyo vimucyeta yad bibheti svayaà bhayam ||

His name, which fear personified fears, immediately liberates helpless persons afflicted by the
terrors of material existence. SB 1.1.14

The name of Kåñëa (yan näma) immediately frees person from saàsära (tataù) since he is the
avatäré, and all avataräs find their conclusion in him. The great effects of his name, even
more than Kåñëa personally, are described in Viñëu Puräëa, in another way. There in prose,
it says that his names are the cause of all other names of the Lord. The name frees one from
saàsära because fear itself fears the name.

67.

yat-päda-saàçrayäù süta munayaù praçamäyanäù |

sadyaù punanty upaspåñöäù svardhuny-äpo nu sevayä ||

His devotees, having taking shelter of his lotus feet and having fixed their mind in the Lord,
immediately purify others of all sins just by their thinking of the devotees, whereas the waters
of the Gaìgä purify only by contact and direct service. SB 1.1.15

Those who have taken shelter of Kåñëa’s feet, whose intelligence is fixed on Kåñëa
(praçamäyanäù), purify others. Çamo man-niñöhatä buddheù: çama means having the
intelligence fixed on me. (SB 11.19.36) This is authoritative since it spoken by the Lord
himself. Praçama means strong fixation since it is related to Kåñëa, the full form of Bhagavän.
Praçamäyanäù means “those whose shelter or path is strongly fixing their intelligence on
Kåñëa.” The sages are those whose minds are attracted to the rasa of Kåñëa’s pastimes, such
as Çukadeva. Being served just by being close to them (proximity), they purify those persons
immediately of sins and desires. But the water of the Gaìgä, though it emanates from the feet
of Vämana directly and is another form of the spiritual and pure Lord, purifies by repeated,
direct use, not just by proximity. Even by direct service, the water does not purify
immediately. The purification is superior because of the superiority of the devotees to the
water. Therefore the devotees are more glorious than the Gaìgä water. térthaà cakre
nåponaà yad ajani yaduñu svaù-sarit päda-çaucaà: when the Lord descended among the
Yadus, his glories eclipsed the Ganges as a holy place. (SB 10.90.47) Çrédhara Svämé’s
commentary says “Previously Gaìgä was the supreme tértha. Now, when Kåñëa’s glories have
appeared among the Yadus as a tértha, they have made the Gaìgä less (unam), into a place to
wash the feet.”

68.

The tenth canto verse’s purport is explained in the beginning.

ko vä bhagavatas tasya puëya-çlokeòya-karmaëaù |

çuddhi-kämo na çåëuyäd yaçaù kali-maläpaham ||

What person, desiring satisfaction of his intelligence, will not hear the glories of the Lord,
whose actions are praised by reputed persons? SB 1.1.16

The meaning is clear.

69.

Because of the above glories of Kåñëa, they concluded:

tasya karmäëy udäräëi parigétäni süribhiù |

brühi naù çraddadhänänäà lélayä dadhataù kaläù ||

Please tell us, full of faith, about the activities of the Lord who brings the forms of all avatäras
by his will—activities bestowing the highest bliss to his devotees, which are glorified by the
sages. SB 1.1.17
 Please speak about the activities, such as his birth, which give the highest bliss (udäräëi). He
has appeared, bringing (dadhataù) his various aàças (kaläù) such as the puruñävatäras
effortlessly (lélayä) since he is by nature complete.

70.

athäkhyähi harer dhémann avatära-kathäù çubhäù |

lélä-vidadhataù svairam éçvarasyätma-mäyayä ||

O intelligent sage! Narrate the non-material stories of avatäras of the Supreme Lord, Kåñëa,
who performs his eternal pastimes independently by his yoga-mäyä potency. SB 1.1.17

Speak about the main avatäras of Kåñëa, as an accompanying narration, after describing
Kåñëa. Hareù means “of Kåñna” due to the context. Avatäras refers to puruñävatäras,
guëävatäras, and lélävatäras. Speak of their pastimes (kathäù), such as creation and removing
the burden of the earth.

71.

The sages reveal that they can never be satisfied, since they desire to hear repeatedly Kåñëa’s
pastimes out of enthusiasm.

vayaà tu na vitåpyäma uttama-çloka-vikrame |

yac-chåëvatäà rasa-jïänäà svädu svädu pade pade ||

We are not fully satisfied with the exploits of the Lord whose fame is the highest, because at
every moment those exploits become more relishable for the hearers who have knowledge of
rasa. SB 1.1.19
We are satisfied with yoga and sacrifices, but not with hearing about Kåñëa’s pastimes.
Acutely (vi) we are not satisfied with the exploits of he who is most praised (uttama-çloka)
since those pastimes make Gaìgä insignificant (as described previously). It is never sufficient
hearing about him. Why? For the hearers, those pastimes becomes increasingly attractive. Or
the verse can express “Let others be satisfied, but we are not” because of the word tu (but).

72.

kåtavän kila karmäëi saha rämeëa keçavaù |

atimartyäni bhagavän güòhaù kapaöa-mänuñaù ||

The Supreme Lord Keçava, whose intentions remain concealed because he is deceptive to
mankind, performed non-human pastimes with Balaräma. SB 1.1.20

Commentary of Çrédhara Svämé says “The verse expresses the desire to have Kåñëa’s pastimes
recited. The pastimes, such as lifting Govardhana, are beyond human ability (amartyäni).”

“How does he become human and then perform non-human pastimes?” He is a deceptive
human (kapaöa-mänuñaù). The word mänuñaù (human) means “having a material body.”
Therefore Kåñëa’s body is deceptively (kapaöa) human. He has a remarkable human form
since he performs human-like pastimes using a human form, while the normal human form
cannot as parabrahman. He does not refuse that form since it does not impede his powers.
That he is not a material being is confirmed in the story of stealing the Syamantaka gem:

sa vai bhagavatä tena yuyudhe sväménätmanaù

puruñam präkåtaà matvä kupito nänubhäva-vit

Unaware of his true position and thinking him an ordinary man, Jämbavän angrily began
fighting with the Supreme Lord, his master. SB 10.56.22
This is also understood by amåtam mäyä-manuñyasya vadasva vidvan: please reveal the
confidential activities of Kåñëa, appearing in a human form by his mercy. (SB 10.1.7)

Since he is a false human, his real nature as Bhagavän is hidden (güòhaù). Çaunaka speaks
the verse.

73.

Süta, being satisfied (SB 1.2.1), after offering respects (SB 1.2.2), begins the Puräëa by saying:

munayaù sädhu påñöo ’haà bhavadbhir loka-maìgalam |

yat kåtaù kåñëa-sampraçno yenätmä suprasédati ||

O sages! You have asked good questions about what is beneficial for the world, because you
have asked questions all about Kåñëa, by which the intellect is immediately satisfied. SB 1.2.5

The commentary of Çrédhara Svämé says, “Since it was said their words are worshippable,
Süta worships their statements in this verse. O sages! You have inquired from me very well
since this is auspicious for the worlds--because you have asked about Kåñëa. A question
concerning extracting the essence of all scripture means talking about Kåñëa.”

In later verses the words adhokñaja, Väsudeva, sätvatäm pati and Kåñëa indicate Kåñëa as the
main subject. The sages asked about what was best (çreyaù) for humans. The answer is that
topics about Kåñëa are best form them since they are auspicious for all people (loka-
maìgalam). The cause is that they please the ätmä (yenätmä suprasédati). Süta speaks the
verse.

74.
In this way the thesis has been proven by showing unity of the hearers and speakers in
Bhägavatam.

It is proved by the six qualities of scripture (çruti, liìga, väkya, prakaraëa, sthäna, saìkhya)
which act as proof. Çruti is independent proof (literal meaning). It was shown in kåsëas tu
bhagavän svayam.

Liìgam means statements which agrees with and supports the çruti statement. Lakñaëä
means suggested meaning. The suggested meaning supports the çruti statement.4

tävat sarve vatsa-päläù paçyato ’jasya tat-kñaëät

vyadåçyanta ghana-çyämäù péta-kauçeya-väsasaù

Then, while Lord Brahmä looked on, all the calves and the boys tending them immediately
appeared to have complexions the color of bluish rainclouds and to be dressed in yellow
silken garments. Taking this statement along with kåñëas tu bhagavän svayam, it means that
these Viñëu forms are Kåñëa’s expansions. However if one were to take this verse
independently, one could derive another meaning. 5 SB 10.13.46

But elsewhere çruti meaning is produced by strength of liìga as in a mantra like barhir deva-
sadanaà: kuça grass is the residence of the devatäs. (Apastambha Çrauta-sütra, Black Yajur
Veda 1.3.11) In this case the statement kåñëas tu bhagavän svayam is the perfect çruti
statement.

Väkya means intepreting the syntax to bring about a unified meaning from many words,
according to expectancy (äkaìkñä), connection (yogyatä) and proximity in time and space
(äsatti). For instance take the following two statements:

yasyäà vai çrüyamäëäyäà kåñëe parama-püruñe |

bhaktir utpadyate puàsaù çoka-moha-bhayäpahä ||

By hearing Bhägavatam, bhakti for the Supreme Lord Kåñëa appears. Hearing it also destroys
lamentation, illusion and fear in the human being. SB 1.7.7

bhakti-yogena manasi samyak praëihite ’male |

apaçyat puruñaà pürëaà mäyäà ca tad-apäçrayam ||

In that mind which was undisturbed because it was pure from the performance of bhakti, he
saw Lord Kåñëa, complete with all his energies and spiritual expansions, and also saw mäyä
who took shelter behind the Lord (pürëaà puruñam). SB 1.7.4

The pürëaà puruñam refers to Kåñëa. That is understood clearly by the statement of SB 1.7.7.

Prakaraëa means adding further knowledge acquired elsewhere. This is found in the
statement in SB 1.10.12. There are statements like “one should worship with the darça and
pürëamäsa sacrifices. Then there is the statement “A person desiring Svarga should worship
with an agniñöoma sacrifice.” This makes the goal of the sacrifices mentioned in the first
instance clear.

Thus in SB 1.10.12, Çaunaka and the sages, desiring to know the cause of Kåñëa’s appearance
when they begin to listen, suggested that Kåñëa alone, because he is most astonishing, is to be
known in all cases. Thus they indicated that he is Svayam Bhagavän. This was also shown by
the unity of mind of all the hearers and speakers in Bhägavatam.

Sthäna refers to establishing a relation according to words mentioned in a sequence of verses.

This is also seen in SB 1.7.7. Thus in the section on darña-paurëamäsa sacrifices, some actions
such as soma offerings gather together mantras like darvir asi. The relationship is established
by the order of the mantras. Thus in munayaù sädhu påñöo’haà bhavadbhir loka-maìgalam |
yat-kåtaà kåñëa-sampraçnaù, the word Kåñëa means the child born of Devaké only, since it
occurs in the answer to the first question.

Samäkhya refers to explanation by similarity of names. Thus jagåhe pauruñam rüpaà

bhagavän, pauruñam should be explained in terms of puàsaù in ete cämça-kaläù puàsaù
krñëas tu Bbagavän svayam. Similarly mantras defining sacrifice (adhvara) are used in actions
of the ädhvarya priest.

It is seen that in this work of eighteen thousand verses, Kåñëa is repeatedly mentioned and
particularly in the First, Tenth and Eleventh cantos. His name is repeated often in the Second
Canto in the conversation between Brahmä and Närada. His name is found in the Third
Canto, in the conversation between Vidura and Uddhava, and in the Fourth Canto with
verses like SB 4.17.6 (previously quoted) and the following:

täv imau vai bhagavato harer aàçäv ihägatau

bhära-vyayäya ca bhuvaù kåñëau yadu-kurüdvahau

These two portions of the Lord have entered Kåñëa and Arjuna, best of the Yadu and Kuru
dynasties for relieving the earth of its burden. SB 4.1.57

In the Fifth canto there is the following:

räjan patir gurur alaà bhavatäà yadünäà

daivaà priyaù kula-patiù kva ca kiìkaro vaù

astv evam aìga bhagavän bhajatäà mukundo

muktià dadäti karhicit sma na bhakti-yogam

O King Parékñit! Kåñëa was the protector, instructor, object of worship, giver of affection,
and the protector of both the Yadus and Päëòavas. But he was sometimes your servant. The
Lord gives liberation but not even bhäva-bhakti to those who worship him. SB 5.6.18

In the Sixth Canto there is the following:

mäà keçavo gadayä prätar avyäd

govinda äsaìgavam ätta-veëuù

näräyaëaù prähëa udätta-çaktir

madhyan-dine viñëur aréndra-päëiù

May Keçava protect me with his club in the first portion of the day, and may Govinda, who is
always engaged in playing his flute, protect me in the second portion of the day. May Lord
Näräyaëa, who is equipped with all potencies, protect me in the third part of the day, and
may Lord Viñëu, who carries a disc to kill his enemies, protect me in the fourth part of the
day (noon). SB 6.8.20

In the Seventh Canto Kåñëa is mentioned in the conversation between Närada and
Yudhiñöhira. In the Eighth Canto the seed of Kåñëa’s greatness is suggested when Kälanemi
does not get liberated when killed by Ajita. When born as Kaàsa and killed by Kåñëa, he
attained liberation. Thus the Eighth Canto contains the first part of the story of his liberation
by Kåñëa. In the Ninth Canto all the latter chapters mention Kåñëa. In the twelfth canto there
are many verses such as:

çré-kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug-

räjanya-vaàça-dahanänapavarga-vérya

govinda gopa-vanitä-vraja-bhåtya-géta

tértha-çravaù çravaëa-maìgala pähi bhåtyän

O Kåñëa! O friend of Arjuna! O chief among the descendants of Våñëi! O destroyer of those
kings who are disturbing elements on this earth! O Lord whose prowess never deteriorates!
O Govinda! O Lord who gives pleasure to the ears by the fame which purifies the universe,
which is sung by Uddhava, the servant of the gopés of Vraja! O Lord, please protect your
devotees. SB 12.11.25

As the Bhägavatam progresses, there is more and more glorification of Kåñëa. Repetition of
his name leads to prominence in the scripture as in änandamayo ‘bhyäsät: the Lord is full of
bliss, because of repetition the word. (Brahma-sütra 4.1.12) Since Kåñëa is established by
other scriptures also, Kåñëa becomes most prominent in this scripture. Thus it is proved that
Kåñëa is the root form of Bhagavän. The work is called Bhägavatam because it explains
Svayam Bhagavän Kåñëa. Not only is Kåñëa alluded to in many places, but over half the work
directly indicates him. And that is indicated with great wonder. Therefore it was correctly
stated ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam (SB 1.3.28)

Thus the armies of the king of words (powerful statements) have been described. Other
similar statements are also seen. añöamas tu tayor äsét svayam eva hariù kila: but their eighth
son was Svayam Bhagavän. (SB 9.24.55)

The word kila indicates that Kåñëa is famous and hari means Bhagavän, for it is said
vasudeva-gåhe säkñäd bhagavän puruñaù paraù: the supreme person Bhagavän was born in
Vasudeva’s house. (SB 10.1.23) Çukadeva speaks the verse.

75.

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because Kåñëa was their friend, the
highest bliss, eternal and complete. SB 10.14.32
The word brahma means the greatest. Thus it means that Kåñëa is complete. Such descriptive
terms support the thesis. Brahmä speaks to Kåñëa.

76.

Therefore it is said:

svayaà tv asämyätiçayas tryadhéçaù

sväräjya-lakñmy-äpta-samasta-kämaù

balià haradbhiç cira-loka-pälaiù

kiréöa-koöy-eòita-päda-péöhaù

No one is equal to him or superior to him. He is master of the three Viñëus. All his desires
are fulfilled by his wealth of bliss. His feet are praised by the sound by ten million crowns of
the devatäs offering respects while presenting gifts. SB 3.2.21

No one is equal (sämya) or superior (atiçayaù) to him since he is lord of Saìkarñaëa,

Pradyumna and Aniruddha. He has attained all enjoyment by the wealth of his svarüpa full of
the highest bliss, which is superior to anything else, since he is the aàçé of all beings. His
feet are worshipped by the millions of crowns of antaryämés of unlimited universes, who
protect the planets for a long period (céra-loka-pälaiù), who offer gifts of what he desires.
Devatäs like Brahmä do not protect the planets for long periods of time. The excessive praise
indicates that he is the most excellent. The word Kåñëa should be understood to be the
subject of the sentence. Svayam stands for Svayam Bhagavän. Uddhava speaks to Vidura.

77.

His completeness is shown by an example.

devakyäà deva-rüpiëyäà viñëuù sarva-guhä-çayaù

äviräséd yathä präcyäà diçéndur iva puñkalaù

Then the Lord, complete with all his expansions, who is situated in the core of everyone’s
heart, responding to the request of his devotees, appeared as he is, like the full moon rising
on the eastern horizon, from Devaké, who is non-different from the Lord. SB 10.3.8

Yathä means yathävat, as he is, in his own svarüpa. Çukadeva speaks the verse.

78.

akhaëòa-maëòalo vyomni raräjoòu-gaëaiù çaçé

yathä yadu-patiù kåñëo våñëi-cakrävåto bhuvi

The full moon shone in the sky, surrounded by stars, just as Kåñëa, the Lord of the Yadu
dynasty, shone brilliantly on the earth, surrounded by all the Våñëis. SB 10.20.44

The meaning is clear. Çukadeva speaks the verse.

79.

Since Bhägavatam is Kåñëa’s other form, it mainly expresses Kåñëa.

kåñëe sva-dhämopagate dharma-jïänädibhiù saha |

kalau nañöa-dåçäm eña puräëärko ’dhunoditaù ||

Though Kåñëa left Dvärakä, arrived at Prabhäsa, and then disappeared along with his six great
qualities, this Puräëa, another form of the sun, has now risen in Kali-yuga for those who have
lost their knowledge. SB 1.3.43
The meaning is clear. Süta speaks the verse.

80.

Kåñëa has been shown to be Svayam Bhagavän. He becomes the goal of all efforts.

sarve vedäù sarva-vidyäù sarva-çästräù

sarve yajïäù sarva éòyaç ca kåñëaù |

viduù kåñëaà brähmaëäs tattvato

ye teñäà räjan sarväjïäù samäptäù ||

O king! All the Vedas, all knowledge, all scriptures, all sacrifices, all worship is Kåñëa.
Brähmaëas who know Kåñëa in truth have achieved all knowledge. Mahäbhärata

This shows that Kåñëa is complete since he is the end of all endeavors. In Gétä it is said vedaiç
ca sarvair aham eva vedyo vedänta-kåd veda-vid eva cäham: I am to be known by all the
Vedas; I am the maker of the Vedas. I alone know the Vedas. (BG 15.15) brahmaëo hi
pratiñöhäham: I am the basis of Brahman. (BG 14.27)

yasyaika-niçvasita-kälam athävalambya

jévanti loma-vilajä jagad-aëòa-näthäù |

viñëur mahän sa iha yasya kalä-viçeño

govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda whose first expansion is Mahä-viñëu, who determines
the appearance and disappearance of the rulers within the universe (even Kñirodakaçäyé-
viñëu) by his exhalation and inhalation of breath. Brahma-saàhitä 5.48
“In Padma Puräëa, Uttara-khaëòa it is said that Näräyaëa alone, the lord of Vaikuëöha is the
source of all avatäras (avatäré). In Païcarätra it is said that Väsudeva is the source of all
avatäras. One should not say that it is Kåñëa, because different forms, names, associates and
places are mentioned. Thus why is Kåñëa considered the source of all avatäras or Svayam
Bhagavän?”

In Tattva Sandarbha it was shown that Bhägavatam is the king of all scriptures as general
precept. It is well known that Vyäsa revealed this work after manifesting full knowledge. It is
seen clearly that all other scriptures are defeated in it.

ity aìgopadiçanty eke vismåtya präg udähåtam

muni-väsa-niväse kià ghaöetäriñöa-darçanam

Some men proposed that the troubles were due to Akrüra’s absence, but they had forgotten
the glories of the Supreme Lord, which they themselves had so often described. Indeed, how
can calamities occur in a place where the Lord, the residence of all the sages, resides? SB
10.57.31

evaà vadanti räjarñe åñayaù kecanänvitäù

yat sva-väco virudhyeta nünaà te na smaranty uta

Such is the account given by some sages, O wise King, but those who speak in this illogical
way are contradicting themselves, having forgotten their own previous statements. SB 10.7.30

hitvä sva-çiñyän pailädén bhagavän bädaräyaëaù

mahyaà puträya çäntäya paraà guhyam idaà jagau

The incarnation of Godhead Vedavyäsa, ignoring his disciples headed by Paila, instructed
Çrémad-Bhägavatam to me because I was free from all material desires. SB 9.22.22

Thus all scriptures are represented by the Bhägavatam, and in Bhägavatam Kåñëa is stated to
be Svayam Bhagavän. One sees that a particular object is praised because of the nature of the
praiser. In the assemblies of village leader and the king there is a difference in objects which
are praised as most excellent. Thus, though other things are praised in other scriptures, Kåñëa
is shown to be supreme since he is praised in the Bhägavatam. It was previously explained
that the limiting statement kåñëas tu bhagavän svayam refuted all other statements.

Thus Näräyaëa, Väsudeva and others should be considered particular forms of Kåñëa. Kåñëa
is Mahä-näräyaëa as stated by Brahmä with näräyaëas tvam (you are Näräyaëa) and Kåñëa is
known as Mahä-väsudeva in Dvärakä. This is also clear in the Näräyaëa Upaniñad and
Väsudeva Upaniñad. As well it is said brahmaëyo devaké-putra: he is the son of Devaké and
devoted to the brähmaëas. (Näräyaëa Upaniñad) Devaké-nandano nikhilam änandayät: the
son of Devaké gives joy to all people. (Väsudeva Upaniñad) Kåñëa is identified with Väsudeva
because Kåñëa is non-different from his vibhüti (expansion).

Väsudevo bhagavatäm: among those entitled to the name Bhagavän, I am Väsudeva. (SB
11.16.29)

81.

sätvatäà nava-mürténäm ädi-mürtir ahaà parä

My devotees worship me in nine different forms, among which I am the principal form
Väsudeva. SB 11.16.32

Çrédhara Svämé’s commentary says “Among the nine forms used in worship by the devotees
(sätvatäm) I am called Väsudeva. The forms are Väsudeva, Saìkarñaëa, Pradymuna,
Aniruddha, Näräyaëa, Hayagréva, Varäha, Nåsiàha and Brahmä.”
Even in the Vyäsa-püja manuals of the Advaita-väda sannyasés one sees Kåñëa placed in the
middle on a throne surrounded by Väsudeva and other forms (ävaraëa-devatä) as well as
Vyäsa as his assistants. Therefore in Krama-dépikä, in the chapter concerning the eight
syllable mantra, it is said that Väsudeva and others are the Lord’s surrounding deities
(ävaraëa.) When Gétä 10.37 says väsudevo ‘ñmi: among the Våñëis I am Väsudeva, this refers
to Baladeva, the son of Vasudeva since the speaker is Kåñëa (and it would be meaningless for
the speaker to say that he is himself). In this chapter he speaks about his vibhütis
(empowered expansions). There it would not be correct for him to be completely identical
with a vibhüti in this case, since the hearers understand the special position of the speaker in
all the other verses of the chapter. Therefore it is proper not to take the literal meaning. But
in relation to the statement väsudevo bhagavatäm it was correctly explained that identity of
the vibhütis with the Lord takes place because they are considered non-different in the sense
of the vibhüti being the expansion of the Lord.

82.

Since Kåñëa is supreme among all beings, his names and other features are also greater than
all others. Thus they are also the perfection of all things. In the hundred and eight names of
Kåñëa in Brahmäëòa Puräëa it is said:

sahasra-nämnäà puëyänäà trir-ävåttyä tu yat phalam |

ekävåttyä tu kåñëasya nämaikaà tat prayacchati ||

Saying the name of Kåñëa once gives the result of repeating Viñëu’s thousand names three
times.

The greater results of Kåñëa’s name are made clear in Padma Puräëa, Pätäla-khaëòa, Mathurä-
mähätmya. Çiva says tärakäj jäyate muktiù prema-bhaktis tu pärakäd: one attains liberation
from Räma’s name and attains prema by Kåñëa’s name. Previously in the text it was explained
that täraka was Räma’s name and päraka was Kåñna’s name, indicating bestowal of liberation
(täraka--delivering) and prema (päraka--pleasing). In Räma’s name the çakti to liberate is
prominent and in Kåñëa’s name the çakti to give the bliss of prema, which derides the
happiness of liberation, is most prominent. Thus it is said in Viñëu-dharmottara:
yac chaktir näma yat tasya tasminn eva ca vastuni |

msädhakaà puruña-vyäghra saumya-krüreñu vastuñu ||

Whatever result the çakti of Lord gives, his name also gives. It produces results in both calm
and cruel persons, O tiger among men!

Moreover, the glories of Kåñëa’s name are told in prose in Prabhäsa-khaëòa in the
conversation between Kuçadhvaja and Närada. There, the Lord says nämnäà mukhyatamaà
näma kåñëäkhyaà me parantapa: O conqueror, the chief of all names is that of Kåñëa. Thus
Kåñëa’s greatness is understood from the glory of his name, which is the highest goal. The
same can be concluded by the additional glory mentioned in various scriptures of Kåñëa’s
qualities, form, pastimes and sweetness. These are not discussed because of lack of space.

Since Kåñëa’s greatness is unequalled, in speaking the summary of the Gétä which is the
essence of all scriptures to Arjuna, dear to the Lord and worshipped all devotees, he teaches
worship of himself as the greatest secret, surpassing worship of other forms which manifest
from him. Kartuà necchasi yan mohät kariñyasy avaço ‘pi: helplessly, you will do what you
do not want to do out of bewilderment. (BG 18.60) Then Kåñna says:

éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati |

bhrämayan sarva-bhütäni yanträrüòhäni mäyayä ||

tam eva çaraëaà gaccha sarva-bhävena bhärata |

tat-prasädät paräà çäntià sthänaà präpsyasi çäçvatam ||

iti te jïänam äkhyätaà guhyäd guhyataraà mayä |

vimåçyaitad açeñeëa yathecchasi tathä kuru ||

sarva-guhyatamaà bhüyaù çåëu me paramaà vacaù |

iñöo 'si me dåòham iti tato vakñyämi te hitam ||

man-manä bhava mad-bhakto mad-yäjé mäà namaskuru |

mäm evaiñyasi satyaà te pratijäne priyo 'si me ||

sarva-dharmän parityajya mäm ekaà çaraëaà vraja |

ahaà tvä sarva-päpebhyo mokñayiñyämi mä çucaù ||

O Arjuna, the Lord is situated in the heart of all living entities. He engages them in action by
his energy, like dolls moving by strings. O descendent of Bharata, take refuge in the
Paramätmä alone with complete devotion! Having extinguished both avidyä and vidyä, by
my mercy you will attain the eternal spiritual abode. Thus I have explained a scripture more
secret than the knowledge of karma, jïäna and añöäìga-yoga. Considering this thoroughly, do
as you wish to do.

Again hear from me the highest words, the supreme secret. Since you are very dear to me, I
will speak for your benefit. As a devotee, offer your mind to me. Offer articles to me in
worship. Offer respects to me. I promise that you will come to me without doubt, for you are
most dear to me. Giving up all dharmas, just surrender unto me alone. I will deliver you from
all sins. Do not worry. BG 18.61-66

The meaning of the verses is this. The text does not advocate war but rather the supreme
goal, starting with this concluding passage. Please hear what is more secret and what is most
secret. The antaryämé of all beings (éçvaraù) makes all beings who are mounted on the
machine of saàsära by mäyä move about and is situated in their hearts. Surrender unto him,
understanding he is everything (sarva-bhävena) as in puruña evedaà sarvam; the puruña is
everything in this world (Çvetäçvatära Upaniñad 3.15). Or sarva-bhävena means “with the
inclination of all senses.” You will achieve the Lord’s highest bhakti (paräà çäntim), since it
is said çamo man-niñöhatä buddheù: çama means steady intelligence in me. (SB 11.19.36 )
Sthänam means the Lord’s abode.

I have taught you this knowledge which is more secret (guhyataram) than knowledge of
Brahman which is also secret (guhyat). The suffix tara indicates superiority.
Thinking that this is not sufficient for his great, exclusive devotee, Kåñëa then boldly teaches
the highest knowledge of all, surpassing the hierarchy of worship with gradations of
superiority among Pradyumna, Saìkarñaëa, Väsudeva and the Lord of Vaikuëöha. Please
listen to the the highest teaching, the greatest secret (sarva-guhyatamam).

Though what is most secret (guhyatamam) means that it is greater than the secret and more
secret, use of the word sarva with guhyatamam indicates that it surpasses what is taught in
other scriptures about worship of the Lord of Vaikuëöha because of the meaning of
guhyatamam by itself simply means most secret. The suffix tama means excellent among all
or supreme. The reason that Arjuna is qualified for this secret that Kåñëa teaches is given:
you are very dear to me (iñöo ‘si me dådham). This means “You must hear this statement
from me, who am the supreme perfection.” The reason that Kåñëa reveals such a personal
secret is explained: it is because Arjuna is dear to him (tataù).

Arjuna, becoming enthusiastic, thinks “What is this great secret?” Affectionately, he folds his
hands with tears in his eyes. Kåñëa then speaks to him.

Concentrate your mind on me, Kåñëa, situated as your friend. Take me alone as your goal
(mad-bhaktaù). The word mat is repeated to indicate that one must repeat worship of Kåñëa
only, not éçvara in general. The result of sädhana is mentioned. You will come to me (mäm
eva). The word eva indicates that Kåñëa is the best of all. You will come to me only, not to
anyone else. That Arjuna attained Kåñëa is mentioned when Parékñit speaks to Kali:

çocyo ’sy açocyän rahasi praharan vadham arhasi ||

Since Kåñëa has departed with Arjuna, you are in pitiable position. By beating innocent
creatures in a solitary place, you deserve to be killed. SB 1.17.6

Satyam te means “I swear this to you.” Kåñëa says this out of great affection. This promise
nourishes the meaning of his statement made in great compassion: “I will teach you the
greatest secret of all.”
“How should I concentrate on you, since I am overcome with many obstacles?” Kåñëa
answers. Give up (tyajya) all dharmas (sarva-dharmän) including the daily practices (nitya-
kriyä), completely, at their very root (pari), since sin or obstacles will not arise, since you
give them up on my order. This is reinforced with a negate statement: do not worry or
lament. Lamentation was first mentioned at the beginning of the teachings when Kåñëa
indicated Arjuna’s foolishness:

açocyän anvaçocas tvaà prajïä-vädäàç ca bhäñase |

gatäsün agatäsüàç ca nänuçocanti paëòitäù ||

You, while lamenting for what is not worthy of lamentation, are speaking words of wisdom.
The wise men do not lament for the gross body or the subtle body. BG 2.11

Giving up such lamentation, accept my teachings. Though I have taught many things, in
order to show their comparative strengths, accept this instruction, while giving up
lamentation. This indicates the supremacy of this last statement. The two statements (giving
up all other dharmas and giving up lamentation) have the same meaning.

Thus the superiority of Kåñëa has been demonstrated.

Asad vyapadeçän neti can na, dharmäntarareëa väkya-çeñät

If you say that scripture says that asat (non-existence of effect in the cause) existed in the
beginning, the answer is no, because the last sentence indicates a different quality, non-
manifestation. Brahma-sütra 2.1.17
As in the sütra, since the meaning of all scriptures is contained in the initial and concluding
statements, the universal form is secondary to Kåñëa. That is proper since it shown by Kåñëa
himself.

ity arjunaà väsudevas tathoktvä

svakaà rüpaà darçayäm äsa bhüyaù |

Having spoken to Arjuna thus, Väsudeva showed him his personal four-handed form again.
BG 11.50

In this verse Kåñëa identifies the four armed human form as his own form (svakam rüpam).
It is clear that the universal form is not directly his svarüpa. Therefore Arjuna, the highest
devotee, did not desire that form, but rather Kåñëa’s own form.

adåñöa-pürvaà håñito ’smi dåñövä bhayena ca pravyathitaà mano me |

I am delighted, having seen what was unseen before, but at the same time my mind is greatly
troubled with fear. BG 11.45

When Kåñëa says that to see the universal form he will give Arjuna divine eyes he shows his
generosity. But these are just words, for to see the personal form of Kåñëa requires sight
endowed with the Lord’s special çakti, and it cannot be seen with material eyes. Närakåti
paraà brahma: Kåñëa is the supreme Brahman in human form (Padma Puräëa) tad amitaà
brahmädvayaà çiñyate: then after making the Viñëu forms disappear you remained as the
unlimited Brahman Kåñëa, beyond anything else. (SB 10.14.18) sa eva nityätma-
sukhänubhüty-abhi-vyudasta-mäyaù: he gives the jévas the experience of bliss by destroying
all mäyä completely. (SB 10.12.39) sa tvaà kathaà mama vibho ’kñi-pathaù parätmä: O
almighty one, how is it that my eyes see you here before me? (SB 10.64.26) Näham prakäçaù
sarvasya: I am not manifest to all people (BG 7.25)
Thus giving Arjuna heavenly eyes means that Kåñëa gave him eyes of a devatä to see the
universal form, since his natural vision was capable of seeing parabrahman in human form,
Kåñëa. That Kåñëa’s form cannot be seen by celestial eyes is stated:

su-durdarçam idaà rüpaà dåñöavän asi yan mama |

devä apy asya rüpasya nityaà darçana-käìkñiëaù ||

This human form of mine which you are seeing is very difficult to see. Even the devas are
always longing to see this form. SB 11.52

However, that form can be seen by bhakti. That has been stated.

bhaktyä tv ananyayä çakya aham evaà-vidho ’rjuna |

jïätuà drañöuà ca tattvena praveñöuà ca paraìtapa ||

Only by ananya-bhakti it is possible to know me, see me, or even merge with me, O Arjuna.
BG 11.54

It is not said that the universal form is difficult to see, for in verse 51 just previously Kåñëa
has referred to his human form and the statement in verse 54 is at a distance from the topic of
the universal form. When the devatäs come to Dvärakä it is said:

tasyäà vibhräjamänäyäà samåddhäyäà maharddhibhiù

vyacakñatävitåptäkñäù kåñëam adbhuta-darçanam

In that resplendent city of Dvärakä, rich with all superior wealth, the devatäs beheld with
unsatiated eyes the wonderful form of Kåñëa. SB 11.6.5
govinda-bhuja-guptäyäà dväravatyäà kurüdvaha

avätsén närado 'bhékñëaà kåñëopäsana-lälasaù

O best of the Kurus! Eager to engage in the worship of Kåñëa, Närada Muni stayed constantly
in Dvärakä, which was always protected by the arms of Govinda. SB 11.2.1

yüyaà nå-loke bata bhüri-bhägä

lokaà punänä munayo 'bhiyanti

yeñäà gåhän ävasatéti säkñäd

güòhaà paraà brahma manuñya-liìgam

You Päëòavas are most fortunate in this world. Sages who purify the planets come and visit
your houses because the Supreme Brahman personally resides in your houses in a human
form. SB 7.10.48

yan martya-lélaupayikaà sva-yoga-

mäyä-balaà darçayatä gåhétam

vismäpanaà svasya ca saubhagarddheù

paraà padaà bhüñaëa-bhüñaëäìgam

Kåñëa possesses that form suitable for human pastimes to show the full capacity of his yoga-
mäyä. That form astonishes even the lord of Vaikuëöha. It is the pinnacle of auspicious
qualities and enhances the beauty of his ornaments. SB 3.2.12

According to the concluding statement and the jist of his words, Kåñëa is supreme in this last
section. Therefore in the Gétä, Kåñëa alone is proved to be Svayam Bhagavän. It is said:
ekaà çästraà devaké-putra-gétam

eko devo devaké-putra eva |

karmäpy ekaà devaké-putra-sevä

mantro’py eko devaké-putra-näma ||

There is one scripture, the Bhagavad Gétä. There is one Lord, Kåñëa alone. There is one
actions, serving Kåñëa. There is one mantra, the name of Kåñëa.

In Gopäla-täpané Upaniñad the Kumäras ask Brahmä “Who is the supereme deva?” Brahmä
answers “Kåñëa is the supreme lord.” In the conclusion it is said:

tasmät kåñëa eva paro devas taà dhyäyet taà rasayet

taà yajet taà bhajed iti oà tat sad iti ||

Therefore Kåñëa is the supreme being. One should meditate on him, experience his
sweetness, worship him and serve him. Gopäla-täpané Upaniñad 1.48

What more should be said? In the third chapter of Padma Puräëa, the marks of the supreme
form of Bhagavän, the source of all avatäras appear on his feet.

brahmoväca –

çåëu närada vakñyämi pädayoç cihna-lakñaëam |

bhagavat-kåñëa-rüpasya hy änandaika-ghanasya ca ||

avatärä hy asaìkhyeyäù kathitä me tavänagha |

paraà samyak pravakñyämi kåñëas tu bhagavän svayam ||

devänäà kärya-siddhy-artham åñéëäà ca tathaiva ca |

ävirbhütas tu bhagavän svänäà priya-cikérñayä ||

yair eva jïäyate devo bhagavän bhakta-vatsalaù |

täny ahaà veda nänyo’sti satyam etan mayoditam ||

ñoòaçaiva tu cihnäni mayä dåñöäni tat-pade |

dakñiëenäñöa-cihnäni itare sapta eva ca ||

dhvajäù padmaà tathä vajram aìkuço yava eva ca |

svastikaà cordhva-rekhä ca añöa-koëas tathaiva ca ||

saptänyäni pravakñyämi sämprataà vaiñëavottama |

indra-cäpaà trikoëaà ca kalasaà cärdha-candrakam ||

ambaraà matsya-cihnaà ca goñpadaà saptamaà småtam |

aìkäny etäni bho vidvan dåçyante tu yadä kadä ||

kåñëäkhyaà tu paraà brahma bhuvi jätaà na saàçayaù |

dvayaà vätha trayaà vätha catväraù païca eva vä ||

dåçyante vaiñëava-çreñöha avatäre kathaïcana ||

Brahmä said: Please listen. I will describe the marks on the two feet of Bhagavän Kåñëa, full
of bliss. O sinless one! I have described unlimited avatäras to you. Now I will speak about
Kåñëa, Svayam Bhagavän directly. Kåñëa has appeared to do activities for the devatäs and
sages and for pleasing his devotees. I know those marks by which Kåñëa, affectionate to his
devotees, is known. I speak the truth. There is nothing else. I have seen sixteen marks on his
feet. On His right foot are eight marks and on his left foot are seven marks. O best of
Vaiñëavas! On his right foot can be seen the marks of the flag, lotus, thunderbolt, goad,
barley corn, svastika, an upward line and an octagon. O best of the Vaiñëavas! Now I will tell
you about the seven marks on his left foot. There is a rainbow, a triangle, a pot, a crescent
moon, a compass, a fish and a hoof print of a cow. Brahman known as Kåñëa has appeared
on earth without doubt. The best of devotees sometimes see in an avatära, two, three, four or
five of these marks. Hear about the sixteen marks, O best of the sages among the devatäs.
Sometimes a mark resembling a jambu fruit will be seen. Padma Puräëa
Therefore Kåñëa is Svayam Bhagavän.

Süta explains about the avatäras of the Lord in Brahma-vaivarta Puräëa:

avatärä hy asaìkhyeyä äsan sattva-svabhävinaù |

viàçatis teñu mukhyän yän çrutvä mucyen mahäàhasaù ||

The avatäras of pure sattva are uncountable. Hearing about the chief among the twenty one
becomes purified of the greatest sins and becomes liberated.

After enumerated them with Kåñëa (a list similar to that in Bhägavatam) it says:

nara-siàhädayo’nye’pi sarva-päpa-vinäçanäù |

yad-vibhüti-viçeñeëälaìkåtaà bhuvi jäyate |

tat sarvam avagantavyaà kåñëäàçäàça-samudbhavam ||

Narasiàha and others destroy all sins. All those who appear on earth decorated with various
powers should be understood to arise from a portion of a portion of Kåñëa.

In the same way, indicating everything, the first verse of Bhägavatam (janmädyasya yataù),
making the initial premise (upakrama), gives a definition of Kåñëa, like the definition of
Bhagavän found in the Viñëu Puräëa.

Naräkåti paraà brahma: Kåñëa is brahman in human form (Sätvata-tantra) Paraà çré-
kåñëaà dhémahi: we meditate on the supreme lord Kåñëa. (Gopala-täpané Upaniñad)
Kåñëa’s svarüpa-lakñaëä is mentioned with the word satyam (param dhémahi) for in
explalining his name it is said:

satya-vrataà satya-paraà tri-satyaà

satyasya yonià nihitaà ca satye

satyasya satyam åta-satya-netraà

satyätmakaà tväà çaraëaà prapannäù

O Lord, you are true to your promise, truth incarnate, pervading all aspects of time with
truth, before the creation, during its existence and after its destruction. You are the revealer
of sweet words and truth. We surrender to you, the embodiment of truth. SB 10.2.26

satye pratiñöhitaù kåñëaù satyam atra pratiñöhitam |

satyät satyaà ca govindas tasmät satyo hi nämataù ||

Kåñëa is fixed in truth. Satyam is fixed in him. From Kåñëa comes satya. Thus Govinda is
named Satya. Mahä-bhärata 5.68.12

By this definition of satya, the eternal nature of his form has been shown. The taöastha-
lakñaëä is shown with the words dhämnä svena. He destroys the effects of mäyä (kuhakam)
at all times by his abode called Mathuåa which is his own svarüpa (svena).

mathyate tu jagat sarvaà brahma jïänena yena vä |

tat-sära-bhütaà yad yasyäà mathurä sä nigadyate ||63||

The place is called Mathurä because in that place, Bhagavän, who is most excellent, the
essence of the whole universe, is made manifest (mathyate) by knowledge and by bhakti-
yoga. Gopäla-täpané Upaniñad 2.63

The first verse speaks of Kåñëa’s pastimes . Ädyasya means he eternally (ädya –in the
beginning) exists in Mathurä, Dvärakä and Gokula as Väsudeva and the son of Nanda but
appears in this world for some reason. From Vasudeva’s house where he was born (yataù
janma) he came (ayät) to the house of Nanda (itarataù) in the mood of a son (anu). The
pronoun yaù should be understood here and the rest of the verse.

Why did he come there? He came knowing (abhijïaù) his purpose (artheñu), such as
cheating Kaàsa or performing pastimes of great bliss with the inhabitants of Gokula. He
remained with the inhabitants of Gokula (svaräö).

Though he is controlled by their prema, his powers were unimpeded. He spread his power
consisting of the form of rasa consisting of brahma, satya, jïäna and infinite bliss (the calves
and cowherd boys), just by his will (hådä) in order to astonish Brahmä (ädi-kavaye). Because
of these pastimes which are most astonishing to the world (yat), his devotees (sürayaù) lose
control due to the intense prema (muhyanti). The word yat is supplied in the next clause as
well. Because of these pastimes (yat) there seems to be an exchange of qualities of fire, water
and earth. For instance the light of the moon appears to change its qualities with objects
having no light. By the beauty of Rädhä’s face the moon becomes devoid of light and objects
near her become luminous by her effulgence. Water which is liquid becomes solid and earth
and rocks become liquid on hearing the sound of the flute. In Kåñëa (yatra) the
manifestation of Gokula, Mathurä and Dvärakä are real (amåñä). Vyäsa speaks the first verse.

83.

The summary verse (upasaàhära) agrees with the first verse.

kasmai yena vibhäsito 'yam atulo jïäna-pradépaù purä

tad-rüpeëa ca näradäya munaye kåñëäya tad-rüpiëä

yogéndräya tad-ätmanätha bhagavad-rätäya käruëyatas

tac chuddhaà vimalaà viçokam amåtaà satyaà paraà dhémahi

I meditate upon that pure, spotless Kåñëa, who is free from suffering and death and who
previously revealed this incomparable lamp of knowledge to Brahmä. Brahmä then spoke it to
the sage Närada, who narrated it to Kåñëa-dvaipäyana Vyäsa. Çréla Vyäsa revealed this
Bhägavatam to the greatest of sages, Çukadeva Gosvämé, and Çukadeva mercifully spoke it to
Mahäräja Parékñit. SB 12.13.19

It is said:

yo brahmäëaà vidadhäti pürvaà

yo vidyäs tasmai gopäyati sma kåñëaù |

taà ha devam ätma-buddhi-prakäçaà

mumukñur vai çaraëam anuvrajeta ||

Kåñëa created Brahmä and preserved knowledge of the eighteen syllable mantra for him.
Those who have given up everything for Kåñëa surrender to him, the revealer of all
knowledge and endowed with all pastimes. Gopäla-täpané Upaniñad 1.22

It is explained in the Bhagavat Sandarbha that Kåñëa is the speaker of the catuù-çloké. Süta
speaks the verse.

84.

Repetition (abhyäsa) in Bhägavatam makes clear the previous statements. Kåñëa is clearly
shown to be Svayam Bhagavän by Bhägavatäm whose feet are respected hundreds of times by
all other scriptures, with the help of other texts such as Gétä, Gopäla-täpané Upaniñad, and
other scriptures. Other Puräëas also state what Bhägavatm states, that Kåñëa is Svayam
Bhagavän. For instance Brahmäëòa Puräëa says that the name of Kåñëa is çuka-väg-
amåtäbdhénduù: the name of Kåñnä is the moon arising from the ocean of nectar of
Çukadeva’s words.

Since it has been shown that Kåñëa is Mahä-väsudeva, it follows that Baladeva is Mahä-
saìkarñaëa. Whatever form Kåñna attains, his associates should attain corresponding forms.
Thus it is incorrect to think that Balaräma is some äveçävatära. It is seen by the descriptions
of Kåñëa and Balaräma that they are similar. täv aìghri-yugmam anukåñya sarésåpantau:
Kåñëa and Balaräma, with the strength of their legs, crawled about zigzag in the muddy places
of Vraja. (SB 10.8.22)

athänusmåtya vipräs te anvatapyan kåtägasaù

yad viçveçvarayor yäcïäm ahanma nå-viòambayoù

The brähmaëas then came to their senses and began to feel great remorse. They thought, “We
have sinned, for we have denied the request of the two Lords of the universe, who are
engaged in spreading human pastimes.” SB 10.23.38

dadarça kåñëaà rämaà ca vraje go-dohanaà gatau: Akrüra then saw Kåñëa and Balaräma in
the village of Vraja, going to milk the cows. (SB 10.38.27) tau rejatü raìga-gatau mahä-
bhujau: the two mighty-armed Lords shone splendidly in the arena. (SB 10.43.19)

In the world, the sun and moon are described together. The sun and Venus are not described
together. Thus in Hari-vaàça, in glorification of Väsudeva, Kåñëa and Balaräma are compared
to the moon and sun.

dhvaja-vajräìkuçämbhojaiç cihnitair aìghribhir vrajam

çobhayantau mahätmänau
Two exalted personalities beautified the cow pasture with the impressions of their feet, which
bore the marks of the flag, lightning bolt, elephant goad and lotus. SB 10.38.30

Thus Balaräma has the qualities of Kåñëa, not of Påthu and other äveça forms. His glory is
described:

naitac citraà bhagavati hy anante jagad-éçvare

ota-protam idaà yasmiàs tantuñv aìga yathä paöaù

My dear Parékñit! That Balaräma killed Dhenukäsura is not such a wonderful thing,
considering that he is Bhagavän, the unlimited and the controller of the entire universe. In
him, the entire cosmos rests as cloth depends on its threads. SB 10.15.35

The meaning is clear. Çukadeva speaks the verse.

85.

Moreover it is said:

saptamo vaiñëavaà dhäma yam anantaà pracakñate

garbho babhüva devakyä harña-çoka-vivardhanaù

The seventh child, known as Saìkarñaëa, filled with Kåñëa, arousing her pleasure and her
lamentation, became a child. SB 10.2.5

The phrase garbho babhüva means that Balaräma became a child. It does not say that he
entered an embryo like a conditioned soul. This indicates he is an avatära.
Çukadeva speaks the verse.

86.

väsudeva-kalänantaù sahasra-vadanaù svaräö

agrato bhavitä devo hareù priya-cikérñayä

The foremost manifestation of Kåñëa is Saìkarñaëa, who is known as Ananta and Çeña with a
thousand heads, because he shines with many forms. Previous to the appearance of Kåñëa,
this original Saìkarñaëa will appear as Baladeva, just to please the Supreme Lord Kåñëa in his
pastimes. SB 10.1.24

Saìkarñaëa is the first aàça (kalä) of Kåñëa, the son of Vasudeva (Väsudeva). He comes
personal not as an expansion of Saìkarñaëa, for it is said he exists by himself (svaräö). He is
devoid of divisions of time and space (anantaù). Someone may argue that Balaräma is
material because he was transferred from Devaké by mäyä. If he were the complete Lord,
mäyä could not transfer him. However this mäyä is endowed with the cit-chakti whose desire
is unrestricted. This is explained in the text.

viñëor mäyä bhagavaté yayä sammohitaà jagat

ädiñöä prabhuëäàçena käryärthe sambhaviñyati

The potency of the Lord, full of power, who bewilders the whole world, will merge with the
cic-cakti by the request of her master to perform her actions. SB 10.1.25

Aàçena sambhaviñyati means “she will merge with his aàça, the cic-chakti.” Thus she is
called Ekänaàña, one without any parts. Some say the name means “one in whom there is
one entity, without any division.”
He is Çeña who has a thousand heads, since he shines (deva for divyati) with many forms.
Yamunä devé says:

räma räma mahä-bäho na jäne tava vikramam

yasyaikäàçena vidhåtä jagaté jagataù pate

Räma, Räma, O mighty-armed one! I cannot know your full prowess. With a single portion of
yourself you hold up the earth, O Lord of the universe. SB 10.65.28

Ekäàçena means “by whose portion called Çeña.” If ekäàçena were to mean “by Balaraàa
who is a portion of the Lord” the phrase should be yena ekäàçena. There are many
statements by the wise to refute the idea the phrase means Balaräma is an aàçävatara.
Çrédhara Svämé makes this clear in his commentary by pointing out meaning of the possessive
pronoun yasya. The honest procedure is to take the direct meaning of ekäàça, that of an
agent who is one aàça rather than an indirect meaning.

In Ayodhyä-mähätmya in Skanda Puräëa, describing the disappearance pastime of Lakñmaëa,

it is said:

tataù çeñätmatäà yätaà lakñmaëaà satya-saìgaram |

uväca madhuraà çakraù sarvasya ca saù paçyataù ||

Lakñmaëa, the ocean of truth, became Çeña. Indra said in a sweet voice while all observed.

indra uväca --

lakñmaëottiñöha çéghraà tvam ärohasva padaà svakam |

deva-käryaà kåtaà véra tvayä ripu-nisüdana ||

vaiñëavaà paramaà sthänaà präpnuhi svaà sanätanam |

bhavan-mürtiù samäyätä çeño'pi vilasat-phaëaù ||

Indra said:

Lakñmaëa! Please rise up and ascend to your own place quickly. O brave one, killer of
enemies! You have performed godly tasks. Attain the highest, eternal abode of Viñëu which
belongs to you. Your aàça Çeña with shining hoods has also returned.

ity uktvä sura-räjendro lakñmaëaà sura-saìgataù |

çeñaà prasthäpya pätäle bhü-bhära-dharaëa-kñamam ||

lakñmaëaà yänam äropya pratasthe divam ädarät ||

Having said this, Indra, the king of the devatäs, surrounded by the devatäs, established Çeña,
who was capable of holding up the weight of the earth, in Pätäla. He then reverently had
Lakñmaëa ascend a vehicle. Indra then returned to Svarga.

yajïaç ca lokäd avatät kåtäntäd balo gaëät krodha-vaçäd ahéndraù

May Yajïa protect me from defamation! May Balaräma protect me from death! Çeña protect
me from envious serpents. SB 6.8.18

Here it is shown that Baladeva is different from Çeña and has more powers. Instead of
kåtantät, sometimes janäntät (destruction from others) is seen.

devakyä jaöhare garbhaà çeñäkhyaà dhäma mämakam

Within the womb of Devaké is my expansion known as Çeña. SB 10.2.8

In this case çeña means “one who remains.” This means an eternal aàça. Or the phrase can
mean “my form famous as Çeña.” Vasudeva equates Balaräma with Kåñëa. yuväà na naù
sutau säkñät pradhäna-puruñeçvarau: you are not our sons but the very Lords of both
material nature and its creator [Mahä-Viñëu]. (SB 10.85.18)

The word säkñät in the verse above has greater significance in the argument. One may
consider Balaräma an äàçävatara because of such statements as mäyäà tu me bhartur nänyä
me'pi vimohiné: it can only be the mäyä of my brother and nothing else which bewilderes
me. (SB10.13.37) But by the strength of previous statements in the book, Baladeva is the
Lord himself, not an äveça form (jéva). One should consider that because Balaräma is
considered nondifferent from a special jéva associate endowed with his powers who is known
as Çeña, the phrase aàçena (his expansion) is used.

Though the two are one, Balaräma also shows devotion to Kåñëa. That is the meaning of his
statement prayo mäyä tu me bhartur nänyä me ‘pi vimohiné (besides my brother, no one can
bewilder me). The example of Lakñmé’s devotion (though considered one with Viñëu) should
also been seen.

Brahmä speaks the verse to the devatäs.

87.

The statement that Pradyumna burned by Çiva’s glance became Cupid is a limited proposal.
It is said:

yaträsau saàsthitaù kåñëas tribhiù çaktyä samähitaù |

rämäniruddha-pradyumnai rukmiëyä sahito vibhuù ||

There the powerful Lord Kåñëa resides, situated with excellent pastimes, accompanied by
Balaräma, Aniruddha and Pradyumna and by his çakti Rukmiëé. Gopäla-täpané Upaniñad
2.36

It is impossible for him to be born materially since it is well known that he is eternally
situated within the catur-vyüha with Kåñëa whereas Cupid is not included in the catur-vyüha
since he is a particular devatä. Therefore it is said:

kämas tu väsudeväàço dagdhaù präg rudra-manyunä

dehopapattaye bhüyas tam eva pratyapadyata

The real Käma-deva is an expansion of Väsudeva. Cupid had previously been burned to ashes
by Rudra’s anger. Now, to obtain a new body, he again merged into the body of Pradyumna.
SB 10.55.1

“Though a brähmaëa ignorant of the Vedas may exist, a real brähmaëa (tu) knows the
Vedas.” The word tu indicates the real person. The real Kämadeva is an expansion of
Väsudeva. Or the word tu indicates a new topic. Stating Väsudeva’s aàça is Kämadeva has the
same meaning. He who previously was burned by Çiva’s anger, the material devatä Cupid, in
order to take a body entered (pratyapadyata) Pradyumna, known as Cupid since it was
impossible to otherwise attain a body by himself because of Çiva’s eternal curse to not have a
body. Bhüyaù indicates that previously he had arisen from Pradyumna. Or he who previous
was not burned (adagdhaù) by Çiva’s anger, again entered Väsudeva in order to reveal his
form, in order to take a body for manifesting pastimes in this world. He was not burned
since he was Väsudeva’s aàça.

88.

What was said is made clear:

sa eva jäto vaidarbhyäà kåñëa-vérya-samudbhavaù

pradyumna iti vikhyätaù sarvato ’navamaù pituù

He took birth in the womb of Vaidarbhé from the seed of Kåñëa and received the name
Pradyumna. In no respect was he inferior to his father. SB 10.55.2

He who arose from Kåñëa’s seed and who was named Pradyumna, he appeared, born from
Vaidarbhé, at the time of Kåñëa’s pastimes on earth. This person was not the other, material
Cupid. The reason is given. He was not inferior (anavamaù), he was equal to Kåñëa his father
in unlimited qualities and in form (sarvataù). If it were otherwise he could not be said to be
equal to Kåñëa. Though Arjuna is famous as being Nara in Mahäbhärata, in the story of five
Indras, Indra becomes Arjuna. This actually means that Indra entered Arjuna. Närada
explained that Cupid had entered Pradyumna and thus attaining him was not a fault on Rati’s
part. Since the previous verse must be explained in terms of the later verse, by the strength of
Närada’s explanation, it is understood that the burned up material Cupid had entered
Pradyumna. Rati’s qualification for directly contacting Pradyumna is like being touched by a
touchstone. By contact with him she developed similar qualities. However Pradyumna’s own
çakti or consort is the mother of Aniruddha, Rukmavaté. Gopäla-täpané statement agrees with
this conclusion about Pradyumna and Aniruddha. Çukadeva speaks the verse.

89.

That Aniruddha is also a member of the catur-vyüha is explained with evidence:

apisvid äste bhagavän sukhaà vo

yaù sätvatäà käma-dugho ’niruddhaù

yam ämananti sma hi çabda-yonià

mano-mayaà sattva-turéya-tattvam

How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call the source of
the Vedas, who instigates action of the mind, who is çuddha-sattva and is the fourth member
of the catur-vyüha? SB 3.1.34
He is the source of the Vedas, since the Vedas arise from the Lord’s breathing. Çruti says evaà
vä are asya mahato bhütasya niçvasitam etad yad åg-vedaù: the Åg Veda arises from the
breathing of the Lord. (Båhadäraëyaka Upanisäd 2.4.10) Väsudeva is in charge of citta and
Aniruddha is in charge of the mind (manomayam). He is the fourth form (turéya) of the Lord
composed of çuddha-sattva.

Thus his fight with Bäëa in which he was tied up is a pastime according to his will, as are the
pastimes of Räma (having his wife stolen etc.) His names are listed in the thousand names
given in Padma Puräëa.

aniruddho båhad-brahma prädyumnir viçva-mohanaù |

catur-ätmä catur-varëaç catur-yuga-vidhäyakaù ||

catur-bhedaika-viçvätmä sarvotkåñöäàça-koöi-süù |

äçrayätmä...

Aniruddha is the great Brahman, the son of Pradyumna, the enchanter of the universe. He is
four persons, has four colors, appears in four yugas, is one person with four forms, is the
cause of millions of attractive expansions and is the shelter of all beings.

Since he is Mahäniruddha in Kåñna’s vyüha, the puruñävatära who lives in the ocean of
destruction (in the story of Märkandeya) is his special manifestation. The three puruñas, as
described in SB 1.31, starting with Saìkarñaëa (Mahäviñëu) are manifestations from the
original Saìkarñaëa, Pradyumna and Aniruddha. Their non-difference is explained in Viñëu-
dharmottara also. Vajra asks:

kas tv asau bäla-rüpeëa kalpänteñu punaù punaù |

dåñöo yo na tvayä jïätas tatra kautühalaà mama ||

I am curious to know that person you saw again and again at the end of every kalpa in a baby
form and who is unknown to you. Viñëu-dharmottara 1.79.1

bhüyo bhüyas tv asau dåñöo mayä devo jagat-patiù |

kalpa-kñaye na vijïätaù sa mayä mohitena vai ||161||

kalpa-kñaye vyatéte tu taà tu devaà pitämahät |

aniruddhaà vijänämi pitaraà te jagat-patim ||162|| iti |

Märkaëòeya answered:

The lord of the universe seen by me again and again at the end of the kalpa was unknown to
me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I
understood from Brahmä that the lord of the universe is your father, Aniruddha. Viñëu-
dharmottara 1.79.2-3

In Mahäbhärata, when Bhéñma speaks to Duryodhana, he describes Brahmä’s words when the
Lord appears in his mind after he arrives at Gandhamädana.

såñövä saàkarñaëaà devaà svayam ätmänam ätmanä |

kåñëa tvam ätmanäsräkñéù pradyumnaà cätma-saàbhavam ||

pradyumnäc cäniruddhaà tvaà yaà vidur viñëum avyayam |

aniruddho 'såjan mäà vai brahmäëaà loka-dhäriëam ||

väsudeva-mayaù so 'haà tvayaiväsmi vinirmitaù ||

O Kåñëa! Having manifested Saìkarñaëa, who is yourself, from yourself, you manifested
Pradyumna you is yourself from yourself. From Pradyumna you manifested Aniruddha
whom the wise know as indestructible Viñëu. Aniruddha has created me, Brahmä,
maintainer of the worlds. I am composed of Väsudeva since I have been created by you.
Mahä-bhärata 6.61.65-67

Here and in SB 1.3.1 it is not stated that Kåñëa is an avatära of Aniruddha. Vidura speaks to
Uddhava.

90.

Thus Kåñëa who is also the catur-vyüha has been shown to be complete. This is also shown in
Gopäla-täpané Upaniñad in explaining praëava:

rohiëé-tanayo rämo a-käräkñara-sambhavaù |

taijasätmakaù pradyumno u-käräkñara-sambhavaù ||

präjïätmako’niruddho ma-käräkñara-sambhavaù |

ardha-mäträtmakaù kåñëo yasmin viçvaà pratiñöhitam ||

Balaräma, the son of Rohiëé, arose from the syllable a. Pradyumna, representing the dream
state, arose from the syllable u. Aniruddha, representing deep sleep, arose from the syllable
m. Kåñëa is the näda, and the complete sound oà, in whom the universe is established.
Gopäla-täpané Upaniñad 2.54.-55

It has been shown that when it says someone appears as Kåñëa it means all his aàças and
avatäras enter him when he appears. That also proves that Kåñëa is Svayam Bhagavän. As
well as establishing that, we will establish that Kåñëa remains eternally in Våndävana and
other places in that form.

According to Hari-vaàça Upendra appeared as Kåñëa.

idänéà näça ärabdhaù kulasya dvija-çäpa-jaù

yäsyämi bhavanaà brahmann etad-ante tavänagha

Now due to the brähmaëa’s curse, the disappearance of my family has already begun. O
sinless Brahmä, when my family disappears. I will pay a visit to your abode. SB 11.6.31

Çrédhara Svämé explains that the Lord visiting Brahmä’s abode refers to the son of Vikuëöha
returning to his abode. Sometimes Kñérodakaçäyé is said to come as Kåñëa, sometimes the
puruña is said to come as Kåñëa, and sometimes Näräyaëa Rñi is said to come as Kåñëa. And
in speaking of Lakñmaëa as Balaräma, Räma is said to come as Kåñëa. The hair of Näräyaëa is
said to come as Kåñëa. Accepting one meaning and refuting another meaning, all these
statements are true.

Various statements become one statement by following the author’s explanation. It is like
resolving the order of ascension through the path of light towards liberation and through the
path of the näòés in Brahma-sütra 4.3.1. When Svayam Bhagavän appears all other forms
enter him. This is the meaning whenever these statements occur.

Thus the wise conclude as follows. How is it possible unless they all enter into Svayam
Bhagavän? Some of the aàças also appear again, such as Pradyumna. Kåñëa merged Çiçupäla
and Dantavakra (who had fallen from the son of Vikuëöha’s planet in the universe and should
return there) into himself since Vikuëöha had also entered into Kåñëa. When his pastimes
ended, Vikuëöha’s son entered his own planet Vaikuëöha above Brahmaloka with his
associates Jaya and Vijaya. Närada says:

vairänubandha-tévreëa dhyänenäcyuta-sätmatäm

nétau punar hareù pärçvaà jagmatur viñëu-pärñadau

These two associates of Lord Viñëu—Jaya and Vijaya—by meditation with intense,
continuous hatred of the Lord, entered Kåñëa, and then went to the side of the Lord as his
two associates. SB 7.1.26
In Hari-vaàça, while Garuòa was killing demons who had stolen Kñérodakaçayé’s crown,
Kåñëa appeared on earth. Recovering the crown, and not seeing Viñëu anywhere on the upper
planets, Garuòa offered the crown to Kåñëa (in whom Viñëu had entered) on the top of
Gomanta Mountain.

This is similar to accepting the order of ascension on the path of light as the main element
and the order of the nädés and rays as the secondary element as per Braham-sütra 4.3.1. That
method should be seen here as well.

tvaà brahma paramaà vyoma puruñaù prakåteù paraù

avatérno ’si bhagavan svecchopätta-påthag-vapuù

As the Supreme Brahman, you are unattached like the sky, since you are superior to material
nature. Still, by the desire of your devotees, you produce many forms of devotees to spread
bhakti. SB 11.11.28

You, directly Bhagavän, have appeared. The powers of Bhagavän are described. You are
Brahman. You are the spiritual sky called Vaikuëöha. You are the puruña superior to prakåti.
Though you are this Bhagavän, you have appeared in this world. You appear in various forms
(prthag-vapu) to fulfill the desires of your devotees.

Jämbavän speaks to Kåñëa:

yasyeñad-utkalita-roña-kaöäkña-mokñair

vartmädiçat kñubhita-nakra-timiìgalo ’bdhiù

setuù kåtaù sva-yaça ujjvalitä ca laìkä

rakñaù-çiräàsi bhuvi petur iñu-kñatäni

You are he who impelled the ocean to give way when his sidelong glances, slightly
manifesting his anger, disturbed the crocodiles and timiìgila fish within the watery depths.
You are he who built a great bridge to establish his fame, who burned down the city of Laìkä,
and whose arrows severed the heads of Rävaëa, which then fell to the ground. SB 10.56.28

The devatäs speak:

ketus tri-vikrama-yutas tri-patat-patäko

yas te bhayäbhaya-karo ’sura-deva-camvoù

svargäya sädhuñu khaleñv itaräya bhüman

padaù punätu bhagavan bhajatäm aghaà naù

O powerful Lord! May that foot which is like a victory flag, endowed with great power
during your appearance as Vämana, with banners falling upon the three worlds like the
Gaìgä River, bestowing fear in the demon troops to drive them to hell, and bestowing
fearlessness to the devatä armies for taking them to Svarga, purify us of our sins! SB 11.6.13

Akrüra speaks:

adbhutänéha yävanti bhümau viyati vä jale

tvayi viçvätmake täni kià me ’dåñöaà vipaçyataù

Whatever wonderful things the earth, sky or water contain, all exist in you. Since you
encompass everything, when I am seeing you, what have I not seen? SB 10.41.4

Therefore it is said:

govinda-bhuja-guptäyäà dväravatyäà kurüdvaha

avätsén närado 'bhékñëaà kåñëopäsana-lälasaù

O best of the Kurus! Eager to engage in the worship of Kåñëa, Närada Muni stayed constantly
in Dvärakä, which was always protected by the arms of Govinda. SB 11.2.1

Uddhava speaks to Kåñëa.

91.

Proof that all other forms enter Kåñëa and the reason are given in this verse:

sva-çänta-rüpeñv itaraiù sva-rüpair

abhyardyamäneñv anukampitätmä

parävareço mahad-aàça-yukto

hy ajo ’pi jäto bhagavän yathägniù

Being compassionate in mind, when his devotees are afflicted by the demons, Svayam
Bhagavän Kåñëa, though not having material birth, appears within this world along with all
his Viñëu expansions, since he is the lord of all forms of God and devatäs. SB 3.2.15

He comes endowed with all aàças of his great self when he is born (mahad-aàça-yuktaù).
Çruti says mahäntaà vibhum ätmänam: he is the great ruler, the self. (Kaöha Upaniñad 1.2.22)
mahadvac ca: since mahat does not refer to mahat-tattva, avyakta cannot refer to pradhäna.
(Brahma-sütra 1.4.7) Or mahat refers to the aàças. “He is endowed with aàças like puruñas
which are great.” Mahat means that their essential nature is greatness as in the phrase loka-
nätham mahad-bhütam: he is the master of the worlds, the great one. (Viñëu-sahasra-näma)
Or “He is endowed with aàças and their causes which are great.” Uddhava speaks to Vidura.

92.
The following verse should be explained.

athäham aàça-bhägena devakyäù putratäà çubhe

präpsyämi tvaà yaçodäyäà nanda-patnyäà bhaviñyasi

O all-auspicious Yogamäyä, I shall then appear with my different forms within me, as the
sons of Devaké and Yaçodä and you will reside in Yaçodä, the wife of Mahäräja Nanda. SB
10.2.9

I will become the son of Devaké with a full form in which have entered (bhägena) all my
aàças or being characterized by entrance (bhägena) of my aàças. He indicates the future of
his manifested pastimes. When he appears, he is also all the yugävatäras:

äsan varëäs trayo hy asya gåhëato ’nuyugaà tanüù

çuklo raktas tathä péta idänéà kåñëatäà gataù

Your son Kåñëa appeared in previous yugas (according to the avatära he worshipped) with
three different colors—white, red and yellow—and now he has appeared in a blackish color.
SB 10.8.13

Your son (asya) manifests (gåhantaù) the yugävataras and lélävatäras (tanüù) in every yuga
(anuyugam). Though he has three other colors, white, red and yellow, now, in Dväparä when
he appears, the white, red and yellow forms also are included in him. The green color of
other Dväparä yugas also is included. This green form is not mentioned in Laghu-
bhagavatämåta.6 He is called Kåñëa because he is black, because he is Kåñëa himself, and
because he attracts everyone. The meaning relates to the situation at the time. Now Kåñëa
comes as the yugävatära. Karabjäjana speaks of of Kåñna’s worship in a particular Dväparä
yuga in his description of yugävatäras, since in other Dväparä yugas the yugävatära is green.
dväpare bhagaväï çyämaù péta-väsä nijäyudhaù

çrévatsädibhir aìkaiç ca lakñaëair upalakñitaù

In Dväpara-yuga the Supreme Lord, with a dark blue complexion, wearing yellow garments,
is marked with Çrévatsa and other distinctive ornaments and bodily features.

taà tadä puruñaà martyä mahä-räjopalakñaëam

yajanti veda-tanträbhyäà paraà jijïäsavo nåpa

O King! In Dväparä-yuga men who desire to know the Supreme Lord worship him in the
mood of honoring a great king, following the prescriptions of both the Vedas and Païcarätra
scriptures.

namas te väsudeväya namaù saìkarñaëäya ca

pradyumnäyäniruddhäya tubhyaà bhagavate namaù

Obeisances to you, Väsudeva, to your forms of Saìkarñaëa, Pradyumna and Aniruddha. SB

11.5.27029

Kåñëa’s quality is that of a great king (mahäräjopalakñaëam). He is addressed as Väsudeva,

Saìkarñaëa etc, since the catur-vyüha is famous in Dvärakä from the coronation described in
Hari-vaàça. Garga speaks to Nanda.

93.

Having established that Kåñëa is Svayam Bhagavän, it naturally follows that he eternally exists
in his form. However, in order to destroy misconceptions of the unintelligent, this is now
discussed. By statements promoting his worship his eternal nature is proved. If there were no
supreme object of worship, promoting such worship would be cheating. That is not possible
in a perfect scripture. If the scriptures cheated by promoting a non-existent goal, then they
would be meaningless, since they would not direct human beings to a concrete goal.

Superimposition (äropa) produces a Lord with limited qualities and form rather than with
unlimited form and qualities. The real eternal form of the Lord is supported by Çrédhara
Svämé’s commentary on SB 11.31.6.

lokäbhirämäà sva-tanuà dhäraëä-dhyäna-maìgalam

yoga-dhäraëayägneyyä- dagdhvä dhämäviçat svakam

Without performing meditation to burn up his body, which was all-attractive to world and
the object of all contemplation and meditation, Kåñëa entered into his abode.

His body was the object of beauty for meditation and concentration (dhäraëä-dhyäna-
maìgalam). If his body were not real, the meditation and concentration would have no
object. Even today it is seen that worshippers see the Lord and attain the result of that.

It is said in the Fifth Canto that the avatäras are worshipped in the nine varñas.

navasv api varñeñu bhagavän näräyaëo mahä-puruñaù puruñäëäà tad-anugrahäyätma-tattva-

vyühenätmanädyäpi sannidhéyate.

To show mercy to his devotees in each of these nine tracts of land, the great Lord known as
Näräyaëa remains near his devotees in various forms. SB 5.17.14

Sannidhänam means the direct presence of the Lord since there are descriptions of the playful
actions of Pradyumna and others in their direct forms. Ätmanä means personally. And thus
the different forms like Narasiàha in Çälagräma çilas and deities are eternal. Because of the
presence of those avatäras, the different forms are perceived.
Direct appearance is glorified in regards to Kåñëa in Viñëu-dharmottara:

tasya håñöäçayaù stutyä viñëur gopäìganävåtaù |

täpiïcha-çyämalaà rüpaà piïchottaàsam adarçayat ||

mäm avehi mahäbhäga kåñëaà kåtya-vidäà vara |

puraskåto’smi tvad-bhaktyä pürëäù santu manorathäù ||

Pleased by his prayers the Lord revealed his form dark like a tamäla tree, decorated with a
peacock feather, surrounded by cowherds. O fortunate one! O best of the fortunate! Know
me to be Kåñëa. I have appeared before you because of your bhakti. May all your desires be
fulfilled.

In Padma Puräëa, after the Lord says “Look! I will show my form hidden in the Vedas”
Brahma speaks:

tato’paçyam ahaà bhüpa bälaà kälämbuda-prabham |

gopa-kanyävåtaà gopaà hasantaà gopa-bälakaiù ||

kadamba-müla äsénaà péta-väsasam adbhutam |

vanaà våndävanaà näma nava-pallava-maëòitam ||

O king! I then saw the young cowherd boy, with the complexion of a dark cloud surrounded
by gopés, laughing with cowherd boys. Wearing astonishing yellow cloth, he was sitting
beneath a kadamba tree. I saw the forest of Våndävana decorated with new shoots.

Concerning chanting the eighteen syllable mantra, Trailokya-sammohana-tantra says:

ahar-niçaà japed yas tu mantré niyata-mänasaù |

sa paçyati na sandeho gopa-veça-dharaà harim ||

The person who chants day and night with controlled mind the mantra sees the Lord wearing
cowherd dress without doubt.

Gautaméya-tantra says the same:

ahar-niçaà japen mantraà mantré niyata-mänasaù |

sa paçyati na sandeho gopa-veça-dharaà harim ||

If one chants day and night the mantra with controlled mind, the person sees without doubt
Kåñëa wearing the dress of a cowherd.

Gopäla-täpané says:

tad u hoväca | brahma-savanaà carato me dhyätaù stutaù

paramaù parärdhänte so’budhyata |

gopa-veço me puruñaù purastäd ävirbabhüva ||

Brahmä then explained. When I passed the first half of my day in meditating and praising,
after then end of the parärdha, the Supreme Lord awoke to my presence. He appeared before
me wearing the dress of a cowherd. Gopäla-täpané Upaniñad 1.26

His eternal form is indicated by the prayers offered:

vande våndävanäsénam indiränanda-mandiram

I offer respects to Kåñna, seated in Våndävana, full of splendid bliss. Näradéya Puräëa

Prahläda speaks to Bali:

gåhaà santiñöhate yasya mähätmyaà daitya-näyaka |

dvärakäyäù samudbhütaà sännidhyaà keçavasya ca |

rukmiëé-sahitaù kåñëo nityaà nivasate gåhe ||

O best of demons! In his house which manifests in Dvärakä near the Lord resides glory.
Kåñëa stays eternally in his house with Rukmiëé. Skanda Puräëa

vratinaù kärttike mäsi snätasya vidhivan mama |

gåhäëärghyaà mayä dattaà danujendra-niñüdana ||

I have undergone vows in Kärtika month and bathed according to the rules. Please accept this
arghya given by me, O destroyer of the king of demons! Padma Puräëa 6.93.24

The eighteen syllable Kåñna mantra indicates his eternal existence by showing him as the
object of worship with his associates. The mantras for worshipping the ävaraëa deities also
indicate this. This is also seen profusely in the scriptures describing atonements for sinful
acts.

After saying sacrifice should be performed for the pleasure of Govinda, it is said by
Bodhäyana:
govinda gopéjana-vallabheça

kaàsäsuraghna tridaçendra-vandya |

godäna-tåptaù kuru me dayälo

arça-vinäçaà kñapitäri-varga ||

O Govinda! O lord of the gopés! O killer of Kaàsa! O Kåñëa, worshipped by heavenly Indra!
Being merciful and satisfied with by donation of cows, cure my piles. O destroyer of demons!

govinda gopéjana-vallabheça

vidhvasta-kaàsa tridaçendra-vandya |

govardhanädi-pravaraika-hasta

saàrakñitäçeña-gava-pravéëa ||

go-netra veëu-kñapaëa prabhütam

ändhyaà tathograà timiraà kñipäàçu || iti |

O Govinda! O lord of the gopés! O killer of Kaàsa! O Kåñna, worshipped by heavenly Indra!
Kåñëa , who lifted Govardhana with one hand and is skilful at protecting unlimited cows! O
leader of the cows who passes time playing the flute! Quickly destroy the terrifying darkness.

The eternal nature is clear in the following:

tam ekaà govindaà sac-cid-änanda-vigrahaà

païca-padaà våndävana-sura-bhüruha-taläsénaà

satataà samarud-gaëo’haà paramayä stutyä toñayämi ||

Along with the Maruts, I eternally satisfy Govinda, a form of eternity, knowledge and bliss,
nondifferent from his mantra, seated under a desire tree in Våndävana, by offering praise.
Gopäla-täpané Upaniñad 1.33

It was said “I appear before you because of your bhakti.” This is a sufficient collection of this
type of proof since it was already shown in Bhagavat Sandarbha that the Lord’s appearance
and disappearance were explained along with the eternal nature of his paraphernalia arising
from his cic-chakti. The Lord is never created or destroyed. If that is so for his avatäras,
what should one say about Svayam Bhagavän? This is explained in SB 1.3.1 by the
knowledgeable teachers. The jagåhe means “to manifest” rather than “to accept.”

aheyam anupädeyaà yad rüpaà nityam avyayam |

sa eväpekñya-rüpäëäà vyaktim eva janärdanaù ||

agåhëäd vyasåjac ceti räma-kåñëädikäà tanum |

paöhyate bhagavän éço müòha-buddhi-vyapekñayä ||

tamasä hy upagüòhasya yat tamaù-pänam éçituù |

etat puruña-rüpasya grahaëaà samudéryate ||

kåñëa-rämädi-rüpäëäà loke vyakti-vyapekñayä ||

The foolish person covered by ignorance says that the Lord whose forms like Räma and Kåñëa
are eternal and unchanging, incomparable, and without any faults accepts and gives up
bodies. On seeing the appearance of Kåñëa or Räma in the world he declares that they accept
material human forms. Tantra-bhägavata

Çrédhara Svämé explains SB 1.12.11.

vidhüya tad ameyätmä bhagavän dharma-gub vibhuù |

miñato daçamäsasya tatraiväntardadhe hariù ||

The Lord, maintaining his reputation of being affectionate to his devotees, inconceivable in
form, and also a thief, having destroyed the brahmästra, disappeared at that spot from the
sight of the child ten months in the womb.

“In the place that the Lord was seen, he disappeared, at the same place. He did not go
somewhere else, since he is all-pervading (vibhuù).”

Madhva says in his commentary, quoting çruti:

väsudevaù saìkarñaëaù pradyumno’niruddho’haà matsyaù kürmo varäho narasiàho vämano

rämo rämo rämaù kåñëo buddhaù kalkir ahaà çatadhähaà sahasradhäham ito’ham
ananto’haà naivaite jäyante naite mriyante | naiñäm ajïäna-bandho na muktiù sarva eva hy
ete pürëä ajarä amåtäù paramä paramänandä

I am unlimited, immeasureable by a hundred, by a thousand times, in the forms of Väsudeva,

Saìkarñaëa, Pradyumna, Aniruddha, Mtsya, Kürma, Varäha, Narasiàha, Vämana, Räma,
Paraçuräma, Balaräma, Kåñëa, Buddha and Kalki. These forms are not born and do not die.
They do not become bound by ignorance or become liberated. They are all perfect, ageless,
deathless, full of supreme bliss. Catur-veda-çikhä

Nåsiàha Puräëa says y uge yuge viñëur anädi-mürtim ästhäya viçvaà paripäti duñöahä: yuga
after yuga Viñëu, situated in eternal forms, protects the universe and destroys the wicked. In
Nåsiàha-täpané Upaniñad it is explained by the commentator etan nåsiàha-vigrahaà nityam:
that the form of Nåsiàha is eternal. Çruti says seyaà åtaà satyaà paraà brahma puruñaà
nå-keçari-vigraham: that form is real, eternal, the supreme Brahman, the Lord, in the form of
a lion and man. As well, the abodes of the various forms are described in Brahma Puräëa and
Padma Puräëa. This is in agreement with jaleñu mäà rakñatu matsya-mürtiù: may the form
of Matsya protect me in the water (his eternal abode). (SB 6.8.13)
Therefore the cause of destroying beginningless sin, which is otherwise impossible to destroy,
is Svayam Bhagavän Kåñëa. With this in mind, his worship is emphasized in order to
enlighten the ignorant in the following.

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù |

patir gatiç cändhaka-våñëi-sätvatäà

prasédatäà me bhagavän satäà patiù ||

He is the protector of prosperity, sacrifice, the citizens, the intelligent, the planets, and the
earth. He is the protector and goal to be attained for the Andhakas, Våñëis and Yadus. May
the Lord, master of the devotees, be pleased with me! SB 2.4.20

The speaker is Çukadeva.

94.

deve varñati yajïa-viplava-ruñä vajräsma-varñänilaiù

sédat-päla-paçu-striy ätma-çaraëaà dåñövänukampy utsmayan

utpäöyaika-kareëa çailam abalo lélocchiléndhraà yathä

bibhrad goñöham apän mahendra-mada-bhit préyän na indro gaväm

Indra became angry when his sacrifice was disrupted, and thus he caused rain and hail to fall
on Gokula, accompanied by lightning and powerful winds, all of which brought great
suffering to the cowherds, animals and women there. When Kåñëa, who is by nature always
compassionate, saw the condition of those who had only him as their shelter, he smiled
broadly and lifted Govardhana Hill with one hand, just as a small child picks up a mushroom
to play with it. Holding up the hill, he protected the cowherd community. May He, Govinda,
the Lord of the cows and the destroyer of Indra’s false pride, be pleased with us. SB 10.26.25

The meaning is clear. The speaker is Çukadeva.

95.

çré-kåñëa kåñëa-sakha våñëy-åñabhävani-dhrug-

räjanya-vaàça-dahanänapavarga-vérya

govinda gopa-vanitä-vraja-bhåtya-géta

tértha-çravaù çravaëa-maìgala pähi bhåtyän

O Kåñëa! O friend of Arjuna! O chief among the descendants of Våñëi! O destroyer of those
kings who are disturbing elements on this earth! O Lord whose prowess never deteriorates!
O Govinda! O Lord who gives pleasure to the ears by the fame which purifies the universe,
which is sung by Uddhava, the servant of the gopés of Vraja! O Lord, please protect your
devotees. SB 12.11.25

The meaning is clear. Süta speaks the verse.

96.

Kåñëa speaks of his form:

tadä väà parituñöo ’ham amunä vapuñänaghe

tapasä çraddhayä nityaà bhaktyä ca hådi bhävitaù

präduräsaà varada-räò yuvayoù käma-ditsayä

vriyatäà vara ity ukte mädåço väà våtaù sutaù

O Devaké, free of offenses! After the expiry of twelve thousand celestial years, as Kåñëa, I was
completely satisfied and became fixed constantly in your hearts by austerity, which produced
faith, which produced bhakti, which produced prema. The king of benedictors, I then
appeared before you with my body, with a desire to give you benedictions. I said, “Please
request a boon.” You asked for a son like me. SB 10.3.37-38

adåñövänyatamaà loke çélaudärya-guëaiù samam

ahaà suto väm abhavaà påçnigarbha iti çrutaù

Since I found no one else as highly elevated as you in character and great qualities, I became
your son and was known as Påçnigarbha.

tayor väà punar eväham adityäm äsa kaçyapät

upendra iti vikhyäto vämanatväc ca vämanaù

When Upendra, known as Vämana because of his shortness, appeared in Aditi by Kaçyapa, I
appeared to the two of you a second time.

tåtéye ’smin bhave ’haà vai tenaiva vapuñätha väm

jäto bhüyas tayor eva satyaà me vyähåtaà sati

O supremely chaste mother, I have now appeared to you in my third birth as Svayam
Bhagavän. In this way my promise has been fulfilled. SB 10.3.41-43
Kåñëa explains at the time of appearing before Devaké about his appearance in the beginning.
I appeared with that body (amunä vapuñä) and spoke. I then appeared a third time according
to your desire in this body (tena vapusä). This indicates that his other appearances were only
aàças, not Svayam Bhagavän. Thus it is said påçnigarbhas tu te buddhim ätmänaà bhagavän
paraù: may Påçnigarbha protect your intelligence, and Bhagavän your soul. (SB 10.6.25)

In the third birth, expecting the full form in answer to the prayer for a son qualified as the
Lord, the four armed four appeared, fulfilling his promise (satyaà me vyähröam). This form
was Kåñëa. It is proven by statements like kåñëävatärotsava-sambhramaù: Vasudeva was
overjoyed at the appearance of Kåñëa. (SB 10.3.11) The Lord speaks to Devaké.

97.

devakyäà deva-rüpiëyäà viñëuù sarva-guhä-çayaù

äviräséd yathä präcyäà diçéndur iva puñkalaù

Then the Lord, complete with all his expansions, who is situated in the core of everyone’s
heart, responding to the request of his devotees, appeared from Devaké, non-different from
the Lord, in the dense darkness of night, like the full moon rising on the eastern horizon. SB
10.3.8

The meaning is clear. Çukadeva speaks the verse.

98.

“It is true that the four armed form is the Lord but Devaké said that this form should become
invisible. (SB 10.3.28) “

In response the Lord explains:

etad väà darçitaà rüpaà präg-janma-smaraëäya me

nänyathä mad-bhavaà jïäna martya-liìgena jäyate

I have shown you this form so that you will remember my previous appearances before you.
You would not understand my birth if I appeared in my human-like form. SB 10.3.44

That human form which he had accepted appears to cover his real form. Bhägavatam also
says harir api tatyäja äkåtià try-adhéça (SB 3.4.28) and tyakñan deham (SB 3.4.29) to indicate
that he gave up his form as Kåñëa.

The disappearance according to the version of Tantra-bhägavata cannot be accepted. The

following statement supports the idea that the form of Kåñëa is temporary:

yayäharad bhuvo bhäraà täà tanuà vijahäv ajaù |

kaëöakaà kaëöakeneva dvayaà cäpéçituù samam ||

Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by
which he removed the burden of the earth, like removing a thorn with another thorn.

yathä matsyädi-rüpäëi dhatte jahyäd yathä naöaù |

bhü-bhäraù kñapito yenajahau tac ca kalevaram ||

Just as the Lord maintains forms such as Matsya and gives them up, and just as a magician
makes a show of giving up his body, the Lord made a show of giving up his body by which he
relieved the burden of the earth. SB 1.15.34-35

Vasudeva also says:

süté-gåhe nanu jagäda bhavän ajo nau

saïjajïa ity anu-yugaà nija-dharma-guptyai

nänä-tanür gagana-vad vidadhaj jahäsi

ko veda bhümna uru-gäya vibhüti-mäyäm

While still in the maternity room you told us that you, the unborn Lord, had already been
born several times as our son in previous ages. After manifesting each of these bodies to
protect your own nature, you, unaffected like the sky, then withdraw them. O supremely
glorified, all-pervading Lord, who can understand your spiritual abode? SB 10.85.20

But there is another meaning to the words spoken. Since it is said that Kåñëa sometimes
manifests four arms and sometimes two arms, they should be considered non-different. In
relieving the earth of her burden, the two are equal. The last verse quoted also speaks of his
four armed form being made unmanifest (and thus even Viñëu would be temporary). The
form of the supreme entity is accomplished by qualities like eternality, confirmed by words of
realization of the wise.

The qualities are described in Bhagavat Sandarbha, usually using the human form. Thus that
this form is eternal is strongly confirmed by the testimony of the wise who directly perceived
the Lord. An example of a statement by a realized person is given:

mäà keçavo gadayä prätar avyäd

govinda äsaìgavam ätta-veëuù

May Lord Keçava protect me with his club in the first portion of the day, and may Govinda,
who is always engaged in playing his flute, protect me in the second portion of the day. SB
6.8.20

Now other examples are given. His eternal nature is stated :

kaàso batädyäkåta me ’ty-anugrahaà

drakñye ’ìghri-padmaà prahito ’munä hareù

kåtävatärasya duratyayaà tamaù

pürve ’taran yan-nakha-maëòala-tviñä

Today Kaàsa has shown me extreme mercy by sending me to see the lotus feet of he who
takes away all inauspiciousness, of he who has now appeared in this world. Simply by the
effulgence of his toenails, many souls in the past have transcended the insurmountable
darkness of material existence and attained the Lord.

yad arcitaà brahma-bhavädibhiù suraiù

çriyä ca devyä munibhiù sa-sätvataiù

go-cäraëäyänucaraiç carad vane

yad gopikänäà kuca-kuìkumäìkitam

Those lotus feet are worshiped by Brahmä, Çiva and all the other devatäs, by Lakñmé and her
associates and by devotees in this world, as well as the followers of Païcarätra. Upon those
lotus feet the Lord walks about the forest while herding the cows with his companions, and
those feet are smeared with the kuàkuma from the gopés’ breasts. SB 10.38.7-8

What is hinted at in the first verse is described in the second verse in the last two lines. That
is the form of Kåñëa and that human form is eternal. Akrüra speaks the verse.

99.

yä vai çriyärcitam ajädibhir äpta-kämair

yogeçvarair api yad ätmani räsa-goñöhyäm

kåñëasya tad bhagavataù caraëäravindaà

nyastaà staneñu vijahuù parirabhya täpam

The goddess of fortune herself, along with Brahmä and all the other devatäs, and the best of
yogés, can worship the lotus feet of Kåñëa only within their minds. But during the räsa dance
Kåñëa placed those feet upon these gopés’ breasts, and by embracing those feet, the gopés gave
up all distress.

Since it is well known that Lakñmé and others continually, in past, present and future worship
Kåñëa’s feet, that should be understood in the verse. Taking a more limited meaning would
ruin the verse and to do otherwise would be impossible since he is Bhagavän. In çruti Brahmä
says:

tam ekaà govindaà sac-cid-änanda-vigrahaà

païca-padaà våndävana-sura-bhüruha-taläsénaà

satataà samarud-gaëo’haà paramayä stutyä toñayämi ||

Along with the Maruts, I eternally satisfy Govinda, a form of eternity, knowledge and bliss,
nondifferent from his mantra, seated under a desire tree in Våndävana, by offering praise.
Gopäla-täpané 1.33

Durväsä says:

janma-jaräbhyäà bhinnaù sthäëur ayam acchedyo’yaà yo’sau saurye tiñöhati yo’sau goñu
tiñöhati yo’sau gäù pälayati | yo’sau gopeñu tiñöhati | yo’sau sarveñu vedeñu tiñöhati |
yo’sausarva-vedair géyate | yo’sau sarveñu bhüteñv äviçya bhütäni vidadhäti sa vo hi svämé
bhavati |

He who is beyond birth and old age, who is steady in form, qualities, pastimes and abode,
who is indivisible, who resides on the bank of the Yamuna, who lives among the cows, who
protects the cows, who lives among the cowherds, who resides in all the Vedas, who is
praised in all the Vedas, and who, entering all beings, makes them special, is none other than
the husband of you gopés. Gopäla-täpané 2.21

100.

yat-päda-päàsur bahu-janma-kåcchrato

dhåtätmabhir yogibhir apy alabhyaù

sa eva yad-dåg-viñayaù svayaà sthitaù

kià varëyate diñöam ato vrajaukasäm

Svayam Bhagavän Kåñëa, whose foot dust cannot be seen by yogés in samädhi though they
have controlled their mind by severe hardship for many births, is eternally situated here,
directly visible to the eyes of the people of Vraja. Ah! How can the good fortune of the
people of Vraja be described? SB 10.12.12

By the use of the word s vayam (personally) the misconceptions of the unintelligent (that
Kåñëa is not eternal) are clearly refuted. The word sthitaù is a past participle with the
meaning of the present as in yac ca kiïcij jagat sarvaà vyäpya näräyaëa sthitaù: Näräyaëa
exists, pervading the whole universe and everything in it. (Mahä-näräyaëa Upaniñad 9.5).
Çukadeva speaks the verse.

101.

His qualities are eternal; he is the shelter of complete powers:

gopyas tapaù kim acaran yad amuñya rüpaà

lävaëya-säram asamordhvam ananya-siddham

dågbhiù pibanty anusaväbhinavaà duräpam

ekänta-dhäma yaçasaù çréya aiçvarasya

What worship must the gopés have performed! With their eyes they always drink the nectar
of Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That
loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and
extremely rare. SB 10.44.14

They relish his form which is naturally perfect (ananya-siddham). It does not depend on
another person. Giving the meaning “perfect only there and nowhere else” is useless labor. It
is proper then that he not equaled (asamordhvam). Their words are approved by Çukadeva
and others. One should not think otherwise. The women of Mathurä speak to each other.

102.

His all pervasive nature is stated in na cäntar na bahir yasya: he has no interior or exterior.
(SB 10.9.13) He is beyond material objects.

tvak-çmaçru-roma-nakha-keça-pinaddham antar

mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam

jévac-chavaà bhajati känta-matir vimüòhä

yä te padäbja-makarandam ajighraté stré

A woman who fails to relish the fragrance of the honey of your lotus feet becomes totally
befooled, and thus she accepts as her husband or lover a living corpse covered with skin,
whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces,
mucus, bile and air.

SB 10.60.45

He is self-revealing:
asyäpi deva vapuño mad-anugrahasya

svecchä-mayasya tanu-bhüta-mayasya ko ’pi

neçe mahi tv avasituà manasäntareëa

säkñät tavaiva kim utätma-sukhänubhüteù

Even by controlling the mind, no one can understand the greatness of this form of the Lord of
the universe, which manifested in many four-armed forms, but which is actually you, the one
form of Svayam Bhagavän, who gave me mercy by you own will, who spread through the
universe in many spiritual forms and possess bliss which can be understood only by yourself.
SB 10.14.2

Having described Kåñëa with his human form in SB 10.14.1, Brahmä describes one of the
deva forms with four arms which manifested from his aàças in the form of cowherd boys and
calves. How can I describe all of them? You are the source of those forms. What to speak of
being merciful to those forms of Viñëu (deva-vapuñaù), you are merciful to me (mad-
anugrahasya), since by seeing those forms of yours, I understand your greatness. You
experience your bliss by yourself. This cannot be experienced by another person. Only you
know your happiness. Brahmä speaks to the Lord.

103.

Using kaimutya his independent form is described:

sakåd yad-aìga-pratimäntar-ähitä

manomayé bhägavatéà dadau gatim

sa eva nityätma-sukhänubhüty-abhi-

vyudasta-mäyo ’ntar-gato hi kià punaù

If even only once or even by force one brings the form of the Lord into one’s mind, Kåñëa
awards himself as the goal. Residing within, he gives the jévas the experience of bliss by
destroying all mäyä completely. What can be said about his response to a favorable person
then? SB 10.12.39

The meaning is clear. Çukadeva speaks the verse.

104.

Kåñëa is shown to be directly the supreme Brahman:

adyaiva tvad åte ’sya kià mama na te mäyätvam ädarçitam

eko ’si prathamaà tato vraja-suhåd-vatsäù samastä api

tävanto ’si catur-bhujäs tad akhilaiù säkaà mayopäsitäs

tävanty eva jaganty abhüs tad amitaà brahmädvayaà çiñyate

Today, apart from you, the calves and cowherd boys and four-armed forms you manifested,
all that I saw of the material realm and the beings worshipping you was nothing but your
mäyä. First you were alone, then you were all the calves and boys and then you became the
four-armed forms in all the universes which were worshipped by persons all in the universe
including me. Then you remained as the unlimited Brahman beyond anything else.

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because Kåñëa gave them prema, which
is the highest bliss, eternal and complete. SB 10.14.32

yüyaà nå-loke bata bhüri-bhägä

lokaà punänä munayo ’bhiyanti

yeñäà gåhän ävasatéti säkñäd

güòhaà paraà brahma manuñya-liìgam

You Päëòavas are most fortunate in this world. Sages who purify the planets come to your
houses because the Supreme Brahman personally resides in your houses in a human form. SB
7.15.75

Viñëu Puräëa says:

yador vaàçaà naraù çrutvä sarva-päpaiù pramucyate |

yaträvatérëaà kåñëäkhyaà paraà brahma naräkåti ||

Hearing of the dynasty of Yadu, one becomes free of all sins. In that dynasty appeared Kåñëa,
the supreme Brahman in human form. Viñëu Puräëa 4.11.2

Naräkröi param brahma is also stated in Viñëu-sahasra-näma. This shows that Kåñëa has a
human form. The two armed form is the chief form since humans have two arms. The four
armed form of Kåñëa is secondary since it has additional arms to the human form. Though he
has four arms, his form is described by Arjuna as human.

tenaiva rüpeëa catur-bhujena

sahasra-bäho bhava viçva-mürte ||

O thousand-armed one, form of the universe! Appear with that four-armed form. BG 11.46

dåñövedaà mänuñaà rüpaà tava saumyaà janärdana |

idäném asmi saàvåttaù sa-cetäù prakåtià gataù ||51 ||

O Janärdana, seeing your pleasant human form, my mind has become peaceful and I have
gained composure. BG 11.51

Thus many such statements about his form may be seen. That human form is the supreme
cause.

tasmin bhavantäv akhilätma-hetau

näräyaëe käraëa-martya-mürtau

bhävaà vidhattäà nitaräà mahätman

kià vävaçiñöaà yuvayoù su-kåtyam

O great soul! You two have shown the highest anuräga to Kåñëa, the revealer of all forms of
God and jévas, the shelter of Mahä-viñëu, who appears in human form. What remains for you
to do? SB 10.46.33

Those forms which are human are the supreme cause (käraëa-martya-mürtau). Tattvam
paraà yoginäm: he was the supreme entity for the yogés. (SB 10.43.17)

dåñöätihåñöo hy abhavaà sarva-bhüñaëa-bhüñaëam |

gopälam abalä-saìge muditaà veëu-vädinam ||

tato mäm äha bhagavän våndävana-caraù svayam |

yad idaà me tvayä dåñöaà rüpaà divyaà sanätanam ||

niñkalaà niñkriyaà çäntaà sac-cid-änanda-vigraham |

pürëaà padma-paläçäkñaà nätaù-parataraà mama ||

idam eva vadanty ete vedäù käraëa-käraëam ||

Seeing the cowherd decorated with ornaments and playing a flute in joy among the gopés, I
became joyous. The Lord, moving about Våndävana, personally spoke to me. This eternal,
spiritual form which you have seen, without parts or material actions, peaceful, full of
eternity, knowledge and bliss, complete, with the lotus eyes, to which nothing is superior, the
Vedas call the cause of all causes. Padma Puräëa

Uddhava speaks to Yaçodä.

105.

Though Brahmä saw many four armed forms, he approved of praising the human form
particularly.

nauméòya te ’bhra-vapuñe taòid-ambaräya

guïjävataàsa-paripiccha-lasan-mukhäya

vanya-sraje kavala-vetra-viñäëa-veëu-

lakñma-çriye mådu-pade paçupäìgajäya

O worshipable Lord! I offer my obeisances to you to attain you, Nanda’s son, having a body
the complexion of a rain cloud, wearing cloth flashing like lightning, with face shining
among peacock feathers and guïja berry decorations, with colorful forest garland, and
possessing soft feet, his beauty enhanced by yogurt rice, stick, horn and flute. SB 10.14.1

Before this, not knowing your supreme form, I have erred. Now however by your mercy
shown to me (SB 10.14.18), I have understood. I praise you in order to attain you in that
human form. Brahmä speaks to the Lord.
106.

Thus, those well-expressed statements (concerning the Lord’s appearance and disappearance)
should be seen with another meaning. Though four armed and two armed forms are both
objects of meditation, Devaké prayed for him to hide the four armed form since everyone
would know about his appearance, since that form was famous as the Lord. Thus she feared
what Kaàsa would do:

janma te mayy asau päpo mä vidyän madhusüdana

samudvije bhavad-dhetoù kaàsäd aham adhéra-dhéù

O killer of Madhu! Sinful Kaàsa should not know that you have been born to me. With mind
unsteady because of your mercy I fear what Kaàsa will do to you. SB 10.3.29

She also felt she would be ridiculed by people with material vision who were ignorant of the
Lord’s svarüpa-çakti’s which caused his birth and other pastimes:

viçvaà yad etat sva-tanau niçänte

yathävakäçaà puruñaù paro bhavän

bibharti so ’yaà mama garbhago ’bhüd

aho nå-lokasya viòambanaà hi tat

As Mahä-viñëu you support the universe which appears in your body after Brahmä’s night.
You also have appeared from my womb. Oh! People will ridicule me for this. SB 10.3.31

She also thought that he should not be the object of meditation for others, since he hides his
form.
yüyaà nå-loke bata bhüri-bhägä

lokaà punänä munayo ’bhiyanti

yeñäà gåhän ävasatéti säkñäd

güòhaà paraà brahma manuñya-liìgam

You Päëòavas are most fortunate in this world. Sages who purify the planets come to your
houses because the Supreme Brahman personally resides in your houses in a human form
secretly. SB 7.15.75

Meditation on both forms is described in Gopäla-täpané Upaniñad:

mathuräyäà viçeñeëa mäà dhyäyan mokñam açnute ||

añöa-patraà vikasitaà håta-padmaà tatra saàsthitam |

catur-bhujaà çaìkha-cakra-çärìga-padma-gadänvitam

Meditating on me in Mathurä with attention one quickly becomes free of obstacles to

attaining me.

One should constantly meditate on me, situated in Mathurä, situated on a eight-petaled lotus
in the heart, … endowed with four arms holding conch, cakra, bow, lotus and club. Gopäla-
täpané Upaniñad 2. 56-60

Finally it says:

dhyäyen manasi mäà nityaà veëu-çåìga-dharaà tu vä

Or one should meditate on me, offering fearlessness to my devotee, holding a flute and horn.
Gopäla-täpané Upaniñad 2. 62
In the ägamas also, meditation on the two handed form is described. Therefore in order to
hide, Kåñëa should show two hands. With that intent Kåñëa says:

etad väà darçitaà rüpaà präg-janma-smaraëäya me

nänyathä mad-bhavaà jïäna martya-liìgena jäyate

I have shown you this form so that you will remember my previous appearances before you.
You would not understand my birth if I appeared in my human-like form. SB 10.3.44

In Padma Puräëa, Vyäsa says:

paçya tvaà darçayiñyämi svarüpaà veda-gopitam |

tato’paçyam ahaà bhüpa bälaà kälämbuda-prabham |

gopa-kanyävåtaà gopaà hasantaà gopa-bälakaiù ||

The Lord said, “Look! I will show my form hidden in the Vedas” O king! I then saw the
young cowherd boy, with the complexion of a dark cloud surrounded by gopés, laughing with
cowherd boys.

ity uktväséd dharis tüñëéà bhagavän ätma-mäyayä

pitroù sampaçyatoù sadyo babhüva präkåtaù çiçuù

After thus speaking, the Lord remained silent. While they alone watched, by his mercy, he
suddenly assumed the form a baby who was svabhäva-siddha. SB 10.3.46
Then the Lord remained silent, and by his own desire (ätmä-mäyayä) showed his baby form.
Mahä-saàhitä says ätmä-mäyä tad-icchä syäd: ätmä-mäyä means “his will.” Präkåtaù means
he appeared in his svarüpa. He was not a material child. Various qualities such as being a
child reside in the form of the Lord.

ko vetti bhüman bhagavan parätman

yogeçvarotér bhavatas tri-lokyäm

kva vä kathaà vä kati vä kadeti

vistärayan kréòasi yoga-mäyäm

O unrestricted Lord! O Lord endowed with all powers! O Supersoul! O Lord spread
throughout all time! Who knows where, how, how many, and when your pastimes will take
place in the universe? Spreading yoga-mäyä, you play. SB 10.14.21

This was shown in Bhagavat Sandarbha. This is also Rämänuja’s meaning of prakåtià sväm
avañöabhya sambhavämy ätma-mäyayä: situated in my own nature (prakåtim), I appear by my
own knowledge in the form of my will (ätmä-mäyayä). Nighaëöu says mäyä vayunam
jïänam: mäyä means wisdom or knowledge. Mahä-bhärata also says that the avatära forms
are not material. na bhüta-saìgha-saàsthäno deho’sya paramätmanaù: the body of the Lord is
not made of material elements. Viñëu Puräëa says:

yo vetti bhautikaà dehaà kåñëasya paramätmanaù |

sa sarvasmäd bahiñkäryaù çrauta-smärta-vidhänataù |

mukhaà tasyävalokyäpi sa-celaù snänam äcaret |

paçyet süryaà spåçed gäà ca ghåtaà präçya viçuddhyati ||

He who thinks the body of Kåñëa is material should be excluded from all çrauta and småti
actions. If one sees his face one should bath with one’s clothing on. One should gaze at the
sun, touch a cow, and sip ghee for purification.

One should consider the meaning of the following verse in view of what was discussed:

yayäharad bhuvo bhäraà täà tanuà vijahäv ajaù |

kaëöakaà kaëöakeneva dvayaà cäpéçituù samam ||

Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by
which he removed the burden of the earth, like removing a thorn with another thorn. SB
1.15.34

Tanu or body means the attitude of wanting to remove the burden of the earth and to protect
the devatäs. Similarly in the Third Canto, Twentieth Chapter Brahmä is described as giving
up various mental attitudes, which are called bodies.

The example of the thorns is appropriate since those bhävas (like thorns) were shadow
representations of the Lord. The two purposes were the same to the Lord. Similarly he gave
up the bhävas of Matsya and other avatäras as explained in the next verse.

yathä matsyädi-rüpäëi dhatte jahyäd yathä naöaù |

bhü-bhäraù kñapito yenajahau tac ca kalevaram ||

Just as the Lord maintains forms such as Matsya and then gives up their bhävas, and just as a
magician makes a show of giving up his body, the Lord gave up his bhävas by which he
relieved the burden of the earth. SB 1.15.35

Natäù refers to a theatrical actor. Çrédhara Svämé explained in his commentary on SB 1.11.21
that a naöa is an actor skilful at communicating nine rasas. There are nine rasas instead of
twelve in conventional poetics.1 The actor, situated in his svarüpa and in his dress, sings of
his previous events by acting, and accepts and gives up the mood of a hero or heroine. It is
said:

pradarçyätapta-tapasäm avitåpta-dåçäà nåëäm

ädäyäntaradhäd yas tu sva-bimbaà loka-locanam

The Lord, having shown his form, the center of attraction for all eyes, then took that form
and disappeared from person who had not performed austerities but had attained the Lord’s
mercy, and were continually craving a vision of his form. SB 3.2.11

Showing his attractive form (sva-bimbam), he withdraws it and disappears. He does not give
it up for Süta then says:

yadä mukundo bhagavän imäà mahéà

jahau sva-tanvä çravaëéya-sat-kathaù |

tadähar eväpratibuddha-cetasäm

abhadra-hetuù kalir anvavartata ||

When Lord Mukunda, whose topics are worthy of hearing, left this earth by means of his
spiritual body, from that day onwards Kali, the cause of inauspiciousness, entered those
whose intelligence was sleeping. SB 1.15.36

He left the earth by means of (or using) his body (sva-tanvä). It does not mean “he rejected
the world along with the body (sva-tanvä saha )” since the instrumental meaning (by) is
stronger than the meaning of accompanying (with) and having to supply extra words (saha)
to complete the meaning is a secondary meaning.
Or nähaà prakäçaù sarvasya yoga-mäyä-samävåtaù: I am not revealed to everyone, since I am
covered by my mäyä. (BG 7.25)

yogibhir dåçyate bhaktyä näbhaktyä dåçyate kvacit |

drañöuà na çakyo roñäc ca matsaräc ca janärdanaù ||

The Lord is seen by yogés, by bhakti and not without bhakti. It is not possible to see him by
anger or envy. Padma Puräëa

Thus to the wrestlers in the arena, Kåñëa was a thunderbolt (SB 10.43.17). Viñëu Puräëa
explains the form that the demons see.

ätma-vinäçäya bhagavad-dhasta-cakräàçu-mälojjvalam akñaya-tejaù-svarüpaà parama-

brahma-bhütam apagata-dveñädi-doño bhagavantam adräkñét

Seeing the Lord with the cakra in his hand, which was a mass of rays aimed at destroying
him, his faults of hatred dissipated. Çiçupäla then saw the Lord the supreme Brahman, a form
of indestructible power. Viñëu Puräëa 4.15.15

The form which Çiçupäla saw was not his svarüpa, but a form created by mäyä. By seeing his
svarüpa, his faults of hatred would have been previously destroyed. Thus by the body (not his
svarüpa) shown to the demons he relieved the earth of the demons and then withdrew that
body. He no longer took any interest in it. The body seen by bhakti is the nitya-siddha body.

ajo ’pi sann avyayätmä bhütänäm éçvaro ’pi san |

prakåtià sväm adhiñöhäya saàbhavämy ätma-mäyayä ||

Though I am unborn, the lord of all entities, and have imperishable body and qualities, I
appear in my own body by my own mercy, to deliver the jévas. BG 4.6

nandädayas tu taà dåñövä paramänanda-nivåtäù

kåñëaà ca tatra cchandobhiù stüyamänaà su-vismitäù

Nanda Mahäräja and the other cowherd men felt the greatest happiness when they saw that
abode. They were especially amazed to see Kåñëa there, surrounded by the personified
scriptures, who were offering him prayers. SB 10.28.17

devakyäà deva-rüpiëyäà viñëuù sarva-guhä-çayaù

äviräséd yathä präcyäà diçéndur iva puñkalaù

Then the Lord, complete with all his expansions, who is situated in the core of everyone’s
heart, responding to the request o f his devotees, appeared from Devaké, non-different from
the Lord, in the dense darkness of night, like the full moon rising on the eastern horizon. SB
10.3.8

This is also the meaning of SB 1.15.35. Just as some magician assumes the form of a fish etc.
in order to catch a crane which he will eat and then returns to his original form, giving up
those forms, so the Lord, though unborn, by a form attained by mäyä, destroyed the burden
of the earth, the demons, and then gave up that form or disappeared. Yoga-mäyä-samävåtaù
(BG 7.25) means the Lord is covered by a shadow body made of mäyä, like a snake skin.

In the Viñëu Puräëa prose portion ätmä-vinäçaya means “for destroying Çiçupäla.” He saw
the cakra thrown by the Lord as a mass of bright rays for destroying himself. Because of
seeing this, his hatred was destroyed and he saw the Lord, devoid of his covering of mäyä.
Moreover, this story occurred in another kalpa, when the curse of Jaya and Vijaya did not
take place, according to the questions and answers of Maitreya and Paräçara concerning
liberation of Çiçupäla and Dantavakra. It would be unsuitable for Jaya and Vijaya to be cursed
every kalpa.
When Vasudeva describes how the Lord withdraws his forms (SB 10.85.20), the same
meaning should be given. Recalling the Lord’s previous words, being devoted but with
predominance of knowledge that Kåñëa is the Lord, he establishes the human pastimes of the
Lord manifesting from viçuddha-sattva by the Lord becoming an ordinary human out of great
humility and himself taking the lord as his son. But then the Lord may ask, “Why do you
think of me as your son?” He answers with verse 20. You said in the maternity room, “I
have been manifest to you two in several other yugas.”

“I have said I was born, since I entered and then came out of your body. This is not a
material birth from a body. As friend of the jévas I enter as the antaryämé in all bodies
individually and as a whole.

taà durdarçaà güòham anupraviñöaà

guhähitaà gahvareñöhaà puräëam

The Lord enters into the depths of heart and is hard to see. He is eternal. Kaöha Upaniñad
1.2.12

tat såñövä tad evänupräviçat

Having manifested the jévas in the world, I entered them. Taittiréya Upaniñad 2.6.2

This is the meaning of my being born, since it is seen everywhere in scriptures.”

Vasudeva answers. Like the sky, you do not associate since it is said sva -kåta-vicitra-yoniñu
viçann iva hetutayä taratamataç cakäsi: apparently entering among the variegated species of
living beings you have created, you reveal your çakti in them in various degrees. (SB
10.87.19) Entering the various bodies of jévas you then leave. Continually you enter and
leave. Who can understand the mäyä of your (bhümnaù) special powers, vibhütis? No one
can. Your birth from us is praised by all. Let the wise persons adoring you be the proof. But
you are beyond my intelligence completely. It is not illogical to say that vidadhat (do) means
“enter.” It is said in the commentary on sahasra-näma “ çiñtän karoti (do the learned) means
he protects the learned.” Normal verbs sometimes have special meaning. Kuru käñthäni (do
the sticks) means “bring the sticks.”

It has been shown that Kåñëa is Svayam Bhagavän and is situated eternally in a human form
which is the supreme Brahman. In the First Canto the earth shows the eternal, intrinsic
nature of the Lord’s beauty, power of mind, power of knowledge senses, and power of action
senses. Brahmäëòa Puräëa, speaking of Kåñëa’s human form, says:

nanda-vraja-janänandé sac-cid-änanda-vigrahaù |

nava-néta-viliptäìgé nava-néta-naöo’nagha ||

Kåñëa gives bliss to the people of Vraja. He has a form of eternity, knowledge and bliss. He
has butter smeared on his body. He dances to obtain butter. O sinless one!

nityo nityänäà cetanaç cetanänäm

eko bahünäà yo vidadhäti kämän |

taà péöhagaà ye’nubhajanti dhéräs

teñäà siddhiù çäçvaté netareñäm ||

This verse also shows approval of Kåñëa worship. Because of his eternal nature, others have
eternal nature. He gives consciousness to beings that have consciousness. Gopäla-täpané
Upaniñad 1.20

tam ekaà govindaà sac-cid-änanda-vigraham

I praise that one Govinda with an eternal body of knowledge and bliss. Gopäla-täpané
Upaniñad 1.33

Thus both the four armed and two armed forms of Kåñëa are eternal. His places of pastimes
are also eternal.

yä yathä bhuvi vartante puryo bhagavataù priyäù |

täs tathä santi vaikuëöhe tat-tal-lélärtham ädåtäù ||

Just as the dear towns of the Lord exist on earth, they exist in glory in Vaikuëöha for his
pastimes. Skanda Puräëa

The places of Vaikuëtùa also exist on earth. The places of Kåñëa are in the upper portion of
Vaikuëöha. After describing Kåñëa as the ninth among the ten avatäras, Padma Puräëa
describes their various abodes , which surround Vaikuëöha in the spiritual sky. Kåñëa’s abode
is in the upward direction (as oppposed to east, west etc. around Vaikuëöha). Thus it is
situated as the topmost place. In ägamas as well, the abodes are described in the different
directions around Vaikuëöha.

We however maintain that Kåñëa’s abode is indepedendent, since that also is stated in
scriptures. It is included among the surrounding places in Vaikuëöha (ävaraëa) in Padma
Puräëa, since it is within the spiritual sky. The statements in Padma Puräëa are secondary to
the statements in Bhägavatam however. In Svayambhüva Ägama A çaivite text.2 also, Kåñëa’s
abode is described as placed above all others. In the Eighty-fifth chapter , concering
meditation on the fourteen syllable mantra, in the discussion between Çiva and Devé, it is
said:

dhyäyet tatra viçuddhätmä idaà sarvaà krameëa tu |

nänä-kalpa-latäkérëaà vaikuëöhaà vyäpakaà smaret ||

adhaù-sämyaà guëänäà ca prakåtià sarva-käraëam |

prakåteù käraëäny eva guëäàç ca kramaçaù påthak ||

tatas tu brahmaëo lokaà brahma-cihnaà smaret sudhéù |

ürdhvaà tu sémni virajäà niùsémäà vara-varëini ||

vedäìga-sveda-janita-toyaiù prasrävitäà çubhäm |

imäç ca devatä dhyeyä virajäyäà yathä-kramam ||

The pure person should in sequence meditate on all of this. He should remember pervasive
Vaikuëöha filled with various desire creepers. Below is prakröi the cause of everything, with
the guëas in a peaceful state. The guëas and elements in sequence become differentiated from
prakåti. One should remember the planet of Brahmä below that, where Brahmä lives. O
Parvaté! Above, at the edge of prakåti, is the unlimited, beautiful Virajä, which flows with
water from the perspiration of the Lord whose limbs are the Vedas. One should meditate on
the devatä in the Virajä.

tato nirväëa-padavéà munénäm ürdhva-retasäm |

smaret tu parama-vyoma yatra deväù sanätanäù ||

tato’niruddha-lokaà ca pradyumnasya yathä-kramam |

saìkarñaëasya ca tathä väsudevasya ca smaret ||

lokädhipän smaret

One should meditate on the blissful place of the celibate sages, the spiritual sky in which the
devatäs are eternal. One should then meditate on the planets of Aniruddha, Pradyumna,
Saìkarñaëa and Väsudeva in order. One should meditate on their rulers.

péyüña-latikäkérëäà nänä-sattva-niñevitäm |

sarvartu-sukhadäà svacchäà sarva-jantu-sukhävahäm ||

nélotpala-dala-çyämäà väyunä cälitäà mådu |

våndävana-parägais tu väsitäà kåñëa-vallabhäm ||

sémni kuïja-taöäà yoñit-kréòä-maëòapa-madhyamäm |

kälindéà saàsmared dhémän suvarëa-taöa-paìkajäm ||

nitya-nütana-puñpädi-raïjitaà sukha-saìkulam |

svätmänanda-sukhotkarña-çabdädi-viñayätmakam ||

nänä-citra-vihaìgädi-dhvanibhiù parirambhitam |

nänä-ratna-latä-çobhi-mattäli-dhvani-manditam ||

cintämaëi-paricchinnaà jyotsnä-jäla-samäkulam |

sarvartu-phala-puñpäòhyaà pravälaiù çobhitaà pari ||

kälindé-jala-saàsarga-väyunä kampitaà muhuù |

våndävanaà kusumitaà nänä-våkña-vihaìgamaiù ||

saàsmaret sädhako dhémän viläsaika-niketanam |

triloké-sukha-sarvasvaà suyantraà keli-vallabham ||

tatra siàhäsane ramye nänä-ratna-maye sukhe |

sumano’dhika-mädhurya-komale sukha-saàstare ||

dharmärtha-käma-mokñäkhya-catuñpädair viräjate |

brahma-viñëu-maheçänäà çiro-bhüñaëa-bhüñite ||

tatra prema-bharäkräntaà kiçoraà péta-väsasam |

kaläya-kusuma-çyämaà lävaëyaika-niketanam ||

lélä-rasa-sukhämbhodhi-saàmagnaà sukha-sägaram |

navéna-néradäbhäsaà candrikäìcita-kuntalam ||

One should meditate on the pure Yamunä River, dense with sweet creepers, served by various
animals, giving the happiness of all seasons, giving joy to all beings, dark like a blue lotus,
rippled by the gentle breeze, fragrant with Våndävana pollen, dear to Kåñëa, with bowers on
its banks, with a pavilion for pastimes with the gopés floating in the middle, with golden
lotuses on its banks.

One should meditate on Våndävana, the abode of pastimes, colored with every fresh flowers,
filled with happiness, described by words like “excellent bliss” and “giving joy to the self”,
embraced by chirping of various colorful birds, decorated with the humming of intoxicated
bees on creepers shining with various jewels, surrounded by cintämaëi, filled with patterns of
moonlight, filled with flowers and fruits of all seasons, splendid with new buds everywhere,
constantly quivering in the breeze which touched Yamunä’s water, flowering, with various
trees and birds.

He should meditate on an excellent jeweled pavilion, cherished for pastimes, beautifully

constructed, giving joy to the three worlds, in the center of Våndävana, where two trees join
together. There on an attractive throne made of various gems, diffusing bliss, shining with
dharma, artha, käma and mokña, decorated with the crowns of Brahmä, Viñëu and Çiva. One
should meditate on the youth wearing yellow cloth, filled with intense prema, having a dark
complexion, the abode of beauty, absorbed in an ocean of joy arising from rasa in pastimes,
an ocean of happiness, shining like a new cloud, with splendid curling hair.

It has now been proved that, according to the logic of whatever abode of the Lord exists
below in this world exists above in the spiritual world, Kåñëa’s abodes of Dvärakä, Mathurä
and Gokula, exist above all others as the places of pastimes for Svayam Bhagavän, the highest
form. Våndävana or Gokula existing as the highest place is well known as Goloka.

sahasra-patra-kamalaà gokuläkhyaà mahat padam |

tat-karëikäraà tad-dhäma tad-anantäàça-sambhavam ||

karëikäraà mahad yantraà ñaö-koëaà vajra-kélakam

ñaò-aìga-ñaö-padé-sthänaà prakåtyä puruñeëa ca ||

premänanda-mahänanda-rasenävasthitaà hi yat

jyoté-rüpeëa manunä käma-béjena saìgatam ||

tat-kiïjalkaà tad-aàçänäà tat-paträëi çriyäm api ||

catur-asraà tat-paritaù çvetadvépäkhyam adbhutam

catur-asraà catur-mürteç catur-dhäma catuñ-kåtam ||

caturbhiù puruñärthaiç ca caturbhir hetubhir våtam

çülair daçabhir änaddham ürdhvädho dig-vidikñv api ||

añöabhir nidhibhir juñöam añöabhiù siddhibhis tathä

manu-rüpaiç ca daçabhir dik-pälaiù parito våtam ||

çyämair gauraiç ca raktaiç ca çuklaiç ca pärñadarñabhaiù

çobhitaà çaktibhis täbhir adbhutäbhiù samantataù ||

The dhäma of Kåñëa called Gokula is the supreme abode. It is the center (pericarp) of a lotus
with a thousand petals and it is sustained by a portion of the spiritual energy of Baladeva
called Ananta. The pericarp of the lotus is also a great yantra with six points and a diamond
centerpiece. The six parts of the mantra are placed on the six points of the yantra. The yantra
is accompanied by prakåti (deity of the yantra) and puruña (deity of the mantra). This yantra
produces a variety of rasas of great bliss arising from prema. The yantra is also endowed with
the käma-béja, a self-revealing, non-material mantra. Around the pericarp is a wall with
spires like stamens. In the place are also various divisions and bowers for the gopés, which are
like petals. This Gokula is surrounded by an astonishing square area called Çvetadvépa or
Goloka. This is divided into four parts which are the abodes of four Viñëu forms—Väsudeva,
Saìkarñaëa, Aniruddha and Pradyumna. Goloka is endowed with the four goals of human
endeavor and with the methods to attain them. It is guarded by obstructions in the form of
ten spears in the ten directions (including up and down). It is endowed with the eight
treasures and eight siddhis. It is surrounded by the ten protectors of the directions in the
form of their mantras, as well as the four Vedas. It is resplendent with astonishing çaktis.
Brahma-saàhitä 5.2-5

Brahmä praises Kåñëa:

cintämaëi-prakara-sadmasu kalpa-våkña-

lakñävåteñu surabhir abhipälayantam |

lakñmé-sahasra-çata-sambhrama-sevyamänaà

govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who affectionately tends the cows in stables whose
walls are made of cintämaëi, surrounded by desire trees. He is eagerly served by countless
gopés. Brahma-saàhitä 5.29

Here is the explanation. The most excellent place of the highest form of Bhagaväna (mahat-
padam), Mahä-vaikuëöha, has the form of a lotus with a thousand petals and is made of
cintämaëi. There are many varieties. To make this description particular, it is named Gokula.
This name indicates a place where there are cows and cowherds. Usage prevails over
etymological meaning. Thus it refers to Kåñëa’s place. The later text should be explained in
accordance with this meaning. This abode (dhäma) of Kåñëa (tat) at the center is the palace
suitable for living with Nanda and Yaçodä. Its svarüpa is described. It is eternally manifest
(sambhavam) from the aàça of Baladeva called Ananta. There is another meaning. It is the
place where Baladeva, whose aàça is Ananta, lives (sambhavam).

Two verses describe the main péöha among many piöhäs of the eighteen syllable mahä-mantra
served by all mantras. It is represented everywhere by a yantra for worship (mahä-yantram).
The contents of the yantra are described. It has six sides. In its center is the béja, shining like
a diamond central pillar. The use of the six sides is explained. The six divisions (ñaò-aìga)
are the places of the six parts (ñaö-padé) of the eighteen syllable mantra. Prakåti refers to the
svarüpa of the mantra, Kåñna, since he is its cause. There in the yantra are situated Kåñëa as
the svarüpa of the mantra and Kåñëa as the presiding deity of the mantra (puruña), which
culminate in the bliss of prema (Kåñëa’s svarüpa) and great bliss (Kåñëa as the presiding deity
of the mantra). The käma-béja, self-manifesting (jyoti-rüpena), a mantra (manunä), also
resides there. Though the béja is included in the mantra itself it is mentioned separately
sometimes to note its special qualities.

The abode of Kåñëa was described. Now the surrounding walls (ävaraëa) are described. The
pericarp (tat) has stamens (kiïjalka) which refers to walls around the central area. Other
persons have a share (aàçänäm) of that place. This means there are others present there who
have similar nature, since the whole area is called Gokula. Çukadeva has described the
similar nature of the people:

evaà kukudminaà hatvä stüyamänaù svajätibhiù

viveça goñöhaà sa-balo gopénäà nayanotsavaù

Having thus killed the bull demon Ariñöa, he who is joy for the gopés’ eyes and who was
praised by other cowherds, entered the cowherd village with Balaräma. SB 10.36.15

The petals of the lotus are the abodes or groves of Rädhä and other gopés (çriyäm). There are
roads at the divisions of the groves and villages at end of the roads, since Gokula refers to the
whole lotus and these are its components.

Around Gokula, outside, there is a surrounding square area called Çvetadvépa. It is part of
Gokula since the word Gokula is a general term. The central area is called Våndävana and
the outer area is called only Çvetadvépa or Goloka. It surrounds Gokula. It does not indicate
famous Våndävana. The outer area, which surrounds everything, is known as Goloka or
Çvetadvépa. That square area is divided into four parts (catuñkåtam) to make four abodes for
the four members of the caturvyüha starting with Väsudeva. Because they perform pastimes
as presiding deities they are situated in airborne vehicles in the sky. It is surrounded by the
four puruñärthas and the sädhanas to attain them, and by the devatäs of the directions
starting with Indra, in the form of their mantras and by the four Vedas, represented by four
colors. kåñëaà ca tatra cchandobhiù stüyamänaà su-vismitäù: they saw Kåñëa there,
surrounded by the personified scriptures, who were offering him prayers. (SB 1-0.28.17)

The çaktis like Vimalä were also present. This is described in Båhad-vämana Puräëa. The
Vedas pray to the Lord:

änanda-rüpam iti yad vidanti hi purävidaù |

tad-rüpaà darçayäsmäkaà yadi deyo varo hi naù ||

çrutvaitad darçayämäsa sva-lokaà prakåteù param |

kevalänubhavänanda-mätram akñaram avyayam ||

yatra våndävanaà näma vanaà käma-dughair drumaiù |

manorama-nikuïjäòhyaà sarvartu-sukha-saàyutam ||

yatra govardhano näma sunirjhara-daré-yutaù |

ratna-dhätu-mayaù çrémän supakñi-gaëa-saìkulaù ||

yatra nirmala-pänéyä kälindé saritä varä |

ratna-baddhobhaya-taöä haàsa-padmädi-saìkulä ||

çaçvad-räsa-rasonmattaà yatra gopé-kadambakam |

tat-kadambaka-madhyasthaù kiçoräkåtir acyutaù ||

If you want to give us a boon, show us the form which the ancient sages say is a form of bliss.
Hearing that the Lord showed his abode beyond matter, indestructible, never declining, filled
with pure bliss. In this place there was a forest called Våndävana furnished with desire trees,
attractive groves and the happiness of all seasons. In that place is beautiful Govardhana with
pure water falls, made of gems and minerals, crowded with beautiful birds. In that place the
excellent Yamunä River, with pure water, with banks of gems and filled with swans and
lotuses. In that place are groups of gopés always intoxicated with the taste of the räsa dance.
In their midst is Kåñëa with his youthful form.

The statements of Hari-vaàça should be explained according to this. Indra says:

svargäd ürdhvaà brahma-loko brahmarñi-gaëa-sevitaù |

tatra soma-gatiç caiva jyotiñäà ca mahätmanäm ||

tasyopari gaväà lokaù sädhyäs taà pälayanti hi |

sa hi sarva-gataù kåñëa mahäkäça-gato mahän ||

upary upari taträpi gatis tava tapomayé |

yäà na vidmo vayaà sarve påcchanto’pi pitämaham |

gatiù çama-damäòhyänäà svargaù sukåta-karmaëäm ||

brähmye tapasi yuktänäà brahma-lokaù parä gatiù |

gaväm eva tu yo loko duräroho hi sä gatiù ||

sa tu lokas tvayä kåñëa sédamänaù kåtätmanä |

dhåto dhåtimatä véra nighnatopadravän gaväm ||

Above the heavenly planets is Brahma-loka, Vaikuëöha, worshipped by the Vedas, the sages
and Garuòa and others. It is the goal of Çiva, of the liberated souls and the devotees. Above
this is the planet of cows, protected by the perfected devotees. O Kåñëa, it is all pervading,
great, attained after realization of the Lord. Above that is your abode full of great powers
(Gokula), which I cannot understand, though I have asked Brahmä. One can reach Svarga by
control of the senses and mind and execution of pious acts. One can reach Vaikuëöha by
engaging in meditation on Viñëu. But it is very difficult to attain Goloka. And the planet
protected personally by you (Gokula), O hero, and which destroys the suffering of the cows
and other inhabitants, is the residence of the determined and disciplined devotees. Hari-
vaàça 2.19.29-35

bhür-lokaù kalpitaù padbhyäà bhuvar-loko ’sya näbhitaù |

svar-lokaù-3 kalpito mürdhnä iti vä loka-kalpanä ||

Earth and the lower planets are imagined to extend from the feet. Bhuvarloka is at the navel.
Svarga-loka is imaged to be the head. This is how others imagine the planets on the universal
form. SB 2.5.42

According this verse from Second Canto, from Svarga to Satyaloka there are five planetary
systems. Above that is Vaikuëöha (Brahmaloka), a spiritual planet, since it has a form of
eternity, knowledge and bliss. Brahmaloka sometimes means the Lord’s planet as in dadåçur
brahma-lokaà te yaträkrüro’dhyagät purä: they saw the Lord’s planet where Akrüra had
previously seen Vaikuëöha. (SB 10.28.16) mürdhabhiù satyalokas tu brahmalokaù
sanätanaù: above this is the Lord’s planet which is eternal. SB 2.5.39

This place is served by the Vedas (brahma), by sages like Närada and others (gaëa) like
Garuòa. Having described the eternal residents, the qualification to go there is mentioned. It
is the goal of Çiva, he who resides with Umä (soma).

sva-dharma-niñöhaù çata-janmabhiù pumän

viriïcatäm eti tataù paraà hi mäm

avyäkåtaà bhägavato 'tha vaiñëavaà

padaà yathähaà vibudhäù kalätyaye

A person fixed in dharma attains the post of Brahmä after a hundred births, and by more
pious acts than that a person attains me, Çiva. But the devotee attains the abode of Vaikuëöha
beyond the material world after leaving the body. Similarly I in another form reside there, and
the devatäs who are qualified go there after destroying their subtle bodies. SB 4.24.29

This place is the goal of Çiva, liberated souls (those who have become one with Brahman,
jyotiñäm) and devotees who do not care for liberation (mahätmanaù), like the Kumäras.
Soma is not in the possessive case like the other words for metrical reasons.

muktänäm api siddhänäà näräyaëa-paräyaëaù

su-durlabhaù praçäntätmä koöiñv api mahä-mune

O great sage! Greater than those who are jévanmukta and greater than those who attain
liberation is the devotee of Lord Näräyaëa. Such a devotee, who is in çänta or other rasas, is
very rare, even among ten million people. SB 6.14.5

yoginäm api sarveñäà mad-gatenäntar-ätmanä |

çraddhävän bhajate yo mäà sa me yuktatamo mataù ||

But I consider he who worships me with faith, with mind attached to me, to be greater than
all types of yogés. BG 6.47

Among all people, the devotees are the greatest (mahatmanaù). At the highest point in
Vaikuëöha (brahmaloka) is the Goloka, the planet of cows. The eternal prototype devatäs
(sädhyäù), who give mercy to the material devatäs, protect this place. They reside as
protectors of the directions in the form of a circle . te ha näkaà mahimänaù sacantaù yatra
pürve sädhyäù santi deväù: these great souls, eternally accomplished beings, reside in the
spiritual realm. Åg Veda 10.90.16

Padma Puräëa, Uttara-khaëòa says:

tatra pürve ye ca sädhyä viçve deväù sanätanäù |

te ha näkaà mahimänaù sacantaù çubha-darçanäù ||

Those who are accomplished from the past, the eternal associates, with glorious appearance,
reside in that abode.

Or the meaning can be as follows. Brahmä prays: tad bhüri-bhägyma iha janma kim apy
aöavyäà yad gokule ’pi: my greatest possible good fortune would be to take any birth
whatever in this forest of Gokula. SB 10.14.34

Thus when the greatest devotees achieve perfection, they attain bodies of gopés and gopas. In
these perfected forms (sädhyä) they maintain Goloka and serve it. The word hi indicates that
this is well known.

This place is all pervading like Kåñëa, permeating everything in the material and spiritual
worlds. It is great (mahän), being a form of the Lord. Mahäntaà vibhum ätmänam: the Lord,
the soul, is great. (Kaöha Upaniñad 2.22) Because the Lord is great, his abode is great.

Mahäkäça refers to the Brahman as well, since this is shown logically in the Vedänta-sütra:
äkäças tal-liìgäd: the word äkäça denotes Brahman, because of indications in the text.
(Vedänta–sütra 1.1.22) This place is attained after realizing the form of Brahman (mahäkäça-
gataù), just as Ajämila attained Vaikuëöha after realizing ätmä or Brahman . This place is
attained after realizing the form of Brahman (mahäkäça-gataù), just as Ajämila attained
Vaikuëöha after realizing ätmä or Brahman , or the cowherds saw Vaikuëöha after seeing
Brahman according to Çrédhara Svämé. Or mahäkäça refers to Mahä-vaikuëöha. Thus the
place of Kåñëa is situated above Mahä-vaikuëöha (mahäkäça-gataù).

Above that is your abode, in Goloka. You who play in Vaikuëöha and other places in other
forms play here in the form of Govinda. This place is not ordinary, but has unlimited powers
(tapomayé). In the Sahasra-näma-bhäçya it is also said paramam yo mahat tapaù: the Lord is
supreme, great and full of power (tapa). Brahmä and others cannot understand it (yam na
vidma….). Those whose minds are absorbed in meditation on Viñëu (brahmye tapasi) attain
Vaikuëöha which is beyond prakåti (parä).

Bhägavatam explains that Kåñëa frees the cows and all beings from the heat of the day:
mocayan vraja-gaväà dina-täpam (SB 10.35.25) Thus nighnatopadravan gavam (this place
destroys all harm to the cows) means that the place by its very nature destroys all problems
for all the inhabitants of Vraja, because it is controlled by the actions of persons dedicated to
serving there with a suitable mood. This planet of the cows is difficult to attain because of the
rarity of this type of mood.

Having described Goloka, it is said to be non-different from Gokula. This place, Gokula is
protected by you (tvayä dhåtaù). For example you lifted up Govardhana to protect it.

ekadä säntarékñäc ca vaikuëöhaà svecchayä bhuvi |

gokulatvena saàsthäpya gopémaya-mahotsavä |

bhakti-rüpä satäà bhaktim utpäditavaté bhåçam ||

Once, by her desire, from the sky, Bhakti-devé established Vaikuëöha, the form of bhakti, as
Gokula on earth, and filled with the gopés’ joy, she gave bhakti to the devotees.

Brahma-loka is considered superior to Svarga. However, the meaning here is that this
Brahma-loka must be above the three worlds. It cannot be the planet of Lord Brahmä. It is
not attained by going to the moon (soma-gatiù), since all these planets including the moon
are below Dhruva-loka. This place is not protected by the Sädhyas. Persons who protect
Svarga, born from devatäs, cannot at all protect that place, what to speak then of Goloka?
Brahmä’s planet also is not all pervading. Indra expresses astonishment with the word api in
describing the topmost planet when he says tava gatiù. Thus he says that he does not
understand this place and Brahmä also does not understand it. Thus this quotation proves
that there is a spiritual Goloka, different from the Goloka in the material realm.There is
another planet called Goloka in the material world filled with surabhi cows. 4 As in Brahmä-
saàhitä this place is described by indirect language in Hari-vaàça. Närada Païcarätra
describes it as follows:
tat sarvopari goloke çré-govindaù sadä svayam |

viharet paramänandé gopé-gokula-näyakaù ||

In Goloka, the topmost planet, Govinda, full of the highest bliss, the hero of Gokula and the
gopés, always plays personally.

In Mokña-dharma and Skanda Puräëa it is said:

evaà bahu-vidhai rüpaiç caräméha vasundharäm |

brahma-lokaà ca kaunteya golokaà ca sanätanam ||

I move about in various forms on earth, in Vaikuëöha and in eternal Goloka. Mahä-bhärata
12.330.68

Thus it is proved that Kåñëa’s planet is above all other planets. That place has three locales
named Dvärakä, Mathurä and Gokula, according to different pastimes with different aàças.
On earth the places with these well known names are said to be his forms, since they are said
to be the Lord’s eternal abodes, having eternal qualities beyond matter, like another
Vaikuëöha. In the Skanda Puräëa and Prahläda-saàhitä one can read about Dvärakä’s
position.

antaù-samudre manasä carantaà

brähmänvavindan daçahotäram arëe |

samudre’ntaù kavayo vicakñate

marécénäà padam anvicchanti vedhasaù ||

The brähmaëas in meditation seek the lord made of ten sacrifices who lives in the ocean. The
wise see the Lord in the ocean. The wise seek the abode of light rays. Taittiréya Äraëyaka

Mathurä is beyond matter. anyaiva käcit sä såñöir vidhätur vyatirekiëé: the other creation of
the Lord is the opposite of matter. (Varäha Puräëa) It is eternal. åñir mäthura-nämätra tapaù
kurvati çäçvate: the sage performs austerity at eternal Mathurä. (Padma Puräëa)

The form is astonishing:

bhür bhuvaù svas tale näpi na pätäla-tale’malam |

nordhva-loke mayä dåñöaà tädåk kñetraà vasundhare ||

I have not seen such a pure place anywhere in the upper planets, on earth or in heaven, or in
hell. Ädi-varäha Puräëa

It is eternally the place of the Lord:

aho’tidhanyä mathurä yatra sannihito hariù ||

Mathurä is most fortunate where the Lord constantly resides.

One should not say it only a place of worship:

mathuräyäù paraà kñetraà trailokye na hi vidyate |

tasyäà vasämy ahaà devi mathuräyäà tu sarvadä ||

There is no place in the three worlds superior to Mathurä. O Devé! I live in Mathurä at all
times.

The speaker in this verse, Varäha, says he lives there since he identifies himself as aàça in
comparison to Kåñëa, the aàçé. This place is of course famous as Kåñëa’s place. It is also said
aho madhu-puré dhanyä yatra tiñöhati kaàsahä: Mathurä where the killer of Kaàça resides is
most fortunate. (Päöäla khaëòa, Padma Puräëa) Väyu Puräëa says Kåñëa lives in Mathurä in
person:

catväriàçad yojanänäà tatas tu mathurä småtä |

yatra devo hariù säkñät svayaà tiñöhati kaàsahä ||

Mathurä is twenty-four yojanas from Puñkara tértha. There the Lord, killer of Kaàsa, lives
personally in his spiritual form.

The word säkñät means in a subtle form, not a material form. The word svayam rejects the
meaning that he resides as a deity there. Tataù means “from Puñkara-tértha” which was
previously mentioned in the text. These verses establish that Varäha’s statement does not
refer to himself but to Kåñëa living in Mathurä.

sa hoväca taà hi näräyaëo devaù |

sa-kämyä meroù çåìge yathä sapta-püryo bhavanti |

tathä niñkämyäù sa-kämyäç ca bhü-gola-cakre sapta-püryo bhavanti | täsäà madhye säkñäd

brahma gopäla-puréti ||

Näräyaëa spoke to Brahmä. Just as there are seven delightful cities on top of Mere, there are
seven cities which bestow spiritual opulence and liberation on earth. Among them is the city
of Gopäla which is directly Brahman.
sakämyä niñkämyä devänäà sarveñäà bhütänäà bhavati |

yathä hi vai sarasi padmaà tiñöhati tathä bhümyäà tiñöhatéti cakreëa rakñitä hi vai mathurä
tasmäd gopäla-puré bhavati |

This place satisfies all desires of devatäs and other beings. Just as a lotus rests on water
untouched by it, this abode rests within the material world. Protected by the cakra, Mathurä,
the city of Kåñëa, is the highest abode. Gopäla-täpané Upaniñad 2.25-27

dve vane staù kåñëa-vanaà bhadra-vanam |

tayor antar dvädaça-vanäni puëyäni puëyatamäni |

teñv eva deväs tiñöhanti siddhäù siddhià präptäù |

There are two forests Bhadra-vana and Kåñëa-vana. The twelve forests are contained within
these two. Some are pure and others even purer. Devatäs and siddhas having attained
perfection, remain there. Gopäla-täpané Upaniñad 2.31

sampräpya mathuräà ramyäà sadä brahmädi-sevitäm |

çaìkha-cakra-gadä-çärìga-rakñitäà musalädibhiù ||

Having attaining beautiful Mathurä, served constantly by Brahmä and others, protected by the
conch , cakra, club, bow, pestle and other weapons, people attain all success.

yaträsau saàsthitaù kåñëas tribhiù çaktyä samähitaù |

rämäniruddha-pradyumnai rukmiëyä sahito vibhuù ||

There the powerful Lord Kåñëa resides, situated with excellent pastimes, accompanied by
Balaräma, Aniruddha and Pradyumna and by his çakti Rukmiëé. Gopäla-täpané Upaniñad
2.35-36

This is an answer to the question posed by Gandharvé about the nature of Mathurä. The same
status is given to Räma in Äyodhya. Speaking of Svarga-dvära in the Ayodhyä-mähatmya it is
said:

caturdhä ca tanuà kåtvä devadevo hariù svayam |

atraiva ramate nityaà bhrätåbhiù saha räghavaù ||

Räma, expanding into four forms, enjoys eternally with his brothers in Ayodhyä.

yatra yatra hareù sthänaà vaikuëöhaà tad vidur budhä: the wise understand that wherever
the Lord resides is Vaikuëöha. According to this, the place of the greatest form of Bhagavän is
called Mahä-vaikuëöha, since Mathurä is greater than Vaikuëöha.

evaà sapta-puréëäà tu sarvotkåñöaà ca mäthuram |

çrüyatäà mahimä devi vaikuëöho bhuvanottamaù ||

aho madhupuré dhanyä vaikuëöhäc ca garéyasé |

Mathurä is the most attractive of the seven cities. O Devé! Please hear about Vaikuëöha which
is superior to the earth. Oh! Mathurä is superior to Vaikuëöha. Padma Puräëa

mathuräyäà ye vasanti viñëu-rüpä hi te khalu |

ajïänäs tän na paçyanti paçyanti jïäna-cakñuñä ||

Those who live in Mathurä have forms similar to Viñëu. The ignorant do not see this. People
by eyes of knowledge see. Ädi-varäha Puräëa

That Våëdävana is non-material is proved by showing the nature of the area of Mathurä. In
Gautaméya-tantra Kåñëa, while explaining Våndävana, answers Närada’s question. The
question is this:

kim idaà dvädaçäbhikhyaà våndäraëyaà viçämpate |

çrotum icchämi bhagavan yadi yogo’smi me vada ||

I desire to hear about the twelve forests of Våndävana. Please tell me if I am qualified.

idaà våndävanaà ramyaà mama dhämaiva kevalam |

atra ye paçavaù pakñi-våkñä kéöä narämaräù |

ye vasanti mamädhiñëye måtä yänti mamälayam ||

atra yä gopa-kanyäç ca nivasanti mamälaye |

yoginyas tä mayä nityaà mama sevä-paräyaëäù ||

païca-yojanam evästi vanaà me deha-rüpakam |

kälindéyaà suñumnäkhyä paramämåta-vähiné ||

atra deväç ca bhütäni vartante sükñma-rüpataù |

sarva-deva-mayaç cähaà na tyajämi vanaà kvacit ||

ävirbhävas tirobhävo bhaven me 'tra yuge yuge |

tejo-mayam idaà ramyam adåçyaà carma-cakñuñä ||

This pleasant Våndävana is my only abode. There, all cows, animals, birds, insects and
humans are without death. Those who live under my mercy come to my abode on dying. The
daughters of the cowherd men live in my abode. Completely giving up all connections, they
serve me continually. This place, measuring five yojanas, is non-different from my body. The
Yamunä, flowing with the sweetest nectar, is the suñumnä (central nerve) of that body. All
the devas and the elements exist there in a spiritual form. I, the embodiment of all devas, do
not leave that forest for a moment, though I appear and disappear in this world age after age.
But this radiant forest full of pleasure is invisible to the material eye.

From this it is understood that since they belong to the eternal abode of the Lord and have
such extraordinary forms, these trees are seen by the great devotees even today.

aträpi mahad äçcaryaà paçyanti paëòitä naräù |

käléya-hrada-pürveëa kadambo mahito drumaù |

çata-çäkhaà viçäläkñi puëyaà surabhi-gandhi ca |

sa ca dvädaça-mäsäni manojïaù çubha-çétalaù |

puñpäyati viçäläkñi prabhäsanto diço daça ||

The learned see this place with great astonishment. There is a great kadamba tree east of
Käliya lake with hundred beautiful branches and most fragrant. Attractive and cooling, it
flowers all twelve months. It shines in all ten directions. Varäha puräëa, Käliya-hrada-
mähätmya

çata-çäkhaà means “endowed with a hundred branches.” Prabhäsantaù means shining.

taträçcaryaà pravakñyämi tac chåëu tvaà vasundhare |

labhante manujäù siddhià mama karma-paräyaëäù ||

tasya tatrottare pärçve’çoka-våkñaù sita-prabhaù |

vaiçäkhasya tu mäsasya çukla-pakñasya dvädaçé ||

sa puñpati ca madhyäìge mama bhakta-sukhävahaù |

na kaçcid api jänäti vinä bhägavataà çucim ||

O earth! I will relate something astonishing about that place. Please listen. Humans who
dedicate their actions to me attain perfection there. To the north side is an açoka tree, with
white effulgence. It flowers on the Dvädaçé of the waxing moon in Vaiçakha month. It gives
joy to my devotees, O thin-waisted woman! Without the pure devotee one cannot know this.

Dvädaçé means “on the Dvädaçé, dvädaçyäm” according to the rule supäm sulug. (Paniné
7.1.39) Çuci means “having full dedication.” From this it is understood that the various trees
of this cannot be known even by earth personified.

kåñëa-kréòä-setu-bandhaà mahä-pätaka-näçanam |

valabhéà tatra kréòärthaà kåtvä devo gadädharaù ||

gopakaiù sahitas tatra kñaëam ekaà dine dine |

tatraive ramaëärthaà hi nitya-kälaà sa gacchati ||

The bridge built for Kåñëa’s pastimes destroys the greatest of sins. Having constructed a
lookout pavilion there for playing, the Lord, holder of the club, goes there in a moment’s time
every day, enjoying with his cowherd friends, eternally. Ädi-varäha Puräëa

tato våndävanaà puëyaà våndä-devé-samäçritam |

hariëädhiñöhitaà tac ca brahma-rudrädi-sevitam ||

The pure Våndävana is protected by Våndä, controlled by Kåñëa, and served by Brahmä, Çiva
and others. Skanda Puräëa

tam ekaà govindaà sac-cid-änanda-vigrahaà

païca-padaà våndävana-sura-bhüruha-taläsénaà

satataà samarud-gaëo’haà paramayä stutyä toñayämi ||

Along with the Maruts, I eternally satisfy Govinda, a form of eternity, knowledge and bliss,
nondifferent from his mantra, seated under a desire tree in Våndävana, by offering praise.

Gopäla-täpané Upaniñad 1.33

yamunä-jala-kallole sadä kréòati mädhavaù:

Kåñëa eternally plays in the waves of Yamunä’s waters (or in Våndävana which has Yamunä’s
waves). Padma Puräëa, Pätäla-khaëòa

This place with Yamunä’s waters is in Våndävana, according to the context. By ajahal-lakñaëa,
this means Kåñëa plays on the bank of the Yamunä. The bank indicates Våndävana. The çruti
text Kåñëa-täpané Upaniñad specifically states that Våndävana is Vaikuëöha. gokulaà vana-
vaikuëöham: Gokula is Vaikuëöha in a forest form.

Since it is said in scriptures that these places are eternal, Mathurä and other dhämas are
vibhütis of Kåñëa’s svarüpa. sa bhagavaù kasmin pratiñöhita iti sve mahimni: the Lord is
situated in his place which is his own power. (Chändogya Upaniñad 1.24.1) Therefore it is
said säkñäd brahma gopäla-puré hi: Kåñëa’s city is directly Brahman. (Gopäla-täpané Upaniñad
(2.26) tejomayam idaà ramyam adåçyaà carma-cakñuñä: this effulgent, attractive place
cannot be seen with material eyes. (Gautaméya-tantra) This is also the concluded in Brahma-
vaivarta Puräëa, in which Käçi is said to have a similar form. Some sages inquire from Viñëu:

chaträkäraà tu kià jyotir jaläd ürdhvaà prakäçate |

nimagnäyäà dharäyäà tu na vai majjati tat katham ||

kim etac chäçvataà brahma vedänta-çata-rüpitam |

täpa-trayärti-dagdhänäà jévanaà chatratäà gatam ||

darçanäd eva cäsyätha kåtärthäù smo jagad-guro |

väraà väraà taväpy atra dåñöir lagnä janärdana ||

paramäçcarya-rüpo’pi säçcarya iva paçyasi ||

What is that light in the shape of an umbrella that appears above the water? Why does it not
sink into the water along with inundated earth? What is this permanent place described a
hundred times in the Vedänta and Vedas. It shelters the jévas burned by the three miseries. O
lord of the universe! Just from seeing it one becomes successful. O Janardana! You also look
at this place repeatedly. You gaze at it as if astonished though you have the most astonishing
form.

Viñëu answers:

chaträkäraà paraà jyotir dåçyate gaganecaram |

tat-paraà paramaà jyotiù käçéti prathitaà kñitau ||

ratnaà suvarëe khacitaà yathä bhavet

tathä påthivyäà khacitä hi käçikä |

na käçikä bhümi-mayé kadäcit

tato na majjen mama sadgatir yataù ||

jaòeñu sarveñv api majjamäneñv

iyaà cid-änanda-mayé na majjet ||

That bright light in the form of an umbrella seen moving in the sky, that supreme light
beyond matter, is called Käçi on earth. As a jewel is set in gold, Käçi is set in the earth. Käçi
is not at all made of earth. It does not become submerged because it is my eternal abode.
When all material objects are submerged during pralaya this place, being knowledge and
bliss, is not submerged.
cetanä-jaòayor aikyaà yadvan naikasthayor api |

tathä käçé brahma-rüpä jaòä påthvé ca saìgatä ||

nirmäëaà tu jaòasyätra kriyate na parätmanaù |

uddhariñyämi ca mahéà värähaà rüpam ästhitaù ||

tadä punaù påthivyäà hi käçé sthäsyati mat-priyä ||

When antaryämé and the body are situated in the same place they do not become one.
Similarly Käçé remains Brahman when it associates with the material world. The Lord does
not make anything in Käçé out of matter. In the form of Varäha I will lift up the earth. My
dear Käçé will again be established on earth.

Cetana in the verse means antaryämé and jaòa means the material body because Paramätmä
was mentioned. Paramätmä with four arms is said to be situated in the body.

kecit sva-dehäntar-hådayävakäçe

prädeça-mätraà puruñaà vasantam |

Some yogés meditate upon the Paramätmä measuring one pradeça, who is residing in the
heart within the body. SB 2.2.8

Just as antaryämé is not touched by pains of the body, so Käçé is not influenced by the
material world. Thus the abodes of the Lord have dual manifestations: in the spiritual or
material world

But in reality, they are to be considered only one, since being the residence of the Lord, like
his form, there is no contradiction in one form appearing in both places, since they are
celebrated with the same qualities, forms and names in both places and since they are
versatile. That one form of the Lord can manifest as many was shown in Bhagavat Sandarbha.
It is said in Bhägavatam:
citraà bataitad ekena vapuñä yugapat påthak

gåheñu dvy-añöa-sähasraà striya eka udävahat

It is quite amazing that in a single body Lord Kåñëa simultaneously married sixteen thousand
women, each in a separate palace. SB 10.69.2

This becomes possible because of the Lord’s inconceivable çakti. Inconceivable çakti in the
Lord is accepted in çrutes tu çabda-mülatvät: he defects of the agent do not apply to Brahman
because of scriptural statements, which are the only proof concerning inconceivable subjects.
(Brahma-sütra 2.1.27

In describing Goloka, Hari-vaàña’s intention is the show that the abodes situated in the
material and spiritual worlds are non-different. sa hi sarva-gato mahän: this place is great and
all pervading.

Difference is indicated however in Brahma-saàhitä. Goloka eva nivasaty akhilätma-bhütaù:

the lord, regarding the people of Goloka as his self, resides only in Goloka exclusively with
the gopés (as his wives). (Brahma-saàhitä 5.48) The word eva (the Lord resides only in the
spiritiual world) contradicts what Varäha Puräëa says about eternal pastimes which take
place in the material realm. However, there is no contradiction since the two abodes are still
one. Brahma-saàhitä accepts this principle. Thus Indra says in Hari-vaàça:

sa tu lokas tvayä kåñëa sédamänaù kåtätmanä |

dhåto dhåtimatä véra nighnatopadravän gaväm ||

The planet protected personally by you (Gokula), O hero, and which destroys the suffering of
the cows and other inhabitants, is the residence of the determined and disciplined devotees.
Hari-vaàça 2.19.35
This indicates that Goloka and Gokula are non-different. Therefore since difference and non-
difference are mentioned, it should be concluded that one place manifests as two by
difference in manifestastion. This will be shown later.

Goloka was displayed as Våndävana manifest on earth. The eternal manifestation of

Våndävana called Goloka above Vaikuëöha appears with greatness for those who worship it.
This planet of Kåñëa has special manifestations as Mathurä, Dvärakä and Gokula. Uddhava in
separation experienced this in meditation.

çanakair bhagaval-lokän nålokaà punar ägataù

vimåjya netre viduraà prétyähoddhava utsmayan

Gradually returning to this world from the Lord’s abode and rubbing his eyes, Uddhava,
amazed at the Lord’s skill in pastimes, spoke to Vidura with affection. SB 3.2.6

The meaning is clear. Çukadeva speaks the verse.

107.

This planet is also referred to as sky (divam):

viñëor bhagavato bhänuù kåñëäkhyo 'sau divaà gataù

tadäviçat kalir loka päpe yad ramate janaù

When the seven sages entered Maghä constellation, when Viñëu, the Lord of Vaikuëöha, the
ray of Kåñëa, went to Vaikuëöha (divam), Kali entered this world, and people then began to
take pleasure in sinful activities.
yävat sa päda-padmäbhyäà spåçan äste ramä-patiù

tävat kalir vai påthivéà paräkrantuà na cäçakat

As long as Çré Kåñëa, the husband of Lakñàé, touched the earth with his lotus feet, Kali could
not subdue this planet. SB 12.2.29-30

When Kåñëa, the sun, who has the guëävatära Viñëu as his ray, since Viñëu is his aàça,
departed for Vaikuëöha loka (divaà gataù)--a particular manifestation of Mathurä, Dvärakä
and Gokula beyond material vision--at that time Kali entered the world. Thought these
manifestations are situated on earth, by the antardhäna-çakti, they are present there without
touching the earth. Thus the great kadamba tree and other items mentioned in Varäha Puräëa
are not touched by earth and other material elements. The manifestation of Mathurä or
Gokula which is visible to material people, touching the earth by mercy, appears in the
world. Thus the visible kadamba is touched by earth, stone etc. When the Lord appears in
this visible manifestation of the abode he contacts earth with his touch and exists there. Now
however, he remains in the untouched manifestation, and thus does not touch the earth. That
is the meaning of “touching the earth with his feet.” The meaning here is that the two states
are different and non-different. Though the verse says that as long as Kåñëa was present Kali
could not enter, Kali actually entered a little before his disappearance. Çukadeva speaks the
verse.

108.

Çruti also uses the word svarga to refer to the spiritual world. tene dhérä api yanti brahma-
vida utkramya svarga-lokam ito vimuktäù: the knowers of Brahman surpassing the material
world, becoming liberated, go to Svarga. (Båhad-äraëyaka Upaniñad 4.4.8)

yätudhäny api sä svargam aväpa janané-gatim

kåñëa-bhukta-stana-kñéräù kim u gävo ’nu mätaraù

That witch attained his abode (svarga) as a nurse. What can be said then of the cows and
elder gopés whose breast milk was drunk by Kåñëa? SB 10.6.38

The destination of Pütanä cannot be a material planet since her destination is made distinct
from that. The section strictly forbids any other destination than the spiritual world for
anyone associating with the Lord. And other statements indicate she directly attained the
Lord. sad-veñäd iva pütanäpi sa-kulä tväm eva deväpitä: you awarded yourself even to Pütanä
and her family members because she wore the disguise of a nurse. (SB 10.14.35)

At the beginning of Kena Upaniñad it is said präëasya präëam uta cakñuñaç cakñur atimucya
dhéräù pretyäsmäl lokäd amåtä bhavanti: knowing the life of the life, the eye of the eye, the
wise leaving this world attain the immortal. (Kena Upaniñad it 1.2) Then it says tad eva
brahma tvaà viddhi: know Brahman. (Kena Upaniñad 1.4) amåtaà vindanti: they attain that
which is immortal. (Kena Upaniñad U 2.4), satyam äyatanaà: the Vedas are the eternal
abode. (Kena Upaniñad 4.8) The conclusion is yo vä etäm evam upaniñadaà vedäpahatya
päpmänam anante svarge loke pratiñöhati: he who knows this Upaniñad, destroying all sins
attains the eternal spiritual abode (svarge loke). (Kena Upaniñad 4.9)

The questions are tataù ko väsudevaù kià tad vanaà ko vä svargaù kià tad brahma: who is
Väsudeva, what is the forest, what is Svarga and what is Brahman? The beginning is puruño
ha vai näräyaëaù: Näräyaëa is the supereme person. This is repeated with nityo deva eko
näräyaëaù: the one Näräyaëa is eternal. After praising Näräyäëa worship, the text says that
Näräyaëa is Brahman and to indicate Svarga or the spiritual world the text says vaikuëöha-
lokaà gamiñyati tad idaà puram idaà puëòarékaà vijïäna-ghanaà tasmät taòid ävabhäsam:
he will go to Vaikuëöha, a place shaped like a lotus, full of knowledge; which shines like
lightning. It states that Vaikuëöha is full of bliss. Its presiding Lord is Näräyaëa, who is
actually Kåñëa, for in the conclusion it is said brähmaëyo devaké-putraù: Brahman is the son
of Devaké. (Näräyaëa Upaniñad) Çukadeva speaks the verse.

109.

The abode is indicated by the word käñöhä (direction):

brühi yogeçvare kåñëe brahmaëye dharma-varmaëi |

sväà käñöhäm adhunopete dharmaù kaà çaraëaà gataù ||

Please tell us where dharma has taken shelter, now that Kåñëa, master of all yogas, devoted to
the righteous, and the protector of dharma, has entered his abode. SB 1.1.23

Sva-käñöham means “his direction.” He has gone to the place where he resides eternally after
giving up the material world. Çaunaka speaks the verse.

110.

That Dvärakä is the eternal abode of Kåñëa is expressed in the following:

satyaà bhayäd iva guëebhya urukramäntaù

çete samudra upalambhana-mätra ätmä

nityaà kad-indriya-gaëaiù kåta-vigrahas tvaà

tvat-sevakair nåpa-padaà vidhutaà tamo ’ndham

Yes, my Lord Urukrama, you lay down within the ocean as if afraid of the material modes,
and thus in pure consciousness you appear within the heart as the Supersoul. You are always
battling against the foolish material senses, and even your servants reject the privilege of
royal dominion, which leads to the blindness of ignorance. SB 10.60.35

The meaning is this. Previously Kåñëa spoke to Rukmiëé:

räjabhyo bibhyataù su-bhru samudraà çaraëaà gatän

balavadbhiù kåta-dveñän präyas tyakta-nåpäsanän

Terrified of these kings, O lovely-browed one, I took shelter in the ocean. I have become
enemies of powerful men, and I practically abandoned the royal throne. SB 10.60.12

He was joking, asking, “Why did you choose me as your husband?” Rukmiëé answers with
the present verse.

Ätmä and tvam are both agents. Since tvam does not have proper verb there is disregard for
grammatical agreement of the subject and its descriptive elements. The faulty grammar is
because of Rukmiëé’s troubled state. It is employed to convey a second meaning through
comparison. This verse is an example of an unstated comparison (luptopamä). Just as the
witness (ätmä) manifests itself without disturbance (çete--sleeps) eternally in the heart, which
embodies the çakti of jïäna (upalambhana-mätre), which is unfathomable (samudre) or
uninterrupted by material objects, as if afraid of touching the transformations of the guëas.
O Urukrama! You play secretly (çete but should be çeñe) with pastimes of bliss from your
svarüpa eternally in your abode called Dvärakä within the ocean, absorbed spiritually, as if in
Vaikuëöha, though it appears you are afraid of kings affected by the guëas (guëebhyaù).
Because of the meaning, the verb form is changed from çete to çeñe in the analogy. The place
remains eternally:

dvärakäà hariëä tyaktäà samudro ’plävayat kñaëät

varjayitvä mahä-räja çrémad-bhagavad-älayam

As soon as Dvärakä was abandoned by the Supreme Lord, the ocean flooded it on all sides, O
King, sparing only his palace. SB 11.31.23

nityaà sannihitas tatra bhagavän madhusüdanaù

småtyäçeñäçubha-haraà sarva-maìgala-maìgalam
Lord Madhusüdana, the Supreme Lord, is eternally present in Dvärakä. By remembering that
most auspicious of all auspicious places, one destroys all contamination. SB 11.31.24

If the jéva, which takes shelter of you, has no fear, then you have no fear, but in either case,
you are neutral in those situations since you are absorbed in pastimes in your abode. It is
only “like” fear. This is the solution to Kåñëa’s statement. The evil nature of the enemy is
described. Ätmä fights with senses having various inclinations. You fight with kings having
low senses. In both cases the surrounding item is audacious. What loss if you give up the
throne? It is given up (vidhütam) by those who have worshipped you from the beginning
(sevakaiù).

yad-väïchayä nåpa-çikhämaëayo ’nga-vainya-

jäyanta-nähuña-gayädaya aikya-patyam

räjyaà visåjya viviçur vanam ambujäkña

sédanti te nu padavéà ta ihästhitäù kim

Wanting your association, the best of kings—Aìga, Vainya, Jäyanta, Nähuña, Gaya and
others—abandoned their absolute sovereignty and entered the forest. How could those
kings, fixed at your feet suffer frustration in this world, O lotus-eyed one? SB 10.60.41

They give up the throne because it is ignorance, filled with material happiness. Thus it is
indicated that Dvärakä is eternal. Rukmiëé speaks to the Lord.

111.

Mathurä is eternal.

räjadhäné tataù säbhüt sarva-yädava-bhübhujäm

mathurä bhagavän yatra nityaà sannihito hariù

Since that time, the city of Mathurä had been the capital of all the kings of the Yadu dynasty.
The city and district of Mathurä are very intimately connected with Kåñëa, for Kåñëa lives
there eternally. SB 10.1.28

The inhabitants are also eternal. Çukadeva speaks the verse.

112.

tat täta gaccha bhadraà te yamunäyäs taöaà çuci

puëyaà madhuvanaà yatra sännidhyaà nityadä hareù

O child! Good fortune to you! Go to pure Madhuvana on the bank of the Yamunä River,
where the Lord resides eternally. SB 4.8.42

The meaning is clear. Närada speaks to Dhruva.

113.

The word hari in the previous verse refers to Kåñëa since it is also said:

ity uktas taà parikramya praëamya ca nåpärbhakaù

yayau madhuvanaà puëyaà hareç caraëa-carcitam

Thus being taught, Dhruva circumambulated Närada and offered respects. He then went to
pure Madhuvana marked with the footprints of Kåñëa. SB 4.8.62

Since this pastime took place during Svayambhuva manvantara, at the beginning of Padma
kalpa, Kåñëa’s foot prints (though he appears much alter inVaivasvata manvantara) are there
because Mathurä is eternal. Hari in this verse also refers to Kåñëa, since his presence is well
known in çruti.

The place is marked with Kåñëa’s footprints, since he appears in every day of Brahmä. Kåñëa
lives there eternally. Since Kåñëa was the object of his worship, being the deity of his twelve
syllable mantra, he went there from elsewhere. madhor vanaà bhåtya-didåkñayä gataù: by
means of Garuòa the Lord went to Madhuvana with a desire to see his servant Dhruva. (SB
4.9.1) Maitreya speaks the verse.

114.

Våndävana is eternal.

puëyä bata vraja-bhuvo yad ayaà nå-liìga

güòhaù puräëa-puruño vana-citra-mälyaù

gäù pälayan saha-balaù kvaëayaàç ca veëuà

vikrédayäïcati giritra-ramärcitäìghriù

How pious are the tracts of land in Vraja, for there the oldest person, disguising himself with
human traits, wanders about, enacting his many pastimes! Adorned with wonderfully
variegated forest garlands, he whose feet are worshiped by Çiva and Lakñmé vibrates his flute
as he tends the cows in the company of Balaräma. SB 10.44.13

The women of Mathurä, depending on çrutis they heard which glorify Kåñëa in Våndävana,
glorify him (since they had not witnessed his Våndävana activities.) Aïcati means “he always
plays” as he had previously. (Present tense is used, even though he had left Våndävana.) By
the mercy of the Lord, the women of Mathurä become eloquent. The women of Mathurä
speak to each other.
sa ca våndävana-guëair vasanta iva lakñitaù

yaträste bhagavän säkñäd rämeëa saha keçavaù

Nevertheless, summer manifested the qualities of spring. Such are the features of the land of
Våndävana where Kåñëa, full of all qualities, killer of Keçé, plays eternally along with
Balaräma. SB 10.18.3

Instead of saying “where he played” the verse says “where he plays (yaträste). This indicates
that he remains there eternally. Çukadeva speaks the verse.

115.

All three places are eternal:

jayati jana-niväso devaké-janma-vädo

yadu-vara-pariñat svair dorbhir asyann adharmam

sthira-cara-våjina-ghnaù su-smita-çré-mukhena

vraja-pura-vanitänäà vardhayan käma-devam

Kåñëa is the ultimate resort of all living entities, and is also known as the son of Devaké and
Yaçodä. He is the guide of the Yadu dynasty, and with his mighty arms he kills everything
inauspicious, as well as every man who is impious. By his presence he destroys all things
inauspicious for all living entities, moving and inert. His blissful smiling face always increases
the lusty desires of the gopés of Våndävana. May he be all glorious and happy! SB 10.90.48

He who has the best of the Yadus as his associates (yadu-vara-pariñat), who is famous of
being born from Devaké, or about whom there were many talks curious to know the truth.
This Kåñëa remains at all times with excellence (jayati). The word jayati also suggests that he
is proclaimed as the chief person in the Yadu assembly by red turbaned announcers. The
word yaduvara also includes Nanda and his brothers in Vraja since it is well known that they
also arose from the Yadu dynasty. Madhväcärya writes in Bhärata-tätparya, in the words of
Brahmä:

tasmai varaù sa mayä sannisåñöaù

sa cäsa nändäkhya utäsya bhäryä |

nämnä yaçodä sa ca çüra-täta-

sutasya vaiçyä-prabhavasya gopaù ||

I have given the boon to Nanda whose wife was named Yaçodä. He was a cowherd coming
through Çüra’s father (Devaméòha) and a vaiçya mother.

Nanda was a cowherd whose father was born from a vaiçya mother a cow-wife of Çüra’s
father. Thus Nanda and Väsudeva (Çüra’s son) were brothers. Thus without confusion they
are addressed as brothers by Çukadeva as in SB 10.5.20. Of course this does not mean they
are direct brothers.

In Skanda Puräëa Mathurä-khaëdä it is said rakñitä yädaväù sarve indra-våñöi-niväraëät: all

the Yädavas (Vraja people) because of prevention of Indra’s rain… yaträbhiñikto bhagavän
maghonä yadu-vairiëä: there the Lord was coronated by Indra, enemy of the Yadus.
yädavänäà hitärthäya dhåto giri-varo mäyä: I held up the mountain in order to benefit the
Yadus (people of Vraja).

In Hari-vaàça Balaräma defines the people of Vraja as Yadus. yädaveñv api sarveñu bhavanto
mama bändhaväù: you are many friends among all the Yadus. (Hari-vaàça 83.15) Using the
locative case he indicates Yadus as a class as in “Çüra, a warrior among men.” However,
making a distinction as in “Mathuåa, wealthier than the cities of the north” the phrase means
“I am friendly with the people of Vraja more than all the Yadus.”

Present tense is used instead of imperative (jaya) since Kåñëa is eternally excellent since a
blessing is not needed for Kåñëa. Or, taken as a blessing, the desire to bless him takes place at
this time in this way because the blesser realizes a situation appropriate for reiterating his
excellence. An example is “May the king who is so pious increase in prosperity.” patir gatiç
cändhaka-våñëi-sätvatäà: he is the protector and goal to be attained for the Andhakas, Våñëis
and Yadus. (SB 2.4.20) This is meant as a blessing for the best of the Yadus as well.

“If he is inclined to play eternally, why they say he takes birth from Devaké?” That is
explained. He is born in order to kill the group of demonic kings using his four arms. For
that reason he appeared in the world. Or what does he do when he is victorious? He
destroys the sins of the world (adharmam) by his devotees (dorbhiù) who exist in three
phases of time. mad-bhakti-yukto bhuvanaà punäti: a devotee thus fixed in loving service to
me purifies the entire universe. SB 11.14.24

For what purpose did he take birth from Devaké? He destroys saàsära for all jévas by his
birth (sthira-cara-våjina-ghnaù).

na caivaà vismayaù käryo bhavatä bhagavaty aje

yogeçvareçvare kåñëe yata etad vimucyate

You should not be so astonished since he is Bhagavän, unborn, the unborn master of all
masters of mystic power, endowed with the complete manifestation of qualities, and liberates
this world. SB 10.29.16

Or how does he remain ever excellent (jayati)? He remains excellent by destroying the
suffering caused by separation from his feet of the people of Vraja and Mathurä and all
moving and non-moving beings there. The proof of his eternal pastimes is stated: he resides
with his associates (jana-niväsaù). Jana means devotees as in SB 3.29.13. He, as the lord of
everyone, remains in the devotees’ hearts for having pastimes with them. The experience of
the wise is the highest of all proofs. The proof of his eternal pastimes is the devotees.

What does he do personally as the most excellent person? For the women of Vraja and the
cities of Mathurä and Dvärakä, he always stimulates (vardhayan) love personified (käma-
devam). The love in the women’s hearts and the deity of love are expressed as non-different
in order to show that their love for him is the highest attainment, since their love, giving a
manifestation of Kåñëa internally is non-material and is the height of the highest bliss. In the
agamas, worship of Kåñëa as Käma is evident. Vanitä means a woman and extreme
attachment according to Näma-liìgänuçäsanam. The women of Vraja are mentioned first
since they are the most excellent.

Devaké means Yäçodä just as Sudevé means Meru-devé.

dve nämné nanda-bhäryäyä yaçodä devakéti ca |

ataù sakhyam abhüt tasyä devakyä çauri-jäyayä ||

Nanda’s wife has two names: Yaçodä and Devaké. She had friendship with Devaké, wife of
Vasudeva.

Thus the Lord performs pastimes eternally in the three abodes. Çukadeva speaks the verse.

116.

It was said that Goloka was a special manifestation of Våndävana. It will be established that
Goloka appears for revealing pastimes not seen in the material world since one does not see
word Goloka used for the abode in the prakaöa pastimes and one hears of its slight difference
from the prakaöa pastimes. The difference in pastimes of the prakaöa and aprakäta abodes will
be shown later. This idea is explained by showing the manifestation of Goloka in Våndävana.

nandas tv aténdriyaà dåñövä loka-päla-mahodayam

kåñëe ca sannatià teñäà jïätibhyo vismito ’bravét

Nanda Mahäräja had been astonished to see for the first time the great opulence of Varuëa,
the ruler of the ocean planet, and also to see how Varuëa and his servants had offered such
humble respect to Kåñëa. Nanda described all this to his fellow cowherd men.
Aténdriyam means “not seen previously.” Loka-pälaù means Varuëa.

te cautsukya-dhiyo räjan matvä gopäs tam éçvaram

api naù sva-gatià sükñmäm upädhäsyad adhéçvaraù

[Hearing about Kåñëa’s pastimes with Varuëa,] the cowherd men considered that Kåñëa must
be the Supreme Lord, and their minds, O King, were filled with eagerness. They thought,
“Will the Supreme Lord bestow upon us his abode difficult to understand?”

Upädhäsyat should be upadhäsyati. “Will he have us attain his abode, difficult to

understand?” They wonder about this.

iti svänäà sa bhagavän vijïäyäkhila-dåk svayam

saìkalpa-siddhaye teñäà kåpayaitad acintayat

Because he sees everything, Kåñëa, the Supreme Lord, automatically understood what the
cowherd men were conjecturing. Wanting to show his compassion to them by fulfilling their
desires, the Lord thought as follows.

jano vai loka etasminn avidyä-käma-karmabhiù

uccävacäsu gatiñu na veda sväà gatià bhraman

[Kåñëa thought:] My eternal associates, wandering in this world among people who take
higher and lower bodies because of karma, desire and ignorance, do not know other things as
their goal.
Janaù means the people of Vraja, his own people, as in SB 3.29.13: the devotees (janaù) desire
only service to the Lord, giving up sälokya etc. if there is no service (vinä mat-sevanam). Sva-
gatim (own abode) indicates that the Lord considers oneness of himself and the devotees in
that place. These are the highest devotees.

tasmän mac-charaëaà goñöhaà man-näthaà mat-parigraham

gopäye svätma-yogena so ‘yaà me vrata ähitaù

I must therefore protect the cowherd community by my natural powers for I am their shelter,
I am their protector, and indeed I am everything to them. I have taken a vow to protect my
devotees. SB 10.25.18

The Lord says they are his family (parigraham). That they are his associates is shown by mac-
charaëam (they have taken shelter of him). He has made the vow to protect them. He shows
compassion to the people of Vraja and not to others. Sväm gatim means “they do not know
me as their goal.” The two words do not indicate two different objects. That abode was
difficult to understand (sükñmäm). In either case it indicates seeing his abode. Since it
means his abode, the word jana does not refer to people in general (who do not have him as
their goal) but to the people of Vraja.

Among those who have high or low bodies as devatä or animal by ignorance etc., who are
mistaken about their goal, the cowherds, because they identify with common people, do not
know my abode.

The error they make is only by the lélä-çakti of the Lord, for increasing the rasa of pastimes,
since they have the highest prema. It has nothing to do with ignorance.

iti nandädayo gopäù kåñëa-räma-kathäà mudä

kurvanto ramamäëäç ca nävindan bhava-vedanäm

In this way all the cowherd men, headed by Nanda Mahäräja, enjoyed topics about the
pastimes of Kåñëa and Balaräma and played with them. They never perceived material
tribulations. SB 10.11.58

yad-dhämärtha-suhåt-priyätma-tanaya-präëäçayäs tvat-kåte: O Lord! What can you give to

the people of Vraja whose houses, possessions, friends, dear ones, bodies, sons, life airs and
hearts are dedicated only to you? SB 10.14.35

By his desire this illusion lasted a few moments. And by showing them his abode which is
most remarkable, the illusion would dissipate. The astonishing nature of the abode will be
explained.

iti saïcintya bhagavän mahä-käruëiko hariù

darçayäm äsa lokaà svaà gopänäà tamasaù param

Thus, deeply considering the situation, the all-merciful Supreme Lord revealed to the
cowherd men his abode Goloka, which is beyond prakåti.

Svam lokam gopänäm means Goloka, the place of the gopas. gopé-gopair asaìkhyätaiù
sarvataù samalaìkåtam: he is ornamented completely with unlimited gopés and cowherds.
(Måtyu-saïjaya-tantra)

padmäkåti-purodväri lakña-maëòala-näyikäù |

rämädayas tu gopäläç catur-dikñu maheçvaräù ||

In four directions at the gate of the city shaped like a lotus are hundreds of thousands of
gopés, cowherds like Balaräma and elder cowherds. Närada-païcarätra

The place beyond prakåti with great powers is described as well in Brahmä-saàhitä with
cintämaëi-prakara-sadmasu. That place is beyond prakåti (tamasaù param). That place, free
of matter, does not mix with matter. The next verse describes its spiritual nature.

satyaà jïänam anantaà yad brahma-jyotiù sanätanam

yad dhi paçyanti munayo guëäpäye samähitäù

Kåñëa revealed the place which was existence, knowledge, infinity, eternity, and self-
effulgent. Sages see that place in trance, when their consciousness is free of the modes of
material nature.

That place was Brahman, full of eternity, knowledge and bliss. Sages free of matter see it.
Kåñëa showed them that place Goloka with inherent knowledge and bliss by a manifestation
of the action of his svarüpa-çakti. Similarly Vaikuëöha is shown to be non-different from
Brahman in Padma Puräëa, quoted in Bhagavat Sandarbha.

Then it is said:

te tu brahma-hradam nétä magnäù kåñëena coddhåtäù

dadåçur brahmaëo lokaà yaträkrüro ’dhyagät purä

Kåñëa brought the cowherd men to Brahma-hrada, made them enter the water, and then lifted
them up from it. Where Akrüra would see Vaikuëöha soon, the cowherd men saw Goloka.
Seeing Goloka in Våndävana occurs for people living in this place. Thus he brought them to
Akrüra-tértha (brahma-hradam). By his order they were submerged in its waters and then
brought out of the water by him. Bringing them out he led them to a place within Våndävana
and they saw the planet of Kåñëa (brahmaëaù) called Goloka there. Kåñëa is Brahman
(brahmanaù) in human form. The tértha was where in the future Akrüra saw Vaikuëöha. Purä
can mean old, close by, in the near past and near future according to the dictionary.
Adhyagät means “he praised or learned.” Though it is possible for Kåñëa to show Goloka
anywhere in Våndävana, he submerged the people there in order to reveal the glory of that
place, or for amusement.

nandädayas tu taà dåñövä paramänanda-nivåtäù

kåñëaà ca tatra cchandobhiù stüyamänaà su-vismitäù

Nanda Mahäräja and the other cowherd men felt the greatest happiness when they saw that
abode. They were especially amazed to see Kåñëa there, surrounded by the personified
scriptures, who were offering him prayers. SB 10.28.10-17

He was praised by the Vedas in personal form in order to inform others about his birth and
other pastimes. The intimate associates were cows and cowherds as previously described.
Just as they saw Kåñëa they saw themselves. Nothing is mentioned about this, since different
associates were not seen. The text does not say that they saw a different set of associates.
What were two forms, manifested as prakåti and aprakaöa now become one form, the prakaöa
entering into the aprakaöa form. As mentioned in Måtyu-saïjaya tantra and Hari-vaàça.

Sväm gatim means the same as gopänäà svaà lokaà. This means the planet of himself and
the cowherds. They saw Kåñëa. This means the place is Goloka, and not Vaikuëöha. Because
of this, they become filled with the highest bliss and became astonished since he alone is
complete and appeared as their son.

When there is difference in the manifestations, for nourishing rasa of the pastimes, the lélä-
çakti creates apparent difference with no mutual intersection. This will be illustrated later.
For this reason Kåñëa says they were bewildered about their goal. Because the people of Vraja
had such a desire, the Lord revealed their planet in this form to them. It should not be
considered a different manifestation since, being all powerful, the Lord can reveal infinite
types of manifestations of his form, associates, abode and pastimes simultaneously in one
place. In this way the meaning is harmonized. Çukadeva speaks the verse.

117.

Thus it is concluded that the abodes such as Dvärakä are eternal. Who are his associates
there? It is said that in the city it is Yadus and in the forest it is cowherds. Because Kåñëa’s
abodes Dvärakä, Mathurä and Gokula are eternal, the associates there are also eternal. In
those forms of Kåñëa, it would be unsuitable to have other types of associates. Others are not
described in scriptures. In statements concerning worship, they have been shown to be his
associates. Other examples will also be given. In Padma Puräëa, Kärtika-mähätmya in the
conversion between Kåñëa and Satyabhämä, Kåñëa says:

ete hi yädaväù sarve mad-gaëä eva bhämini |

sarvadä mat-priyä deva mat-tulya-guëa-çälinaù ||

O beautiful wife! The Yadus only are all my associates. They are always dear to me and have
qualities similar to mine. Padma Puräëa 6.89.22

The word eva indicates that devatäs and others are not his associates. In Hari-vaàça, Akrüra
says the same thing when searching for Aniruddha. devänäà ca hitärthäya vayaà yätä
manuñyatäm: for benefiting the devatäs we have come to earth. (Hari-vaàça 2.121.57)
Some say that these associates remain in Mathurä in hidden form, not appearing when the
avatära descends.

yaträsau saàsthitaù kåñëas tribhiù çaktyä samähitaù |

rämäniruddha-pradyumnai rukmiëyä sahito vibhuù ||

There the powerful Lord Kåñëa resides, situated with excellent pastimes, accompanied by
Balaräma, Aniruddha and Pradyumna and by his çakti Rukmiëé. Gopäla-täpané 2.36
The Lord eternally performs pastimes in Våndävana:

aho abhägyaà lokasya na pétaà yamunä-jalam |

go-vånda-gopikä-saìge yatra kréòati kaàsa-hä ||

People who have not drunk the water of Yamunä where Kåñëa plays with the cows and gopés
are unfortunate. Padma Puräëa

vatsair vatsatarébhiç ca sadä kréòati mädhavaù |

våndävanäntara-gataù sa-rämo bälakair våtaù ||

Kåñëa eternally plays with the calves and new born calves within Våndävana along with
Balaräma and other boys. Skanda Puräëa

These boys are not different from those in the prakaöa pastimes. This is similar to Kåñëa
stating that all the Yadavas are his associates. Kåñëa also says:

nityäà me mathuräà viddhi vanaà våndävanaà tathä |

yamunäà gopa-kanyäç ca tathä gopäla-bälakän ||

mamävatäro nityo’yam atra mä saàçayaà kåthäù ||

Understand that my Mathurä is eternal and so is Våndävana. So is Yamunä and the gopés and
cowherd boys. My avatära is eternal. One should not doubt this. Nirmäëa-khaëòa, Padma
Puräëa
täà väà västüny uçmasi gamadhyai

yatra gävo bhüri-çåìgä ayäsaù |

aträha tad urugäyasya våñëaù

paramaà padam avabhäti bhüri ||

We desire to go (gamadhyai) to the (täm) pastime places (västüni) of Kåñna and Balaräma
(väm) where cows with large (bhüri) auspicious (ayäsaù) horns dwell.

Bhüri means large rather than many, as in the Upaniñad which speak of bhümä. Or
concerning groups of cows, it can mean many horns or many auspicious cows with horns.
On earth, this is called Goloka, famous in scriptures and in the world. This supreme place of
Svayam Bhagavän (urugäyasya) whose feet fulfill all desires (våñëaù) shines brilliantly
(avabhäti). Thus the Vedas say te dhämany uçmasi: we desire your abodes. (Yajur Veda)

This statement from the Vedas is explained in the section on the spiritual sky. It should be
considered that the spiritual sky and Goloka refer to the same thing. The word go means cow
as in common usage. This place is famous in Brahma-saàhitä, Hari-vaàça and Mokña-
dharma.

janma-jaräbhyäà bhinnaù sthäëur ayam acchedyo’yaà yo’sau saurye tiñöhati yo’sau goñu
tiñöhati yo’sau gäù pälayati | yo’sau gopeñu tiñöhati |

He who is beyond birth and old age, who is steady in form, qualities, pastimes and abode,
who is indivisible, who resides on the bank of the Yamuna, who lives among the cows, who
protects the cows, who lives among the cowherds. Gopäla-täpané Upaniñad 2.22

Though the associates are eternal in this world and in the spiritual world, it is stated that they
become wounded by weapons, get poisoned, drink, faint, desire to know the truth, and get
liberated from saàsära. These acts of the associates assist the human pastimes, as in the case
of the Lord himself acting as a human. Balaräma said to Rukmiëé:
taveyaà viñamä buddhiù sarva-bhüteñu durhådäm

yan manyase sadäbhadraà suhådäà bhadram ajïa-vat

Your attitude is unfair, for like an ignorant person you wish misfortune to those among all
living beings who seem to be inimical and you wish good fortunate to those who appear to be
friends.

sa kathaà sevayä tasya

kale na jarasaà gataù

påñöo värtäà pratibrüyäd

bhartuù pädäv anusmaran

How could Uddhava, who did not age because of his service to the Lord, when asked by
Vidura for news about Kåñëa, reply, since he began immediately thinking of the Lord’s lotus
feet? SB 3.2.3

tatra pravayaso ’py äsan yuväno ’ti-balaujasaù

pibanto ’kñair mukundasya mukhämbuja-sudhäà muhuù

Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality,
for with their eyes they constantly drank the elixir of Mukunda’s lotus face. SB 10.45.19

When material world is mixed with the prakaöa pastimes, as in the murder of Çatadhanvä, it
should be understood in the same way.
The intimate associates are equal to the Lord. Mat-tulya-guëa-çälinaù: the Yadus are equal to
me in quality . gopaiù samäna-guëa-çéla-vayo-viläsa-veçyaiç ca: the cowherds equal in
qualities, habits, age, gestures and clothing. (Padma Puräëa) gopälä munayaù sarve
vaikuëöhänanda-mürtayaù: all the cowherds, like sages, had blissful forms (änanda-
mürtayaù) like the Lord (vaikuëöha). (Padma Puräëa) Because they are the highest devotees,
they are sages. It does not mean they were incarnations of sages, for when the Lord appeared
as cowherds, Balaräma says naite sureçä åñayo na vaite: these boys are not sages or devatäs.
(SB 10.13.39) keyaà vä kuta äyätä daivé vä näry utäsuré: what is this mäyä and where as it
come from? Is it caused by devatäs or by sages or a demoness? (SB 10.13.37) Balaräma
refuses to accept that anyone else could cause the mäyä. It was not the work of the devatäs or
sages or demons since the accomplishment was too great.

itthaà satäà brahma-sukhänubhütyä däsyaà gatänäà para-daivatena

mäyäçritänäà nara-därakeëa säkaà vijahruù kåta-puëya-puïjäù

In this way with an abundance of splendor caused by Kåñëa, they played with him, who was
pure consciousness known as Brahman for the jïänés, who was the Supreme Lord for the
devotees with däsya-bhäva and who was an ordinary human child for those covered by
material illusion. SB 10.13.11

tad bhüri-bhägyam iha janma kim apy aöavyäà

yad gokule ’pi katamäìghri-rajo-’bhiñekam

yaj-jévitaà tu nikhilaà bhagavän mukundas

tv adyäpi yat-pada-rajaù çruti-mågyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even
today by the Upaniñads. SB 10.14.34

tasyätma-tantrasya harer adhéçituù

parasya mäyädhipater mahätmanaù

präyeëa dütä iha vai manoharäç

caranti tad-rüpa-guëa-svabhäväù

The very attractive servants of the independent Supreme Lord, the supreme soul, the master
of material energy, having natures, qualities and forms similar to the Lord’s, move about this
world. SB 6.3.17

madhu-bhoja-daçärhärha-kukurändhaka-våñëibhiù |

ätma-tulya-balair guptäà nägair bhogavatém iva ||

He entered the city, protected by the Madhus, Bhojas, Daçärhas, Arhas, Kukuras, Andhakas
and Våñëis, similar in strength to himself. The city appeared like the city of Bhogavaté
protected by the Nägas. SB 1.11.12

gopa-jäti-praticchannä devä gopäla-rüpiëaù

éòire kåñëa-rämau ca naöä iva naöaà nåpa

O King, those had taken the mood of cowherds and had cowherd forms, similar in quality to
the two boys , praised Kåñëa and Balaräma just as dramatic dancers praise a dance. SB
10.18.11

This indicates similarity. Since one should worship the devotee more than the Lord (SB
11.19.21), the word deväù means “those who should be worshipped such as Çrédäma.” Gopa-
jäti-pratichannäù means “boys who were furnished with cowherd qualities.” The word deväù
here indicates the cowherds were similar to the Lord.

118.
ahaà yüyam asäv ärya ime ca dvärakäukasaù

sarve ’py evaà yadu-çreñöha vimågyäù sa-caräcaram

Not only I, but also you, along with my respected brother and these residents of Dvärakä,
should all be considered in this same philosophical light, O best of the Yadus. Indeed, we
should include all that exists, both moving and nonmoving. SB 10.85.23

Vasudeva and others should be sought out since they are the ultimate forms. You should also
seek out other inhabitants of Dvärakä along with the animals and plants. Kåñëa puts himself
as an example (aham). The highest goal should be sought in his eternal associates as much
as it is sought in him. Since the guëas cannot touch the Lord in all three aspects of time, the
adhyäsa described by the Lord is apparent, not actual. A statement meant for a common
gathering interested in ätmä is given:

ätmä hy ekaù svayaà-jyotir nityo ’nyo nirguëo guëaiù

ätma-såñöais tat-kåteñu bhüteñu bahudheyate

The supreme spirit, Paramätmä, is indeed one. He is self-luminous and eternal,

transcendental and devoid of material qualities. But Paramätmä manifests as many among the
various bodies by the guëas arising from the Lord’s mäyä-çakti. SB 10.85.24

A different, favorable meaning should be seen. By context, the setting is Dvärakä. Since (hi)
there is one ätmä, the Lord, he manifests in many forms in objects (bhüteñu) within Dvärakä,
which are all spiritual, in his svarüpa (tat-kåteñu), by special functions of his svarüpa-çakti
(guëaiù) arising from his svarüpa (ätmä-såñöaiù). In the sahasra-näma commentary on
lokanäthaà mahad-bhütam, Çrédhara Svämés says bhütam means spiritual existence. This
manifestation occurs without giving up the qualities of his svarüpa. svayaà jyotiù: it is self-
manifesting. It is eternal. It is different from material objects (anyaù). It is devoid of material
guëas (nirguëaù).
119.

“How can there be another meaning? Everything is absolutely one.” In reply he says,

“There is particularity in me.”

khaà väyur jyotir äpo bhüs tat-kåteñu yathäçayam

ävis-tiro-’lpa-bhüry eko nänätvaà yäty asäv api

The elements of ether, air, fire, water and earth become visible, invisible, minute or extensive
as they manifest in various objects. Similarly, the Paramätmä, though one, appears to become
many. SB 10.85.25

This makes use of sat-kärya-väda (qualities in the effect come from qualities in the cause) and
non-difference from the cause. The various elements, in manifesting objects from their
svarüpa (tat-kåteñu) in vessels like air in a pot, appear and disappear according to the
element. For instance in air, the quality of ether, sound, is also accepted. In fire there is
quality of air and touch. Similarly in the objects of Dvärakä manifested by his svarüpa, the
Lord (ätmä) exists. Therefore I am everything and complete, and still different from all else.
This is my special quality. Inspired by me, my qualities manifest for you. The qualities are
not situated in a neutral state within me like greyness in ether. The sentence implies an
analogy by the word api. The Lord speaks to Vasudeva.

120.

Therefore it is said:

tad-darçana-sparçanänupatha-prajalpa-

çayyäsanäçana-sayauna-sapiëòa-bandhaù

yeñäà gåhe niraya-vartmani vartatäà vaù

svargäpavarga-viramaù svayam äsa viñëuù

The same Lord who pervades everything, who makes one forget the goals of heaven and
liberation has now entered into marital and blood relationships with you, who are now on the
auspicious path of life. In these relationships you see and touch him directly, walk beside
him, converse with him, and together with him lie down to rest, sit at ease and take your
meals. SB 10.82.30

In your house, the house of the Våñëis, Kåñëa, Svayam Bhagavän (viñëuù) stays because it is
his nature (svayam), not for any other reason. Your house is beyond matter (aniraya-
vartmani) and you live there (vartatäm). Kåñëa destroys Svarga and liberation (viramaù). He
does not give Svarga to his devotees since it is material. He does not give them liberation
since it is indifferent to bhakti. He protects them at his lotus feet. He stays in your house in
this manner: He lets you see and touch him. He discusses with you. He sleeps and sits and
eats there. He is also related to you by marriage and by blood. This is a compound like çäka-
pärthiva, with a middle element missing. He has a relationship with the Våñëis by marriage
and by body. He exists with these two relationships. Some kings speak to Ugrasena.

121.

saìkhyänaà yädavänäà kaù kariñyati mahätmanäm

yaträyutänäm ayuta- lakñeëäste sa ähukaù

Who can count all the great Yädavas, when among them King Ugrasena alone was
accompanied by an entourage of thirty trillion attendants? SB 10.90.42

Ähuka is Ugrasena. The present tense with the word sadä (always) indicates clearly that they
are eternal associates. Çukadeva speaks.

122.
The qualification for being an associate of the Lord is complete steadiness. This is shown by
an example.

tatropavistaù paramäsane vibhur

babhau sva-bhäsä kakubho ’vabhäsayan

våto nå-siàhair yadubhir yadüttamo

yathoòu-räjo divi tärakä-gaëaiù

As the almighty Supreme Lord would seat himself upon his exalted throne there in the
assembly hall, he shone with his unique effulgence, illuminating all the quarters of space.
Surrounded by the Yadus, lions among men, the best of the Yadus appeared like the moon
amidst many stars. SB 10.70.18

The meaning is clear. Kåñëa who showed his universal form to Duryodhana shows the Yadus
that they are his ävaraëa (protective associates). This is well known from the Udyama-parvä
of Mahäbhärata. Çukadeva speaks the verse.

123.

The contrary conduct of the Yadus described at the end of the Eleventh Canto is mäyä similar
to the bewilderment which overcame Arjuna. Their speech (insulting the sages) was arranged
by the Lord who appears in the world to benefit the brähmaëas and cows, in order to
announce that the curse of a brähmaëa should not be counteracted. The Sétä stolen by
Rävaëa was also illusory, according to Agni Puräëa. Thus Kåñëa speaks of those final
pastimes to Däruka:

tvaà tu mad-dharmam ästhäya jïäna-niñöha upekñakaù

man-mäyä-racitäm etäà vijïayopaçamaà vraja

You, Däruka, should be firmly situated in devotion to me, fixed in spiritual knowledge and
unattached to material considerations. Understanding these pastimes to be a display of my
illusory potency, you should remain peaceful. SB 11.30.49

You, Däruka, fixed in knowledge, knowing the truth of my pastimes, trusting (ästhäya) my
nature of associating with my associates as an equal and of protecting my devotees, knowing
that this disappearance pastime revealed at this time to be my illusory work, being indifferent
to lamentation rising by external vision, free from agitation of the heart (upaçamam), attain
me (vraja). The word tu indicates that others would be bewildered but it is not suitable for
Däruka to be bewildered since Däruka is eternal, having appeared from Vaikuëöha. The word
etäm (this pastime) indicates one should not explain it in a different way since he had just
received the meaning of that pastime. The pastime was not what it appeared to be. The Lord
speaks to Däruka.

124.

Three verses explain this:

räjan parasya tanu-bhåj-jananäpyayehä

mäyä-viòambanam avehi yathä naöasya

såñövätmanedam anuviçya vihåtya cänte

saàhåtya cätma-mahinoparataù sa äste

O King! You should understand that the Supreme Lord’s appearance and disappearance,
which resemble those of embodied conditioned souls, are actually a show enacted by his
illusory energy, just like the performance of an actor. After creating this illusion he entered
into it, played within it for some time, and at last destroyed it, withdrawing from it by his
own power. Thus he remains.

SB 11.31.11

Närada has said concerning his body:

prayujyamäne mayi täà çuddhäà bhägavatéà tanum |

ärabdha-karma-nirväëo nyapatat päïca-bhautikaù ||

Having been awarded a transcendental body befitting an associate of the Lord, the body made
of five material elements, with karmas relating to the present body, fell away. SB 1.6.28

Know that the activities (éhäù) of the associates of Kåñëa (parasya), who maintain bodies
(tanu-bhåt), (ie. the Yadus), which appear and disappear (j ananäpyaya), are only an
imitation produced by the Lord’s mäyä. It is similar to a magician (naöaù). He is alive, but
shows that he is killed, burned and then shows that he creates a new body. It is not
surprising since the Lord has inconceivable çakti to create the universe etc. That is
explained in the second part of the verse. Thus, for the foolish people, shadow forms of
Balaräma and others, are introduced in the description of the illusory pastime to cause a
different perception. In Skanda Puräëa, Lakñamaëa’s death should not be accepted. In the
Näräyaëa kavaca it is shown that Balaräma is acknowledged as the eternal protector of the
worshipper, having powers more extraordinary that Çeña’s.

Jaräsandha also says:

tava räma yadi çraddhä yudhyasva dhairyam udvaha

hitvä vä mac-charaiç chinnaà dehaà svar yähi mäà jahi

You, Balaräma, should gather your courage and fight with me, if you think you can do it. You
may either give up your body when it is cut to pieces by my arrows, and thus attain to
heaven, or else kill me. SB 10.50.18

Çrédhara Svämé gives the correct meaning to this. Thinking that Balaräma’s body was
indestructible, out of dissatisfaction, he speaks the alternative: kill me.
Lokäbhirämäà sva-tanuà: his body was most attractive to all people. (SB 11.31.6) Çrédhara
Sväàé comments The Lord rejected the erroneous process of dying at will which is practiced
by yogés. He did not burn up his body by meditating on fire, because his body was attractive
to all people and was the object of contemplation and meditation.5 on this saying his body
could not be burned, since the Lord has powers superior to the powers of a yogé. The skilful
explanations are established by kaimutya. He says “Even today worshippers see that beautiful
form.” Thus, he agrees with what has been said. They see the Lord with his associates. It is
not possible that they die, because they have spiritual bodies.

125.

Since the associates are protected by Kåñëa they cannot be destroyed.

martyena yo guru-sutaà yama-loka-nétaà

tväà cänayac charaëa-daù paramästra-dagdham

jigye ’ntakäntakam apéçam asäv anéçaù

kià svävane svar anayan mågayuà sa-deham

Kåñëa brought the son of his guru back from the planet of death in the boy’s selfsame body,
and as the ultimate giver of protection he saved you also when you were burned by the
weapon of Açvatthämä. He conquered in battle even Çiva, who deals death to the agents of
death, and he sent the hunter Jarä directly to Vaikuëöha in his human body. How could such
a personality be unable to protect himself? SB 11.31.12

Kåñëa brought the son of his guru who had gone to Yamaloka with the body born of his guru,
that had been eaten by Païcajana. The power of a brahma weapon should not be considered
strong: he protected you from the brahmästra when you were burned by it. What more can be
said? He conquered Çiva in a battle of arrows. He sent the hunter Jarä in his body to a
special Vaikuëöha (svaù). Can he not protect the Yadus (sva)? Thus their destruction is a
faulty perception and not according to the actual pastime. He took them to his abode in
their spiritual bodies.
126.

“Let us accept that the associates went to the Lord’s abode in their bodies. There, Svayam
Bhagavän exists. They have no pain of separation. If the Lord is capable of doing this, why
does he not have other persons similar to them appear in the material world along with him
and stay there for some time to give mercy to mortals along with them?” The Lord and his
associates have unshakeable bonds of friendship (and cannot separated). That is explained in
the following:

tathäpy açeña-sthiti-sambhaväpyayeñv

ananya-hetur yad açeña-çakti-dhåk

naicchat praëetuà vapur atra çeñitaà

martyena kià sva-stha-gatià pradarçayan

Although Kåñëa, being the possessor of infinite powers, is the only cause of the creation,
maintenance and destruction of innumerable planets, he did not desire to remain with his
manifested pastimes on earth. What is the use of this mortal world or its people? But he made
known the destination of those who had gone to his abode . SB 11.31.13

Though he is the only cause of creation, maintenance and destruction, because (yat) he has
unlimited powers of this nature, having made the Yadus disappear, he did not desire to keep
his body there any longer. He took his body to his abode. The reason is given. Without my
associates, what is my goal in the material world? He showed particularly, by his strong
desire, the destination of those who had gone to his abode. Çukadeva speaks the verse.

127.

The associates disappear like the Lord and not otherwise. This is the Lord’s intention.

mitho yadaiñäà bhavitä vivädo

madhv-ämadätämra-vilocanänäm

naiñäà vadhopäya iyän ato ’nyo

mayy udyate ’ntardadhate svayaà sma

When they will quarrel among themselves, with eyes red because of complete intoxication
from liquor, they actually will not die, though they will appear to die like others. Only when
I decide that they disappear, they will disappear spontaneously. SB 3.3.15

When the Yadus quarrel among themselves killing did not take place, what to speak of
quarrelling. It was a means of giving up the earth. That was my desire. One should consider
the event again. There was another goal, not killing. By my desire (mayi udyate), they will
disappear. Sam indicates certainty.

Or there is no means of killing them but there is a method equal to killing. The rest of the
verse has the same meaning.

128.

Speaking after the Lord’s disappearance, Uddhava speaks in the present tense, though the
Lord’s associates have also disappeared. This indicates that they live with the Lord now.

durbhago bata loko ’yaà yadavo nitaräm api

ye saàvasanto na vidur harià ménä ivoòupam

The inhabitants of Dvärakä and the Yädavas more so, who live together with the Lord, having
a close relationship with the Lord since they do not know that Kåñëa is the Supreme Lord, are
most unfortunate, just as fish in the Milk Ocean do not recognize the greatness of the moon
situated in the water, and think of it as another fish. SB 3.2.8

The people of Dvärakä appear in my heart. Though they live with the Lord (samvasantaù)
they do not know him (as the Lord). It is not surprising that, not having the fortune to live
with him, I do not know him. If they did not live with him now, then he would have said
“They did not know him.”

129.

“You say that they do not know him even now. How do you know that?” He answers
according to his personal realization of their previous conduct.

iìgita-jïäù puru-prauòhä ekärämäç ca sätvatäù

sätvatäm åñabhaà sarve bhütäväsam amaàsata

The Yädavas, knowing the inner heart of the Lord, being very intelligent, enjoying
individually with him, knew him as the best of among them and knew him as Paramätmä. SB
3.2.9

They thought of him as the antaryämé of all beings (bhütäväsam), an expansion form, even
though he was Svayam Bhagavän, residing as the eternal master of their dynasty and the best
of the Sätvatas. Sarva-bhütädhiväsa: he resides in all beings. (Çvetäçvatara Upaniñad 6.18)
Våñëénäà para-devatä: for the Våñëis Kåñëa was the supreme Lord. (SB 10.43.17) Uddhava
speaks to Vidura.

130.

Uddhava prays to go with the Lord previous to his departure.

nähaà taväìghri-kamalaà kñaëärdham api keçava

tyaktuà samutsahe nätha sva-dhäma naya mäm api

O Keçava! O master! I cannot tolerate giving up your lotus feet even for a fraction of a
moment. Take me along with you to your own abode. SB 11.6.43

Uddhava requests that the Lord take him to Dvärakä (sva-dhäma), a special place manifested
within the material world. As you have taken the other Yadus, take me. The word api would
be useless if another meaning were taken. Uddhava speaks.

131.

The Yadus are described as eternal in Padma Puräëa, Uttara-khaëòa, Kärtika-mähätmya:

yathä saumitri-bharatau yathä saìkarñaëädayaù |

tathä tenaiva jäyante nija-lokäd yadåcchayä ||

punas tenaiva gacchanti tat-padaà çäçvataà param |

na karma-bandhanaà janma vaiñëavänäà ca vidyate ||

Just as Lakñmaëa, Bharata and Saìkarñaëa take birth with the Lord, the Yädava cowherd
people, descending from their spiritual planet by the Lord’s will, take birth with the
appearance of Lord Kåñëa, and then return to His eternal dhäma along with Him. The birth of
these devotees is not caused by the bondage of karma. Padma Puräëa 6.229.57-58

Nija-lokät and tat-padam indicate the spiritual planets of Räma and Kåñëa according to
Padma Puräëa, since it was mentioned that Matsya and other avatäras have their separate
places in Vaikuëöha. The associates of the Lord take birth like the Lord, by the will of the
Lord, for a reason. Vidura says:

ajasya janmotpatha-näçanäya

karmäëy akartur grahaëäya puàsäm

nanv anyathä ko ’rhati deha-yogaà

paro guëänäm uta karma-tantram

Though the Lord is without birth, he appeared in this world to destroy the wicked. Though
without action, the Lord performed actions to attract his devotees. On the other hand the
jévas of this world are dependent on karma and rebirth. How can one who is beyond the
guëas take a body and perform material actions? SB 3.1.44

Kaù means “others.” Though it has been proven that the associates of the Lord are eternal, it
is said that in a previous birth Vasudeva performed sädhana. Like the Lord, by the will of the
Lord, in order to teach the people, they sometimes appear as aàças in this world, taking the
role of other jévas. The case of Pradyumna was already explained. In the Third Canto Kåñëa
explained to Uddhava:

vedäham antar manasépsitaà te

dadämi yat tad duraväpam anyaiù

satre purä viçva-såjäà vasünäà

mat-siddhi-kämena vaso tvayeñöaù

I know the desire in your heart. I will give you what is rarely attained by others. At a sacrifice
performed by Brahmä and the Vasus, you worshipped me with a desire to attain me, O Vasu!
Addressing Uddhava as Vasu, he indicates that Uddhava’s aàça was Vasu. The last birth
should be understood to be that of the aàçi, who is attained by the aàça. Similarly it is said:

tvam eva pürva-sarge ’bhüù påçniù sväyambhuve sati

tadäyaà sutapä näma prajäpatir akalmañaù

My dear mother, best of the chaste, in your previous birth, in the Sväyambhuva millennium,
you were known as Påçni, and Vasudeva, who was the most pious Prajäpati, was named
Sutapä. SB 10.3.32

You, Devaké, were previously Påçni. It does not say “Påçni was you.” And he, Vasudeva, was
Sutapä. The Lord speaks the verse.

132.

Vasudevaà hareù sthänaà vadanty änakadundubhim: Vasudeva, who provided the proper
place for the appearance Kåñëa, was also known as Änakadundubhi (sound of drums). (SB
9.24.30)

sattvaà viçuddhaà vasudeva-çabditaà

yad éyate tatra pumän apävåtaù

sattve ca tasmin bhagavän väsudevo

hy adhokñajo me namasä vidhéyate

The pure antaù-karaëa is called Vasudeva, because there the Supreme Lord appears without
coverings. In that antaù-karaëa, I worshipped the Supreme Lord Väsudeva, beyond the
material senses, by offering respects. SB 4.3.23
The place of the lord is called Vasudeva. The sages call him Anakadundubhi. Çukadeva
speaks the verse.

133.

A similar explanation can be given for the following. Devakyäà deva-rüpiëyäm: the Lord
appeared from Devaké and from Vasudeva. (SB 10.3.8) Vasudeva (deva) has a form of
çuddha-sattva. In Viñëu Puräëa the devatäs praise Devaké. Tvaà parä prakåtiù sükñmä: you
are beyond prakåti. Çukadeva speaks the verse.

134.

You who exist in aprakaöa pastimes as my parents and are eternal like me, have now appeared
in prakaöa pastimes and again spontaneously enter into aprakaöa pastimes.

yuväà mäà putra-bhävena brahma-bhävena cäsakåt

cintayantau kåta-snehau yäsyethe mad-gatià paräm

Both of you, husband and wife, constantly think of me with eternal prema as your son, and
maybe you once thought of me as Brahman in human form. You will achieve my abode which
you already possess. SB 10.3.45

Brahma-bhävena means “with the idea that I am para Brahman in human form.” Mad-gatià
paräm means my pastimes other than prakaöa pastimes.

135.

Appearing as aàças previously you concentrated only on me.

ajuñöa-grämya-viñayäv anapatyau ca dam-paté

na vavräthe ’pavargaà me mohitau deva-mäyayä

You had no desire for material objects and were without children. Though qualified, you did
not ask for liberation from me, since you were bewildered by my mercy. SB 10.3.39

Deva-mäyayä means “by my çakti composed of affection for me” since that is explained in
relation to Yaçodä’s affection which is also called mäyä.

itthaà vidita-tattväyäà gopikäyäà sa éçvaraù

vaiñëavéà vyatanon mäyä putra-snehamayéà vibhuù

When Yaçodä understood the truth, the supreme master, by the influence of the internal
potency, spread mercy by having her develop the deepest affection for her son. SB 10.8.43

Or mäyä can mean mercy which causes such affection. Viçva-prakäça says that mäyä means
mercy and illusion. By that prema one does not want liberation at all, even if there is a reason
for giving it. The word ajuñöa means they had no desire for material objects. The Lord speaks
to the couple.

136.

The cowherds are his eternal associates. That is clear from jayati jana-niväsaù. (SB 10.90.48)
Also it is said:

tasmän mac-charaëaà goñöhaà man-näthaà mat-parigraham

gopäye svätma-yogena so ‘yaà me vrata ähitaù

I must therefore protect the cowherd community by my natural powers for I am their shelter,
I am their protector, and indeed I am everything to them. I have taken a vow to protect my
devotees. SB 10.25.18

The meaning is clear. The Lord speaks.

137.

tata ärabhya nandasya vrajaù sarva-samåddhimän

harer niväsätma-guëai ramäkréòam abhün nåpa

O Mahäräja Parékñit, the home of Nanda Mahäräja is eternally the abode of the Supreme Lord
and his qualities and is therefore always naturally endowed with all wealth. Yet beginning
from Kåñëa’s appearance there, it became the place for the pastimes of the goddess of fortune.
SB 10.5.18

Nanda’s place is fully prosperous with the qualities of the Lord’s abode. Samåddhimän
indicates that this prosperity was eternal. From the time of Kåñëa’s appearance, the village of
Nanda became prosperous. It became the playground of Lakñmé. Lakñmé-sahasra-çata-
sambhrama-sevyamänam: Kåñëa is served by hundreds of thousands of Lakñmés. (Brahma-
saàhitä) It became the playground of the women of Vraja (ramäkriòäm). As long as Kåñëa
plays secretly in that abode of the Lord, they play secretely. When he plays visibly, they also
play visibly. Çukadeva speaks.

138.

Six verses explain this.

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because Kåñëa gave them prema, which
is the highest bliss, eternal and complete. SB 10.14.27

What indescribable fortune, which is some mercy of Kåñëa! By repetition of the phrase with
reverence, complete fortune with no divisions is indicated. Since he is eternally perfect as the
fullest, highest bliss, he is established as eternal (sanätanam). Or what is to be established is
stated later to produce a precise statement. For example it may be said, “This attractive gold
has become this earring.” This establishes that the earring is attractive. The two qualities of
completeness and highest bliss of Kåñëa who will be mentioned later, which modify the word
friendships produce perfection in that friendship. The one word sanätanam completes that
friendship.

Since there is no time limitation put on the friendship, it continues for all time. That
friendship, which is to be established, continues in all three states of time. Limitation on
time is impossible as a meaning. The qualities of completeness and highest bliss are modified
by “eternal (sanätanam). Thus the associates there are also eternal in friendship with the
Lord. Scriptures show that Rukmiëé and others are also eternal.

139.

Let it be accepted that they are eternal and that they experience the highest bliss of having
Kåñëa as a friend. At the moment, we also have good fortune:

eñäà tu bhägya-mahimäcyuta tävad ästäm

ekädaçaiva hi vayaà bata bhüri-bhägäù

etad-dhåñéka-cañakair asakåt pibämaù

çarvädayo ’ìghry-udaja-madhv-amåtäsavaà te
O infallible Lord! What can be said of the great fortune of the people of Vraja? We, the deities
of the directions, are also fortunate. Headed by Çiva, we constantly drink through the cups of
our senses the nectar and liquor from your lotus feet. SB 10.14.33

Let the glory of their good fortune be eternal (ekä). Now we devatäs, the ten protectors of
the directions, are most fortunate. Çiva (çarva) is mentioned first because he is the chief
among them, being greatest devotee. The good fortune is illustrated. Making our senses such
as the eye into cups we also directly repeatedly drink the sweet nectar from your lotus feet.
The beauty of his feet is expressed by the dvandva compound with three elements: madhu,
amåta and äsava. The compound can also be a modifier of etat. Even conceding to the
faithless who think the people of Vraja are material, if the people of Vraja were material, the
devatäs would not enjoy using their senses. Tasya ca nityatvät: jévas and devatäs are
controllers because of the eternal will of the Lord who is the chief controller. (Brahma-sütra
2.42.16) Çaìkäräcärya has commented on this sütra by saying the devatä control the senses
of the jéva, but do not enjoy through using those senses.

140.

Previously Brahmäs said:

tad astu me nätha sa bhüri-bhägo

bhave ’tra vänyatra tu vä tiraçcäm

yenäham eko ’pi bhavaj-janänäà

bhütvä niñeve tava päda-pallavam

Let that be, O Lord! My greatest fortunate, in this birth or born as an animal elsewhere, or
preferably in Vraja, is to take birth as one among your devotees and serve your lotus feet with
full devotion. SB 10.14.30

He repeats that prayer again:

tad bhüri-bhägyam iha janma kim apy aöavyäà

yad gokule ’pi katamäìghri-rajo-’bhiñekam

yaj-jévitaà tu nikhilaà bhagavän mukundas

tv adyäpi yat-pada-rajaù çruti-mågyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even
today by the Upaniñads. SB 10.14.34

By attaining birth in Gokula I would have the constant fortune of serving your feet.

141.

How can their good fortune be described? Ah! By their bhakti you are completely controlled.
You are trapped by them:

eñäà ghoña-niväsinäm uta bhavän kià deva räteti naç

ceto viçva-phalät phalaà tvad-aparaà kuträpy ayan muhyati

sad-veñäd iva pütanäpi sa-kulä tväm eva deväpitä

yad-dhämärtha-suhåt-priyätma-tanaya-präëäçayäs tvat-kåte

O Lord! What can you give to the people of Vraja whose houses, possessions, friends, dear
ones, bodies, sons, life airs and hearts are dedicated only to you, since there is nothing
superior to you or Vraja (which you have already given)? Thinking of this, my mind becomes
bewildered. You awarded yourself even to Pütanä and her family members because she wore
the disguise of a nurse. SB 10.14.35
Sad-veçät means “because she wore cloth similar to a person with pure heart, ie nurse.” She
attained a position suitable to a nurse. Thus having these positions in Vraja for an infinite
succession of kalpas each time the Lord manifests in this world, the Lord is bound up by their
bhakti. It has been correctly stated that he is eternally their friend. And thus Brahmä’s prayer
to also be born in Vraja is correct.

142.

“It is seen that they have attachment like other humans. How then can they be eternal
associates?” This is answered by kaimutya:

tävad rägädayaù stenäs tävat kärä-gåhaà gåham

tävan moho ’ìghri-nigaòo yävat kåñëa na te janäù

O Kåñëa! Until people become your devotees, their material attachments and desires remain
thieves, their homes remain prisons, and their affectionate feelings for their family members
remain foot-shackles. SB 10.14.36

Stenaù means a person who steals others’ wealth. The attachment and other material
propensities found in material persons are thieves as long as these persons do not completely
offer themselves to you (yävat na te janäù). When the offer themselves to you, their
attachment becomes fixed in you. Since that attachment is not material, it is not thievery but
the form of the highest bliss. Thus Prahläda prays:

yä prétir avivekänäà viñayeñv anapäyiné |

tväm anusmarataù sä me hådayän näpasarpatu ||

With remembrance of you, may the attraction for you in my heart, which for the foolish is
absorbed in material objects, never leave my heart. Viñëu Puräëa 1.20.19
If sädhakas are of this nature, what can be said of the eternal attachment of inhabitants of
Gokula, since they have such strong affection for Kåñëa? Thus it is said:

iti nandädayo gopäù kåñëa-räma-kathäà mudä

kurvanto ramamäëäç ca nävindan bhava-vedanäm

In this way all the cowherd men, headed by Nanda Mahäräja, enjoyed topics about the
pastimes of Kåñëa and Balaräma and played with them. They never perceived material
tribulations. SB 10.11.58

Bhava means material world, that in which they exist (bhavanti). Though they appear among
material persons, they do not have knowledge of material suffering (vedanäm) related to the
material world. According to the dictionary vedanä means knowledge and suffering.

143.

It is explained Kåñëa appears like material person for the people of Gokula.

prapaïcaà niñprapaïco ’pi viòambayasi bhü-tale

prapanna-janatänanda- sandohaà prathituà prabho

My dear master! Although you have nothing to do with material existence, you come to this
earth and imitate material life just to expand the varieties of ecstatic enjoyment for your
surrendered devotees. SB 10.14.37

Though you are beyond the material world you imitate material life using Gokula. You seem
to be born and say, “This is my father, this is my mother.” Actually however Gokula is your
svarüpa and only appears like the material world. Why is there this imitation? By earthly
pastimes your surrendered devotees attain the highest bliss. Thus it was correctly said that
they are most fortunate. Brahmä speaks this verse to the Lord.

144.

täsäm avirataà kåñëe kurvaténäà sutekñaëam

na punaù kalpate räjan saàsäro ’jïäna-sambhavaù

O king! These cows and women who took Kåñëa as their son constantly were not qualified
for saàsära, which produces ignorance. SB 10.6.40

These women of Vraja were not qualified further for the material world, but were qualified
for the spiritual world since the material world is produced from ignorance. They existed
beyond prema, which is above jïäna, which is the sun to eradicate darkness of ignorance.
They had beginningless (aviratam) prema called vatsalya for Kåñëa, taking him as their son.
What then can be said of others, the gopés in madhura-prema which will be shown later in
different pastimes, who meditated on Kåñëa in the mahäyoga-péöha and whom Kåñëa knew by
personal names? Çukadeva speaks the verse.

145.

antar-gåha-gatäù käçcid gopyo ’labdha-vinirgamäù

kåñëaà tad-bhävanä-yuktä dadhyur mélita-locanäù

Some of the gopés, however, could not manage to get out of their houses, and instead they
remained home with eyes closed, meditating upon him in pure love. SB 10.29.9

na caivaà vismayaù käryo bhavatä bhagavaty aje

yogeçvareçvare kåñëe yata etad vimucyate

You should not be so astonished since he is Bhagavän, unborn, the unborn master of all
masters of mystic power, endowed with the complete manifestation of qualities, and liberates
this world. SB 10.29.16

duùsaha-preñöha-viraha- tévra-täpa-dhutäçubhäù

dhyäna-präptäcyutäçleña- nirvåtyä kñéëa-maìgaläù

For those gopés who could not go to see Kåñëa, intolerable separation from their beloved
caused an intense agony that burned away the pain of temporary separation. SB 10.29.10

Afraid of their elders, they met Kåñëa in another body. The other body is açubham. They
performed sädhana to attain Kåñëa (maìgalam), thinking how to help their friends. na
karma-bandhanaà janma vaiñëavänäà ca vidyate : Vaiñëavas do not have bondage of karma
or material birth. (Padma Puräëa 6.229.58) Words like inauspicious and auspicious
(denoting material karma) are seen elsewhere in impossible contexts. vatsyaty urasi me
bhütir bhavat-päda-hatäàhasaù: Lakñmé will consent to reside on my chest because your foot
has rid my chest of sins. (SB 10.89.11) One should therefore seek another meaning of the
Lord’s words. Similarly regarding these gopés, another meaning must be found.

tam eva paramätmänaà jära-buddhyäpi saìgatäù

jahur guëa-mayaà dehaà sadyaù prakñéëa-bandhanäù

By meditating upon him they realized his embrace and experienced the bliss of a sudden
internal realization of meeting him. Although Kåñëa is the Supreme Soul, these girls simply
thought of him as an illicit lover and associated with him in that intimate mood. Thus they
destroyed obstacles to meeting him and gave up bodies having guëas. SB 10.29.11
Though he is concluded to be within all creatures from Brahmä down to the plants
(paramätmänam), it is shown that for these gopés he was the source of the highest prema.
They thought of their relationship with him as an illicit love (jära-buddhyä) but they did not
attain a form of that quality. Their worship became stronger by displaying that mood. The
word jära shows that they had surpassed consideration of social rules and shows the
uncontrolled nature of their particular bhäva. They gave up obstacles to attaining Kåñëa in
the form of living among opposing elders.

Parékñit had doubts about the phrase guëa-mayaà dehaà jahuù: they gave material bodies.

kåñëaà viduù paraà käntaà na tu brahmatayä mune

guëa-pravähoparamas täsäà guëa-dhiyäà katham

O sage, the gopés knew Kåñëa only as their lover, not as the Supreme Brahman with no
qualities. So how could these girls, their minds absorbed in his qualities, give up their
spiritual qualities and take another body? SB 10.29.12

O sage! They knew Kåñëa as their lover only (param), not as Brahman. How could they give
up the flow of material guëas? If one has concentration on Brahman, he will give up the
influence of the material guëas because of having developed the quality of nirguëa by his
meditation. When they meditated on him as their lover, with the development of qualities
surpassing material qualities, how could they give up material guëas, since they, being
dedicated to the supreme person, had no material qualities and had qualities developed by
relationship with his guëa? By mentioning that they did not see him as Brahman, which is
free of suffering, it is indicated that their consciousness was absorbed in his qualities, such as
his supreme beauty, rejecting fixation in Brahman (guëa-dhiyäm). This is explained in the
next verse. Because it is difficult to understand, like the story of Puraïjana, what was stated
in the verses has been explained here.

It can be explained by an example. Çiçupäla and Dantavakra were Jaya and Vijaya:
dehendriyäsu-hénänäà vaikuëöha-pura-väsinäm

deha-sambandha-sambaddham etad äkhyätum arhasi

The inhabitants of Vaikuëöha are completely spiritual, having no material body, senses or life
airs. Therefore, please tell the story of how they became bound with bodies in this world. SB
7.1.35

How could the two with spiritual forms develop material bodies? Even the Lord said this:

bhagavän anugäv äha yätaà mä bhaiñöam astu çam

brahma-tejaù samartho ’pi hantuà necche mataà tu me

The Lord spoke to his two associates. “Go to the material world. Do not be afraid. You will
have good fortune. But also, do not go that world. Though I can nullify the curse of the
brähmaëa, I do not desire to do go against my own rules.” SB 3.16.29

Padma Puräëa explains:

itthaà jaya-vijayau sanakädi-çäpa-vyäjena kevalaà bhagavato lélärthaà saàsåtäv avatérya

Thus Jaya and Vijaya on the pretext of the curse of the Kumäras appeared in the material
world for the Lord’s pastimes.

By the will of the Lord which makes the impossible possible, they took three births in
material bodies made of the guëas, for his actions like fighting and playing in order to attract
the minds of his devotees, though they had possessed spiritual bodies with all siddhis.
In the commentary on kåñëa-cakra-hatäàhasau (SB 7.1.45), Çrédhara Svämé comments “By
the cakra of Kåñëa the two had their sins destroyed. Their sins were destroyed, but not the
two of them.”

Thus by the will of Kåñëa alone, these gopés, having spiritual bodies, when blocked from
meeting Kåñëa, were able to go:

näsüyan khalu kåñëäya mohitäs tasya mäyayä

manyamänäù sva-pärçva-sthänv svän svän därän vrajaukasaù

The cowherd men, bewildered by Kåñëa’s yogamäyä, thought their wives had remained home
at their sides. They did not harbor any jealous feelings against him at any time. SB 10.33.37

Concerning entering into a material body produced at that time, the phrase jahur guëamayaà
devam is uttered as an example. Because of the meaninglessness of the description, it is not
their body. Jaya and Vijaya had an appearance of hatred for the Lord and by the power of
remembering him (even in hatred), after giving up the upädhis (demon bodies) and
disappearing, they attained the Lord. Similarly the gopés by the power of their affection for
Kåñëa attained him. Kåñëa attracts the mind of the devotee. Ah! Such is the sweetness in
Kåñëa that because of that sweetness, they would give up their lives in order to meet him
directly.

nåëäà niùçreyasärthäya vyaktir bhagavato nåpa

avyayasyäprameyasya nirguëasya guëätmanaù

O King, the Supreme Lord is inexhaustible and immeasurable, and he is untouched by the
material modes because he is their controller. His personal appearance in this world is meant
for bestowing the highest benefit on humanity. SB 10.29.14
The Lord appears in this world for the benefit of the jévas in general, but how much more he
comes for the devotees. Otherwise he would not appear, for he is beyond material guëas
(nirguëasya). But he is also endowed with all good qualities as his svarüpa (guëätmanaù).

How are such pastimes beneficial for the people? By understanding Kåñëa in any way, this
benefit occurs.

kämaà krodhaà bhayaà sneham aikyaà sauhådam eva ca

nityaà harau vidadhato yänti tan-mayatäà hi te

Persons who constantly direct their lust, anger, fear, protective affection, and feelings of
impersonal oneness or friendship toward the Lord are sure to attain realization of him. SB
10.29.15

Tan mayatäm means “being deeply absorbed in Kåñëa.” Lust, affection, and friendliness end
in attraction to him, just as a low class man may develop attraction for a woman through
absorption in her. However, anger, fear and impersonal oneness generally produce merging in
the Lord, like milk in water.

One word (tan-mayatäm in this case) can have different meanings because of the descriptive
context. syäc caikasya brahma-çabdavat: words can have a figurative meaning as well as a
literal meaning in one passage, as with the word Brahman in Taittiréya Upaniñad. (Brahma-
sütra 2.3.4) Anger and fear are included in order to teach the power of thinking of the Lord,
by using kaimutya. It is not surprising that the käma of the gopés made them successful by
making it follow after Kåñëa.

Why be astonished?

na caivaà vismayaù käryo bhavatä bhagavaty aje

yogeçvareçvare kåñëe yata etad vimucyate

You should not be so astonished since he is Bhagavän, unborn, the unborn master of all
masters of mystic power, endowed with the complete manifestation of qualities, and thus
liberates such persons from this world. SB 10.29.16

It is not surprising what the Lord can do for the gopés since the Lord liberates persons with
hatred from the world. Some of the gopés by perfection of worship during the prakaöa
pastimes were new persons, unlike the nitya-siddhas with sac-cid-änanda bodies. Thus they
had no fault. So the wise describe it. Çukadeva speaks the verses.

146-150.

One must explain the previous births of Yaçodä and Nanda like that of Vasudeva and Devaké.

trayyä copaniñadbhiç ca säìkhya-yogaiç ca sätvataiù

upagéyamäna-mähätmyaà harià sämanyatätmajam

The glories of the Supreme Lord are studied through the three Vedas, the Upaniñads, the
literature of Säìkhya-yoga, and other Vaiñëava literature, yet mother Yaçodä considered that
Supreme Person an ordinary child. SB 10.8.45

nemaà viriïco na bhavo na çrér apy aìga-saàçrayä

prasädaà lebhire gopé yat tat präpa vimuktidät

Neither Brahmä, nor Çiva, nor even the goddess of fortune, who is always the better half of
the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world,
such mercy as received by mother Yaçodä. SB 10.9.20

Hearing such glorification of Yaçodä, Parékñit was surprised:

nandaù kim akarod brahman çreya evaà mahodayam

yaçodä ca mahä-bhägä papau yasyäù stanaà hariù

What pious acts did Nanda perform to cause such affection and what pious acts did most
fortunate Yaçodä perform so that the Lord drank from her breast?

pitarau nänvavindetäà kåñëodärärbhakehitam

gäyanty adyäpi kavayo yal loka-çamaläpaham

Great devotees sing of the activities of Kåñëa in his childhood which Vasudeva and Devaké
could not experience and which even today destroy the sins of all people. SB 10.8.46-47

Kåñëa, pleased with Nanda and Yaçodä, appeared in this world.

droëo vasünäà pravaro dharayä bhäryayä saha

kariñyamäëa ädeçän brahmaëas tam uväca ha

To follow the orders of Brahmä, Droëa, the best of the Vasus, along with his wife, Dharä,
spoke to Brahmä in this way. SB 10.8.48

The order of Brahmä was that they should protect the cows. Droëa then speaks:

jätayor nau mahädeve bhuvi viçveçvare harau

bhaktiù syät paramä loke yayäïjo durgatià taret

Being born on earth, may we two develop prema-bhakti to the attractive Lord, engaged in
sweet pastimes, though he is the Lord of the universe. By this bhakti others in this world
will easily cross material existence. SB 10.8.49

astv ity uktaù sa Bhagavän vraje droëo mahä-yaçäù

jajïe nanda iti khyäto yaçodä sä dharäbhavat

When Brahmä said, “Yes, let it be so,” the most fortunate Droëa appeared in Vraja as famous
Nanda Mahäräja, and his wife, Dharä, appeared as mother Yaçodä. SB 10.8.50

tato bhaktir bhagavati putré-bhüte janärdane

dampatyor nitaräm äséd gopa-gopéñu bhärata

Thereafter, O best of the Bhäratas, the bhakti of Nanda, Yaçodä and all the cowherd men and
women remained in its highest form, directed towards Kåñëa, who had become their son,
who is longed for but not attained by others. SB 10.8.51

Putré-bhüte means “he, who did not become the son of anyone else, became their son.” This
is because of the rule that a special manifestation arises from special bhakti. Because of
special prema in vätsalya, he became their son, rather than appearing in his own body
without a father and mother as Nåsiàùa from a pillar in Hiraëyakaçipu’s hall or as Varäha
appearing from Brahmä’s nostril. Nor did he simply enter the womb as he did to protect
Parékñit, since Uttara is never considered Kåñëa’s mother, though he was in her womb. Such
prema is pure and profuse in Nanda and Yaçodä alone. Thus without entering their womb he
is still their son. Nandas tv ätmaja utpanne jätählädaù: Nanda, when his son was born,
became jubilant. (SB 10.5.1) Maìgalo nanda-gopa-tanayaù: the son of Nanda is auspicious.
(Närada-païcarätra) He is never the son of the pillar.

His appearance through Vasudeva is also not material. It is not through seminal transmission.
Rather, the sac-cid-änanda body entered through the mind.
tato jagan-maìgalam acyutäàçaà

samähitaà çüra-sutena devé

dadhära sarvätmakam ätma-bhütaà

käñöhä yathänanda-karaà manastaù

Thereafter, accompanied by his expansions, the root form, who is all-auspicious for the entire
universe and gives joy to all jévas, was transferred from the mind of Vasudeva to the mind of
Devaké. Devaké became beautiful by carrying Kåñëa, joy to all beings, who appeared on his
own, just as the east becomes beautiful by carrying the rising moon. SB 10.2.18

One must accept that Nanda and Yaçodä act as Kåñëa’s parents continuously, since the Lord
made appearances in the past one time after the other because of being controlled by their
intense prema. This is approved by Närada, Prahläda, Dhruva and others. The vätsalya was
strong, and without that he would not act as their son. The meaning of putré-bhüte is “We
consider him our son.” This is enacted during prakaöa pastimes. They are fixed as nitya-
siddhas in prakaöa pastimes. Just as Lakñmé and Viñëu are a couple with conjugal love
eternally, Nanda and Yaçodä have love for Kåñëa in vätsalya rasa eternally. Sometimes putra-
bhüte is seen instead of putré-bhüte.

Garga spoke the truth with the intention of stating that they were his eternal parents in
saying präg ayaà vasudevasya kvacij jätas tavätmajaù: your son previously was born of
Vasudeva. (SB 10.8.14) The meaning is this. When Devaké prayed that the Lord withdraw his
astonishing form (SB 10.3.30) he made his four armed form which had appeared also in
Devaké’s mind disappear, and appeared with two arms as he had appeared in the mind of
Yaçodä. Because she had an image different from Devaké’s in her mind, the lord was born
with a different form. Phalena phala-käraëam anuméyate: one can infer the cause by the
result.

Uddhava speaks to Nanda and Yaçodä:

yuvayor eva naiväyam ätmajo bhagavän hariù

sarveñäm ätmajo hy ätmä pitä mätä sa éçvaraù

The Supreme Lord is certainly not your son alone. Rather, since he is the ätmä of all beings
and the Lord, he is the son, father and mother. SB 10.46.42

The external meaning meant to pacify them by a manifestation of neutrality carries another
real meaning: the Lord devoid of dear and not dear, devoid of mother and father, becoming a
special form as Kåñëa, is the son of you two, and not of all others. As the supreme Lord,
having a general form, he is mother, father and son of all beings (external meaning). The
external meaning does not please us since it assumes that Nanda and Yaçodä are conditioned,
thinking Kåñëa to be their son. The other meaning is accepted because it shows Nanda and
Yaçodä, full of prema, who are praised by devotees, by liberated souls and by persons desiring
liberation. That had previously been mentioned by Uddhava:

tayor itthaà bhagavati kåñëe nanda-yaçodayoù

vékñyänurägaà paramaà nandam ähoddhavo mudä

Uddhava then joyfully addressed Nanda Mahäräja, having clearly seen the supreme loving
attraction he and Yaçodä felt for Kåñëa, the Supreme Lord.

yuväà çläghyatamau nünaà dehinäm iha mäna-da

näräyaëe ’khila-gurau yat kåtä matir édåçé

: O respectable Nanda! Certainly you and mother Yaçodä are the most praiseworthy persons
in the entire world, since you have developed such a loving attitude toward the shelter of
Mahä-viñëu, Kåñëa, who is greater than the Lord of Vaikuëöha. SB 10.46.29-30

Kåñëa and Balaräma had told Nanda to console him:

sa pitä sä ca janané yau puñëétäà sva-putra-vat

çiçün bandhubhir utsåñöän akalpaiù poña-rakñaëe

They are the real father and mother who care for, as they would their own sons, children
abandoned by relatives unable to maintain and protect them. SB 10.45.22

Balaräma actually had a different father and mother. They then said to Nanda:

yäta yüyaà vrajaàn täta vayaà ca sneha-duùkhitän

jïätén vo drañöum eñyämo vidhäya suhådäà sukham

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives
who suffer in separation from us, as soon as we have given some happiness to your well-
wishing friends. SB 10.45.23

We will come to see you. My coming to see you is my goal of life. Seeing you, we will remain
there. Or drañöum means “to be able to see” as in tathäpi bhüman mahimä-guëasya te
viboddhum arhati the word viboddhum means “to be able to understand.” The reason is that
you are relatives.

Thus Kåñëa is mainly the child of Nanda and Yaçodä. We return to the subject. The
cowherds and gopés also had prema for him alone, for it is said:

tato bhaktir bhagavati putré-bhüte janärdane

dampatyor nitaräm äséd gopa-gopéñu bhärata

Thereafter, O best of the Bhäratas, the bhakti of Nanda, Yaçodä and all the cowherd men and
women remained in its highest form, directed towards Kåñëa, who had become their son,
who is longed for but not attained by others. SB 10.8.51

The topic is summarized:

kåñëo brahmaëa ädeçaà satyaà kartuà vraje vibhuù

saha-rämo vasaàç cakre teñäà prétià sva-lélayä

Thus the Supreme Lord, Kåñëa, along with Balaräma, lived in Våndävana, just to substantiate
the benediction of Brahmä and gave pleasure to Nanda, Yaçodä and the cowherd men and
women through the pastimes dependent upon their bhakti. SB 10.8.52

He showed affection to all of them by special pastimes under control of their bhakti, meant
for his special devotees in order show that Brahmä’s great blessing would not be made untrue.
Or, living in Vraja to show love to them through his pastimes, he made Brahmä’s order come
true. And in respecting the order, he produced unflinching faith in all. Çukadeva speaks the
verse.

151-152.

Considering Droëa and Dharä’s wish secondary cause, in order to announce that Nanda and
Yaçodä were more fortunate that Brahmä and others, Çukadeva speaks about the Dämodara
pastime in chapter 9. This shows that vätsalyam is the cause of great control over Kåñëa,
since Yaçodä could tie him up. That incident shows that the great mercy bestowed to her
could not be attained by Brahmä, Çiva or Lakñmé.

nemaà viriïco na bhavo na çrér apy aìga-saàçrayä

prasädaà lebhire gopé yat tat präpa vimuktidät

Neither Brahmä, nor Çiva, nor even the goddess of fortune, who is always the better half of
the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world,
such mercy as received by mother Yaçodä. SB 10.9.20

Sa ädi-devo jagatäà paro guru: Brahmä is the original devatä, the instructor of bhakti for the
world. (SB 2.9.5) And Çiva is the greatest Vaiñëava, greater than Brahmä. (SB 12.13.16) And
Lakmsé is the highest since she is the person who first proclaims instructions on the Lord’s
bhakti. The order in the list shows increasing greatness. But Lakñmé is greater not only
because of her bhakti. By her supreme friendship and intimacy, she is greater sitting on his
chest (aìga-saàçrayäù). Being of that nature, she received mercy from he who gives
liberation.

astv evam aìga bhagavän bhajatäà mukundo

muktià dadäti karhicit sma na bhakti-yogam

The Lord gives liberation but not even bhäva-bhakti to those who worship him. SB 5.6.15

Her mercy was greater than liberation. But from Bhagavän Yaçodä (gopé) attained something
indescribable, which cannot be mentioned by the word prasäda. Brahmä, Çiva and Lakñmé
did not receive (na lebhire) such mercy. The word lebhire should be repeated three times for
each of them. The negative emphasizes that they did not receive at all such mercy. This is
explained by Çukadeva in the preceding and following chapters. If Droëa and Dharä were
ordinary devatäs, it is not possible that they attained Kåñëa, a slight shadow of whose lotus
feet is rare for Lakñmé, Çiva and Brahmä. Such deep bhakti of Nanda and Yaçodä is not
described in anyone else. Otherwise Çukadeva would have described it. Nor was the result
that they attained merely what they requested from Brahmä. Rather it was pure bhakti, since
it was the cause of overcoming all difficulties. Nor could Brahmä bestow to them this blessing
of having Kåñëa as their son, which is rare ever for great devotees. Nor could Brahmä give a
blessing to attain such a result since he was devoid of such mercy. It will be said that he was
complete devoid of such mercy:
tad bhüri-bhägyam iha janma kim apy aöavyäà

yad gokule ’pi katamäìghri-rajo-’bhiñekam

yaj-jévitaà tu nikhilaà bhagavän mukundas

tv adyäpi yat-pada-rajaù çruti-mågyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even
today by the Upaniñads. SB 10.14.35

There was no cause for their great fortune. Without cause, they are eternally in that situation.
Understanding this, I, Çukadeva, have placed this story as an apparent cause because of the
desire of the Lord to preach excellent bhakti to him. Droëa and Dharä were aàças who
merged with Nanda and Yaçodä when they appeared on earth. Moreover in Bhägavatam,
prema for the Lord is proclaimed as the highest of all puruñärathas. Gokula alone is the
highest shelter of that prema. In Gokula reside Nanda and Yaçodä. Since that highest shelter
is eternal, the efforts of this scripture will bear fruit. Brahmä prayed to take birth there. By
nature this is the position of Nanda and Yaçodä

He is available to those who worship him, and not to others:

näyaà sukhäpo bhagavän dehinäà gopikä-sutaù

jïäninäà cätma-bhütänäà yathä bhaktimatäm iha

The Lord, son of Yaçodä, is not easily available to materialists or to jïänés with realization of
ätmä, but is easily available to persons with devotion to the son of Yaçodä. SB 10.9.21
Sukhäpaù means “easily attained.” The Lord, the son of Yaçodä, is not easily attained by
austerity for persons who think they are the body (dehinäm). But he is attainable to some
degree by them after a long time, when they purify their hearts and by offering their austerity
to him by pure intelligence produced by the chance glance of devotees. He is not easily
attained by jïänis (jïäninäm) who extinguish conception of the body and develop oneness
alone (ätma-bhütam). He is available to those who think that he is the source of Brahman by
the gains from that practice. Because of the inferiority of these two methods, attaining the
Lord means only realizing his aàça. It is not directly realization of Kåñëa. For Kåñëa says te
präpnuvanti mäm eva sarva-bhüta-hite ratäù: the jïänis also attain me. (BG 12.4)
Kleço’dhikataras teñäm avyaktäsakta-cetasäm: for those who are embodied the path of jïäna is
difficult (BG 12.5)

parävare brahmaëi dharmato vrataiù

snätasya me nyünam alaà vicakñva ||

Though I have become very proficient in the Vedas and have realized the brahman by proper
methods, it is not enough. Please consider this. SB 1.5.7

bhavatänudita-präyaà yaço bhagavato ’malam |

yenaiväsau na tuñyeta manye tad darçanaà khilam ||

You have not sufficiently described the glories of the spotless Lord Kåñëa. Because your mind
could never be satisfied with Vedänta, I think that writing the Vedänta-sütras is insufficient.
SB 1.5.8

For whom is he easily available? He is easily attained by devotees of the son of Yaçodä.

jïäne prayäsam udapäsya namanta eva

jévanti san-mukharitäà bhavadéya-värtäm

sthäne sthitäù çruti-gatäà tanu-väì-manobhir

ye präyaço ’jita jito ’py asi tais tri-lokyäm

Those who give up attempts to understand your powers, who live constantly in devotional
association, and who pass their lives respecting topics about you and your associates with the
ear, by body, mind and words, which they proclaim loudly, bring you under control, though
you cannot be controlled by anyone in the three worlds. SB 10.14.3

iti mürty-abhidhänena mantra-mürtim amürtikam |

yajate yajïa-puruñaà sa samyag darçanaù pumän ||

Using this mantra indicating the four forms, one worships the deity who is the subject of the
dhyäna-mantra, the Lord worthy of worship, who is worthy of being seen. SB 1.5.38

Thus Kåñëa is easily attained by Yaçodä. He is her son (gopikä-sutah).

Sukhapaù can also mean “he who awards happiness.” He does not give happiness to those
who identify with the body because he is the son of a cowherd woman. They do not respect
his pastimes as her son, seeing them as material. He does not give happiness to the jïänés
because he is the son of a cowherd woman. They do not appreciate the meaning of his
pastimes conveying various aspects of the Lord’s bliss since they realize everything as one.
He gives bliss to the devotees of Kåñëa.

Or sukhapaù can mean “who is easily known.” He is not easily understood by those who
identify with the body and engage in logical arguments. He is not easily known by jïäna of
the jïänés since he is the son of a cowherd woman. He is understood by jïänés if this form is
unobstructed by the concept of Brahman, because he performs astonishing activities. But
even then he is not as easily understood by them as he is by the devotees of Kåñëa.
sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo

'py ajita-rucira-léläkåñöa-säras tadéyam

vyatanuta kåpayä yas tattva-dépaà puräëaà

tam akhila-våjina-ghnaà vyäsa-sünuà nato 'smi

Let me offer my respectful obeisances unto the son of Vyäsadeva, Çukadeva Gosvämé, who
destroys of all sin, and who, though fixed in his own bliss with no distractions, became
attracted to the pastimes of Kåñëa and mercifully spread the Bhägavatam which describes
Kåñëa and reveals the rasa of his pastimes. SB 12.121.69

The devotees, realizing his pastimes, understand that Kåñëa is the supreme goal. In all three
meanings, the word iha (here in Gokula) excludes the devotees of Näräyaëa in Vaikuëöha.
His being a son excludes any other relationship for giving happiness to the eternal devotees.
That relationship is eternal, as confirmed by the wise.

Ayam gopikä-sutaù indicates that he points to Kåñëa directly with his finger. Thus it is
correctly said that his relationship with Nanda and Yaçodä is eternal. Thus the verses in
chapter nine till verse 20 negate the story of Droëa and Dharä of the previous chapter--since
it is not proper to insist on a previous statement which is contradictory to a later statement.

asad-vyapadeçän neti cen na dharmäntareëa väkya-çeñäd

If you say that scripture says that asat (non-existence of effect in the cause) existed in the
beginning, the answer is no, because the last sentence indicates a different quality, non-
manifestation. Brahma-sütra 2.1.17

A later statement has more strength than a previous one in interpreting the meaning of asat.
The same applies in this case. The glorification of Yaçodä in story of Dämodara is stronger
than the story of Droëa and Dharä. This was previous shown also. Çukadeva speaks the verse.
153.

According to çruti, Puräëas and other scriptures it has been shown that Kåñëa is eternal, his
abodes such as Dvärakä are eternal and his associates like the Yadus are eternal. Thus kåñëas
tu bhagavän svayam has been proven. There is the following doubt. “If the form of Bhagavän
called Kåñëa eternally plays with his associates in these abodes, why does scripture say that
by the prayers of Brahmä Näräyaëa appeared in the world? If Näräyaëa entered into Kåñëa
why, avoiding Svayam Bhagavän who resides eternally in Dvärakä, Mathurä and Gokula, they
went to Näräyaëa to make the request? And why did Kåñëa successively give up Mathurä for
Gokula and Gokula for Mathurä and Mathurä for Dvärakä and then ascend to Vaikuëöha?”

Here is the answer. Svayam Bhagavän Kåñëa who resides eternally in his abodes, who is
supreme, is generally invisible to Brahmä and others. The puruña Näräyaëa on the milk
ocean, a form of Viñëu, is visible to the devatäs directly or as an aàça. It is said that he
protects the universe. The leaders of the universe headed by Brahmä should request him
alone concerning affairs of the universe. Thus they requested him to remove the burden of
the earth.

sa yävad urvyä bharam éçvareçvaraù

sva-käla-çaktyä kñapayaàç cared bhuvi

All of you devatäs should appear as sons and grandsons along with his eternal associates in
the family of the Yadus at the proper time. SB 10.1.22

With those words and showing his hair to them, the puruña, understanding the time of
Kåñëa’s appearance, also appeared personally. His desire to come to earth for the above
reasons manifested by his entering into Kåñëa. Kåñëa’s ascending to Vaikuëöha was enacted
by such aàças who had entered him previously. Kåñëa however invisibly performs pastimes
in his abodes. One should study the statement of Tantra-bhägavata and Väräha Puräëa in
this regard.
nityaà sannihitas tatra bhagavän madhusüdanaù

småtyäçeñäçubha-haraà sarva-maìgala-maìgalam

Lord Madhusüdana, the Supreme Lord, is eternally present in Dvärakä. By remembering that
most auspicious of all auspicious places, one destroys all contamination. SB 11.31.25

This deception is not understood by everyone. The sages just describe what they personally
see. Çruti says samudra-téra-stha-dåñöyaiva adbhuto vä eña prätar udety apaù säyaà praviçati:
by looking from the shore of the ocean the sun rises from the water in the morning and
enters in the evening. Of course this does not actually happen. If the sun moves differently
according to descriptions of the sun revolving around Meru, why cannot the Lord act
different, according to descriptions of his eternal pastimes?

“Statements about giving up Mathurä and other places when he appears on earth are meant as
the prakaöa pastimes for materialistic people. However his aprakaöa pastimes exist eternally.
By the obvious meaning gathered by harmonizing statements concerning his pastimes, it is
understood that his birth and other events are also eternal. Kåñëa who performs aprakaöa
pastimes eternally in Dvaräkä, Mathurä and Gokula becomes prakaöa (visible) for pastimes
like birth. And at that time Näräyaëa and others enter him. Thus everything is harmonized.

Therefore Kåñëa’s pastimes are of two types: aprakäta, which are invisible to the material
world and prakaöa, which are visible to the material world. The following is an example of the
aprakaöa pastimes:

yaträsau saàsthitaù kåñëas tribhiù çaktyä samähitaù |

rämäniruddha-pradyumnai rukmiëyä sahito vibhuù ||

There the powerful Lord Kåñëa resides, situated with excellent pastimes, accompanied by
Balaräma, Aniruddha and Pradyumna and by his çakti Rukmiëé. Gopäla-täpané Upaniñad
2.36
The Mathurä in Gopäla-täpané and the Våndävana of Brahma-saàhitä differ from those of
prakaöa pastimes. These aprakäta pastimes are unmixed with material persons and material
objects and devoid of the flow of time with beginning, middle and end. In Mathurä, daily
Kåñëa enters the huge assembly as a king and in Våndävana, daily he goes out to herd the
cows. The prakaöa form of Kåñëa, though, like the spiritual form, untouched by time, is
endowed with a beginning by his svarüpa-çakti influenced by his desire and thus becomes
endowed with both material and spiritual people and objects, and has events such as his
birth.

There are two types of aprakaöa pastimes: mantropäsanämayé and svärasiké. The
mantropäsanä-mayé pastimes are those aroused by mantra in meditation and consist of a
particular place and fixed conditions. An example is meditation on the abhiñeka using jewels
found in Krama-dépikä. Another example is as follows:

atha dhyänaà pravakñyämi sarva-päpa-praëäçanam |

pétämbara-dharaà kåñëaà puëòaréka-nibhekñaëam ||

I will speak of meditation which destroys all sin. Kåñëa wears a yellow cloth and has lotus
eyes. Gautaméya-tantra

veëuà kvaëantam aravinda-daläyatäkñam-

barhävataàsam asitämbuda-sundaräìgam |

kandarpa-koöi-kamanéya-viçeña-çobhaà

govindam ädi-puruñaà tam ahaà bhajämi ||

älola-candraka-lasad-vanamälya-vaàçé-

ratnäìgadaà praëaya-keli-kalä-viläsam |

çyämaà tri-bhaìga-lalitaà niyata-prakäçaà

govindam ädi-puruñaà tam ahaà bhajämi ||

I worship the Supreme Lord Govinda who plays a flute, whose eyes are like lotus petals, who
wears a peacock feather on his head, whose bodily hue is attractive like a dark cloud, and
whose beauty is more spectacular than that of millions of Cupid.

I worship the Supreme Lord Govinda, eternally manifesting his dark form curved in three
places, and decorated with jewelled arm bands, a flute, and a swinging flower garland shining
like the moon. Brahma-saàhitä 5.39-40

govindaà manasä dhyäyet gaväà madhye sthitaà çubham |

barhäpéòaka-saàyuktaà veëu-vädana-tat-param ||

gopé-janaiù parivåtaà vanya-puñpävataàsakam ||

One should meditate in the mind on beautiful Govinda, situated among cows. He has a
peacock feather on his head and plays the flute. He is surrounded by gopés and has a crown
made of forest flowers. Karma-vipäka-präyaçcitta-småti of Bodhäyana

tad u hoväca hairaëyo gopa-veçam abhräbhaà taruëaà kalpa-drumäçritam | tadiha çlokä

bhavanti

sat-puëòaréka-nayanaà meghäbhaà vaidyutämbaram |

dvi-bhujaà mauna-mudräòhyaà vanamälinaméçvaram ||

gopa-gopé-gavävétaà sura-druma-taläçritam |

divyälaìkaraëopetaà rakta-paìkaja-madhyagam ||

kälindé-jala-kallola-saìgi-märuta-sevitam |

cintayaàç cetasä kåñëaà mukto bhavati saàsåteù ||

Brahmä spoke to them. The form of Kåñëa wears the dress of a cowherd. He has the
complexion of a cloud. He is youthful and sits under a desire tree. By meditating with
concentration on two-armed lotus-eyed, silent Kåñëa, having the complexion of a cloud, with
cloth flashing like lightning, wearing a garland, surrounded by cowherds, gopés and cows,
bedecked with shining ornaments, while sitting under a desire tree on a jewelled lotus, served
by a breeze mixed with water drops from the Yamunä, one becomes liberated from samsära.
Gopäla-täpané Upaniñad 1.

8-11

govindaà sac-cid-änanda-vigraham

I eternally satisfy Govinda, a form of eternity, knowledge and bliss. Gopäla-täpané Upaniñad
1.33

tvaà bhakti-yoga-paribhävita-håt-saroja

ässe çrutekñita-patho nanu nätha puàsäm

yad-yad-dhiyä ta urugäya vibhävayanti

tat-tad-vapuù praëayase sad-anugrahäya

O Lord! You, who are approached by being heard about, seen and directly served, enter and
remain in the lotus of your devotee’s hearts infused with bhakti-yoga. Much praised Lord! By
your mercy, you bestow to them spiritual bodies appropriate to the mood they cultivate
during sädhana. SB 3.9.11

The form of Kåñëa killing Pütanä, used for persons with a particular desire for that form,
which sometimes manifests temporarily in the sädhaka’s heart, though manatorpäsanä-mayé,
results in a svärasiké form since it goes beyond the form prescribed in the mantra.
Svärasiké pastimes are illustrated in Skanda Puräëa:

vatsair vatsatarébhiç ca sadä kréòati mädhavaù |

våndävanäntaragataù sa-rämo bälakaiù saha ||

Kåñëa plays with the calves and older calves within Våndävana, surrounded by Balaräma and
other boys.

The word ca indicates Nanda and others. Räma (Balaräma) indicates Rohiëé also. This is a
pastime of going to Vraja in the evening. The word kréòa indicates play, which takes various
forms in various places. It is not like mantropäsana-mayé pastimes which are limited to one
place. Other examples are as follows:

cintämaëi-prakara-sadmasu kalpa-våkña-

lakñävåteñu surabhir abhipälayantam

lakñmé-sahasra-çata-sambhrama-sevyamänaà

govindam ädi-puruñaà tam ahaà bhajämi || [

I worship the Supreme Lord Govinda who affectionately tends the cows in stables whose
walls are made of cintämaëi, surrounded by desire trees. He is eagerly served by countless
gopés. Brahma-saàhitä 5.28

çriyaù käntäù käntaù parama-puruñaù kalpa-taravo

drumä bhümiç cintämaëi-gaëa-mayi toyam amåtam |

kathä gänaà näöyaà gamanam api vaàçé priya-sakhi

cid-änandaà jyotiù param api tad äsvädyam api ca ||

I worship this Goloka, where there are unlimited gopés and their beloved Kåñëa, the supreme
form of God, where the trees and land fulfill all desires, where the water is as sweet as nectar,
where the speaking is singing and the walking is dancing, where the flute is the best friend by
announcing the joyful presence of Kåñëa everywhere, where the sun and moon shine with
knowledge and bliss eternally in perfect form, revealing all things, and where all relishable
things are also knowledge and bliss. Brahma-saàhitä 5.56

The svärasiké pastimes, like the Gaìgä, take the form of a flow of various pastimes.
Mantropäsanä-mayé pastimes, each taking a single pastime, are like attaining a string of lakes
which arise in the river. In a mantropäsanä-mayé pastime one realizes things related to Kåñëa.
In svärasiké pastimes however much more is seen. Nothing is lacking in those pastimes. All
this is seen in Bhägavatam. The prakaöa form is clear in Bhägavatam.

The mantropäsanä-mayé form in aprakata pastimes is this:

mäà keçavo gadayä prätar avyäd

govinda äsaìgavam ätta-veëuù

May Keçava protect me with his club in the first portion of the day, and may Govinda, who is
always engaged in playing his flute, protect me in the second portion of the day. SB 6.8.20

Govinda who plays his flute (ätta-venuù) is famous in Våndävana and Mathurä, which are
mahä-yoga-péöhas. The Lord appears as deity forms to materialistic vision in those places and
to devotees vision the two forms appears directly as the Lord with his associates. The
examples of mantropäsanä-mayé pastimes arethe deity worshipped in the Näräyaëa kavaca
mantra and the deity worshipped in an independent mantra from Gopäla-täpani Upaniñad.
Viçvarüpa speaks to Indra.

154.
A svärasiké pastime is described by the evident meaning and by the intention of the Lord
which will be explained.

mä khidyataà mahä-bhägau drakñyathaù kåñëam antike

antar hådi sa bhütänäm äste jyotir ivaidhasi

O most fortunate ones, do not lament. You will see Kåñëa again very soon. He is present
within you just as Paramätmä is in the hearts of all living beings, or as fire lies dormant in
wood. SB 10.46.36

O fortunate Nanda and Yaçodä! Do not lament because you will see Kåñëa since he is within.
An example is given of his permanent residence within. He resides in the hearts of all beings
like fire in wood. His continual manifestation (sphürti) is the proof for you. There is another
meaning. He is like fire in wood because there is no rule as toi when he can be seen as
Paramätmä in the heart and his existence there is unclear. Uddhava speaks to Yaçodä.

155.

The Supreme Lord said:

bhavaténäà viyogo me na hi sarvätmanä kvacit

yathä bhütäni bhüteñu khaà väyv-agnir jalaà mahé

tathähaà ca manaù-präëa- bhütendriya-guëäçrayaù

You are never actually separated from me, for I am the Soul of all creation. Just as the
elements of nature—ether, air, fire, water and earth—are present in every created thing, so I
am present within everyone’s mind, life air and senses, and also within the physical elements
and the modes of material nature. SB 10.47.29
Your separation from me does not occur in all manifestations (sarvätmanä). There is
separation in one present manifestation during prakaöa pastimes. In aprakaöa pastimes with
another manifestation, there is union only. Na cäntar na bahir yasya: he has no interior or
exterior. In relation to the Dämodara pastime and in Kåñëa’s pastime of eating earth, Yaçodä
and others realize Kåsëa’s all pervasiveness and power in his medium sized form. The two
contrary qualities of all pervasion and medium size existing in him at the same time are not
impossible for the Lord who has the inconceivable çakti of pervasion . Çrutes tu çabda-
mülatvät: the defects of the agent do not apply to Brahman because of scriptural statements,
which are the only proof concerning inconceivable subjects. (Brahma-sütra 2.1.27) This is
explained philosophically in Bhagavat Sandarbha.

Since he is all pervasive, simultaneously it is not necessary for him to create other forms for
remaining in many other places. Rather, by his inconceivable çakti according to his will, one
form alone manifests in many ways, with simultaneous appearances of his medium form and
all-pervasive, huge form, like a reflection caused by a polished mirror. However a reflection
takes place only using a reflecting medium and without direct touch, smell etc. of the original
object, with the form appearing to be reversed, and separated from the original object. The
unique feature of the Lord’s expanded form is that it arises from his inherent çakti (without a
medium), it maintains the qualities of the original, such as touch, taste etc, and arises by his
will, by the power of the original form. The completeness of all the manifestations
(expansions) is stated in çruti:

pürëam adaù pürëam idaà pürëät pürëam udacyate |

pürëasya pürëam ädäya pürëam evävaçiñyate ||

The unmanifest brahman is perfect. The manifested brahman is perfect. From the unmanifest
brahman appears the manifest brahman as various avatäras. When the manifested forms
emerge from the unmanifest brahman the unmanifest brahman remains. Båhad-äraëyaka
Upaniñad 6.5.4

Separate activities take place in each of these manifestations by his inconceivable çakti. Thus
there is no contradiction in simultaneously closing and opening his eyes in the different
forms produced in different manifestations. The powerful Lord who is the shelter of various
contrary actions is the actual performer of those actions. That this is his nature is described
in many places in Bhägavatam. The wise however do not gain happiness by this display. The
very necessity of existence of the Lord with contrary prosperities is the proof of its existence.

Thus Närada says citraà bataitad ekena vapuñä yugapat påthak: it is astonishing that with one
form he simultaneously manifests separately in many places. (SB 10.69.1) The çakti to have
one form appearing separately in many forms each doing separate actions is not possible for
sages. That is what Närada found astonishing. That manifested form is sometimes called ätmä
and sometimes rüpa. Thus previously sarvätmanä meant “by all manifested forms.” Also
kåtvä tävantam ätmänam: expanding himself (ätmänam) into as many forms as there were
gopés (SB 10.33.19) tävad-rüpa-dharo’vyayaù: Kåñëa expanded his form for each of the
sixteen thousand queens. (SB 10.59.42) kåñëenecchä-çarériëä: he was instructed by the Lord
who takes forms by his will. (SB 11.30.40)

Since each form is the locus of various actions, the Lord has different identities in each of
these manifestations for nourishing the rasa of the pastimes, and by his will accepts not to
investigate the actions of the other forms. Because he has the power, these expansions take
place in his associate as well. They also have different manifestations. For instance, Devaké
was present at each of the marriages of the sixteen thousand queens simultaneously. Çrédhara
Svämé says, “Devaké was present simultaneously in each house.”

Kåñëa has different identities and actions in the different manifestations of Kåñëa. For
instance the power of his yogamäyä seen by Närada is described as follows:

dévyantam akñais taträpi priyayä coddhavena ca

püjitaù parayä bhaktyä pratyutthänäsanädibhiù

There he saw the Lord playing at dice with his beloved consort and his friend Uddhava. Kåñëa
worshiped Närada by standing up, offering him a seat. SB 10.69.20

mantrayantaà ca kasmiàçcin mantribhiç coddhavädibhiù

jala-kréòä-rataà kväpi väramukhyäbalävåtam

Somewhere he was consulting with royal ministers like Uddhava, and somewhere else he was
enjoying in the water, surrounded by many society girls and other young women. SB
10.69.27

There is a different identity because of different bhävas. He thinks “I am here.” Thus in the
marriage of sixteen thousand queens, Devaké was happy seeing them all, performing various
auspicious acts with Kåñëa in the various places. And not seeing him, she longed to see him
in each place. Seeing the power of his yoga-mäyä, Uddhava sometimes felt union and
sometimes separation.

When there are different manifestations, there are different actions according to the bhäva.
In the aprakaöa manifestation of Kåñëa, situated in a special manifestation of Våndävana at
this moment, the associates manifested in the aprakaöa manifestation experience union with
Kåñëa. In the prakaöa manifestation, the associates experience separation when he goes to
Mathurä though he was previously in Vraja. By accepting these two manifestations, in three
places he is said to be eternally residing there with his associates. That statement cannot be
refuted. In the prakaöa pastimes, though he sometimes goes elsewhere with his associates, he
remains there because of manifesting another form. Thus Kåñëa correctly said “You have no
separation from me.” (SB 10.47.29)

Eternal union is the greatest secret. Kåñëa teaches this under the pretense of brahma-jïäna.
Elsewhere also one can see secret teachings covered by statements with other meanings. This
is like Vidura instructing the Päëdävas secretely when they were going to the shellac house.
Also Närada, in instructing the Haryäçvas, spoke with secret meaning.

156.

Kåñëa further instructs:

yathä bhütäni bhüteñu khaà väyv-agnir jalaà mahé

tathähaà ca manaù-präëa- bhütendriya-guëäçrayaù

Just as the elements of nature—ether, air, fire, water and earth—are present in every created
thing, so I am present within everyone’s mind, life air and senses, and also within the physical
elements and the modes of material nature. SB 10.47.29

Just as ether and other elements as causes are situated in the other elements such as air as
effects (ether is situated in air, and air is situated in fire etc.), so, though you do not realize
me externally in you, I remain eternally in you. I am the shelter of mind, präëa, elements and
senses of you, who take me as your life. In separation from me your mind and präëas could
not remain.

Or “In which form do you remain within us?” That form Çyämasundara with two arms,
playing the flute, who is the shelter of your mind and präëas, remains there.

157.

“How is it possible for such varieties of manifestations by which separation and union
simultaneously exist?”

ätmany evätmanätmänaà såje hanmy anupälaye

ätma-mäyänubhävena bhütendriya-guëätmanä

By myself I create, sustain and withdraw myself within myself by the power of my personal
energy, which comprises the material elements, the senses and the modes of nature. SB
10.47.30

Within my form, having unlimited manifestations, by myself, I manifest (såje) a particular

manifestation. By what means does it manifest? It manifests by the power of my
inconceivable svarüpa-çakti (ätmä-mäyänubhävena). svarüpa-bhütayä nitya-çaktyä
mäyäkhyayä yutaù: mäyä means an eternal çakti arising from the Lord’s svarüpa. (Catur-
veda-çikhä, quoted in Madhva’s commentary) What is that power? A manifestation (ätmanä)
of spiritual objects (bhüta), my senses (indriya), and qualities, form and rasa. Instead of
bhüta sometimes buddhi is seen. The meaning is then “by power, in whose svarüpa exist the
internal senses, external senses, qualities form and rasa.”

Manifesting my form, I later (anu) go elsewhere (hanmi). Han means violence and going.
Sometime after that (anu) again I personally return and nourish (pälaye) those who are
suffering caused by separation from me.

yat tv ahaà bhavaténäà vai düre varte priyo dåçäm

manasaù sannikarñärthaà mad-anudhyäna-kämyayä

But the actual reason why I, your beloved, have stayed far away from your eyes is that I
wanted to intensify your meditation upon me and thus draw your mind closer to me. SB
10.47.34

The other meaning of hanmi is “I then make my manifested form disappear.” I withdraw
that manifestation, making the variety of forms into one.”

Srédhara Svämé has also commented on SB 10.70.17. “Leaving each house Kåñëa as one form
entered the Sudharma hall.” Madhva’s commentary also says:

sa devo bahudhä nirguëaù puruñottamaù |

ekébhüyaù punaù çete nirdoño harir ädikåt ||

The supreme Lord beyond the guëas, without fault, the original creator, having many forms,
becomes one again and rests.

Çaìkära’s commentary quotes sa ekadhä bhavati, dvidhä bhavati: the Lord is one and then
two. Baladeva takes this in reference to the jéva. 6 (Chändogya Upaniñad 7.26.2)
I then nourish myself (pälaye). Again appearing, I produce bliss by pastimes with my best
devotees. Though disappearance seems inappropriate, it is suitable to produce käruëya-rasa
in the Lord in relation to his devotees suffering during separation. One should not think it is
a fault.

yasyämåtämala-yaçaù-çravaëävagähaù

sadyaù punäti jagad äçvapacäd vikuëöhaù

so ’haà bhavadbhya upalabdha-sutértha-kértiç

chindyäà sva-bähum api vaù pratiküla-våttim

I, that Supreme Lord, by hearing whose glories the whole universe including the dog eater is
purified, who am famous as a tértha because of you, will cut off my own arm if it commits
offense against you. SB 3.16.6

158.

“You play in prakaöa form in Mathurä. Then how is it possible that you play here now with
us?” Kåñëa then testifies to their experience:

ätmä jïäna-mayaù çuddho vyatirikto ’guëänvayaù

suñupti-svapna-jägradbhir mäyä-våttibhir éyate

Being composed of pure knowledge, without fault, beyond all others, and endowed with
qualities, I am perceived by your mental functions during wakefulness, sleep and deep sleep.
SB 10.47.31
Accept that there is no separation from me in the aprakaöa pastimes. In the prakaöa pastimes
this should also be concluded. That is expressed in this verse. The meaning is this. Ätmä
here means “I.” I (ätmä), Kåñëa, am experienced by the functions of your minds in waking
state, dream and deep sleep. He describes himself. I am skillful in various sciences (jïäna-
mayaù). I am without fault (çuddhaù). There is nothing beyond me (vyatiriktaù), or I am
beyond everything completely, or I am above all others. And I possess all qualities
(guëänvayaù).

This sphürti form, this realization, is sometimes taken to be a direct meeting. During long
separation this is a cause of excitement for the gopés. In deep sleep, the sphürti is also
present. That is the meaning when he says “I always appear before you.” Or by that, their
complete devotion in waking and sleeping is demonstrated. Because they could not act in any
other way, even in deep sleep-- which is samädhi on Kåñëa, and with various functions
absorbed in him during waking and dream states, they entered a state of experiencing him at
all times. Just as a person after deep sleep says “I slept happily” they recollect that he was
with them. That is what is expressed in this verse.

jägrat-svapna-susuptiñu yoga-sthasya ca yoginaù |

yä käcin manaso våttiù sa bhavaty acyutäçrayaù ||

All the functions of the mind in waking, sleep and deep sleep of the person fixed in yoga take
shelter of Kåñëa. Garuòa Puräëa

159.

“Even so, in our separation from you, we feel everything is destroyed. What shall we do?”

Ah! If you can somehow prevent the conception that you are separated from me, then
naturally you will feel eternally with me.” To express this teaching, Kåñëa speaks of the
method taught in yoga scriptures in two verses.

yenendriyärthän dhyäyeta måñä svapna-vad utthitaù

tan nirundhyäd indriyäëi vinidraù pratyapadyata

As a person just arisen from sleep may continue to meditate on a dream even though it is
illusory, so by the agency of the mind one meditates on the sense objects, which the senses
can then obtain. Therefore one should become fully alert and bring the mind under control.
SB 10.47.3

Just as a person who has arisen from sleep meditates on a false dream, one thinks by the mind
of objects and words even though they are false. Meditating on them by the mind, the senses
attain them. One should control the mind with all endeavors (vinidraù). Even though the
gopés’ separation does not take place by a superimposition of ignorance as in a dream, the
Lord should instruct that they should seek out eternal union in the aprakäta pastimes in this
way since they experience not attaining him in the prakaöa pastimes,. Or there is no
separation if there is at least a partial union.

160.

Controlling the mind is praised.

etad-antaù samämnäyo yogaù säìkhyaà manéñiëäm

tyägas tapo damaù satyaà samudräntä iväpagäù

According to intelligent authorities, control of the mind is the ultimate conclusion of all the
Vedas, as well as all practice of yoga, Säìkhya, renunciation, austerity, sense control and
truthfulness, just as the sea is the ultimate destination of all rivers. SB 10.47.33

That whose goal is control of the mind is Veda (samämäyaù). Though there are many paths,
they all aim at controlling the mind. An example is given. It is like rivers ending in the ocean.
Because those who know the Vedas praise control of the mind, you also should control your
mind which thinks of separation from me. This is hinted in two verses.
161.

“If you teach us a method of attaining you, since you have a merciful heart, thinking we are
suffering, then you should just appear directly before us. Therefore your mercy is false.”

yat tv ahaà bhavaténäà vai düre varte priyo dåçäm

manasaù sannikarñärthaà mad-anudhyäna-kämyayä

But the actual reason why I, your beloved, have stayed far away from your eyes is that I
wanted to intensify your meditation upon me and thus draw yours minds closer to me. SB
10.47.34

The reason I now remain far from you, though I have affection for you, is to attract your
mind with a desire that you meditate on me, or by being far from you, my mind will become
attracted to you. If I am close to you, I will become absorbed in seeing you.

162.

This is illustrated.

yathä düra-care preñöhe mana äviçya vartate

stréëäà ca na tathä cetaù sannikåñöe ’kñi-gocare

When her lover is far away, a woman thinks of him more than when he is present before her.
SB 10.47.35
The word ca indicates that the man also separated from the women thinks more of the
woman.

163.

You should understand you can quickly attain me if your mind is absorbed in me.

mayy äveçya manaù kåtsnaà vimuktäçeña-våtti yat

anusmarantyo mäà nityam acirän mäm upaiñyatha

Because your minds are totally absorbed in me and free from all other engagement,
remembering me always, you will very soon have me again in your presence eternally. SB
10.47.36

By freeing yourself from incessant thoughts of why I separate from you, your mind can
become absorbed in me, Kåñëa. Remembering only my form of Kåñëa (mäm), quickly you
will come to me, Kåñëa, by having me as the only object of your knowledge.

164.

“Why do you not make yourself visible?” He gives an order to make them understand that
those eternally situated in Våndävana quickly attained him in another pastime (aprakaöa).

yä mayä kréòatä rätryäà vane ’smin vraja ästhitäù

alabdha-räsäù kalyäëyo mäpur mad-vérya-cintayä

O fortunate ladies! Although some gopés had to remain in the cowherd village and so could
not join the räsa dance to sport with me at night in the forest, they attained me by thinking of
my potent pastimes. SB 10.47.37

Those who did not attain the räsa dance held that night, not touched by any obstacle in
Våndävana (asmin), attained me, the source of various manifest pastimes.

Markaëòeya says (quoted in Väsanä-bhäçya):

tadäném eva taà präptäù çrémantaà bhakta-vatsalam |

dhyänataù paramänandaà kåñëaà gopäla-näyikäù ||

At that time, the gopés through meditation attained beautiful Kåñëa, full of the highest bliss,
who is affectionate to the devotees.

O gopés, without any obstacles (kalyäëyaù)! Or, O gopés who achieved him with their bodies
(kalyäëyaù). They did not attain him by giving up their bodies. Giving up their bodies was
an illusion. These gopés however were never seen in Vraja in the prakaöa pastime. It is said:

mayi bhaktir hi bhütänäm amåtatväya kalpate

Rendering devotional service to me qualifies any living being for eternal life. SB 10.82.44

As well Märkaëòeya has stated that they attained him in his form suitable for pastimes. This
shows that this was another pastime (aprakaöa) separate from the prakaöa pastimes. Thus you
and I exist in that pastime. According to my repeated promise to return to Vraja, coming
quickly from Mathurä, controlled by your prema, I will show that pastime continually to all
the people of Vraja while adjusting everything so that there are no obstacles for you. The
word asmin indicates that even now he remains in Våndävana.
Concerning this topic the following must be said. Adhyätma-vidyä was not beneficial for
them since it is not recommended for devotees performing sädhanas for the Lord says:

tasmän mad-bhakti-yuktasya yogino vai mad-ätmanaù

na jïänaà na ca vairägya präyaù çreyo bhaved iha

Therefore, for a devotee engaged in bhakti, with mind fixed on me, the cultivation of
knowledge and renunciation is generally not beneficial for bhakti. SB 11.20.31

Brahmä says jïäne prayäsam udapäsya namanta eva: the devotee gives up attempts at jïäna.
(SB 10.14.3) Their pain would not be quelled by hearing from him about liberation, for the
devotees performing sädhana consider everything except his dark attractive form to be
despicable. Svargäpavarga-narakeñv api tulyärtha-darçinaù: the devotees see liberation and
heavenly enjoyment as hell. (SB 6.17.18) Nätyantikaà vigaëayanty api te prasädam: persons
who have realized you do not regard attainment of impersonal liberation as your mercy. (SB
3.15.48) This would be completely contrary to his rasa with them . Previously Uddhava had
said çrüyatäà priya-sandeço bhavaténäà sukhävahaù: my good ladies, now please hear your
beloved’s message which will give you happiness. (SB 10.47.28)

Çrédhara Svämé says in describing the minds of the gopés “Do you make us greedy for you like
others by ätmä-vidyä? We cannot tolerate separation from you, ornamented with all beauty.”
Kåñëa speaks in the manner that Vidura spoke a secret message to the Päëòavas. The gopés,
like Yudhiñöhira, understood the real meaning. Kåñëa speaks to the gopés.

165.

According to the previous explanation, Çukadeva says:

evaà priyatam ädiñöam äkarëya vraja-yoñitaù

tä ücur uddhavaà prétäs tat-sandeçägata-småtéù

The women of Vraja were pleased to hear this message from their dear Kåñëa. His words
having revived their memory, they addressed Uddhava as follows. SB 10.47.38

By Kåñëa’s instruction, they remembered that they were eternally united with him (tat-
sandeçägata-småtiù). Therefore they were pleased (prétäù). They were satisfied from realizing
aprakaöa pastimes and they felt separation from seeing the prakaöa pastimes. Two feelings
arose in them.

166.

Their satisfaction is described:

tatas täù kåñëa-sandeçair vyapeta-viraha-jvaräù

uddhavaà püjayäà cakrur jïätvätmänam adhokñajam

Kåñëa’s messages having relieved their fever of separation, the gopés then worshiped
Uddhava, recognizing themselves and Kåñëa. SB 10.47.53

They understood what he taught about themselves (ätmänam) and Kåñëa (adhokñajam).
Çukadeva speaks the verse.

167.

They describe their separation:

apy eñyatéha däçärhas taptäù sva-kåtayä çucä

saïjévayan nu no gätrair yathendro vanam ambudaiù

Will that descendant of Daçärha return here and by the touch of his limbs bring back to life
those who are now burning with the grief he has caused, just as Lord Indra brings a forest
back to life with his water-bearing clouds? SB 10.47.44

We suffer from lamentation caused by him (sva-åtayä çucä). Will he come here and enliven us
by the touch of his hands (gätraiù)? The gopés speak to Uddhava.

168.

Just as Uddhava had given instructions, Kåñëa personally gave the gopés instructions at
Kurukñetra. He explained why he was delayed in returning.

api smaratha naù sakhyaù svänäm artha-cikérñayä

gatäàç ciräyitäï chatru- pakña-kñapaëa-cetasaù

My dear giréfriends, do you still remember me? It was for my relatives’ sake that I stayed away
so long, intent on destroying my enemies. SB 10.82.41

mayi bhaktir hi bhütänäm amåtatväya kalpate

diñöyä yad äsén mat-sneho bhavaténäà mad-äpanaù

Rendering devotional service to me qualifies any living being for eternal life. But your prema
for me, which has existed to bring the highest fortune, has caused you to attain me directly.
SB 10.82.44

The result for the gopés was not just immortality as with others. These are other words said
afterwards by the Lord to pacify them.
“You always play in Dvärakä. How will we, living in Våndävana, see you?” I am eternally
united with you. He teaches this about himself in two verses.

ahaà hi sarva-bhütänäm ädir anto ’ntaraà bahiù

bhautikänäà yathä khaà vär bhür väyur jyotir aìganäù

Dear ladies, I am the beginning and end of all created beings and exist both within and
without them, just as the elements ether, water, earth, air and fire are the beginning and end
of all material objects and exist both within and without them.

evaà hy etäni bhütäni bhüteñv ätmätmanä tataù

ubhayaà mayy atha pare paçyatäbhätam akñare

In this way the basic elements of creation pervade the bodies, while the spirit souls pervade
their bodies. You should see both of these—the material body and the self—as manifest
within me, the Supreme Lord. SB 10.82.45-46

Just as ahaìkära (aham) is the beginning and end of all elements like ether (ether has
ahaìkära included in it), just as all the elements like ether are the beginning and end of all
earthly or watery things (having ether included in them), so all the spiritual objects (bhütäni)
like Våndävana to which you are attached and which you experience in the prakaöa pastimes
exist in the spiritual objects (bhüteñu) of the aprakaöa pastimes. Your identity in the prakaöa
pastimes (ätmä) is pervaded by your identity in the aprakaöa pastimes (ätmanä). See the
existence of yourselves and objects (ubhayam) while my form, the shelter, associates with
you, eternally playing in Våndävana, and which was seen previously as prakaöa. Because of
the different manifestations, there are different designations for the objects there and
arrangement for states of separation (prakaöa pastimes) and union (aprakäta pastimes). That
is made clear here.
169.

Çukadeva describes the gopés after they received Kåñëa’s instructions.

adhyätma-çikñayä gopya evaà kåñëena çikñitäù

tad-anusmaraëa-dhvasta- jéva-koçäs tam adhyagan

Having thus been instructed by Kåñëa about himself, the gopés were freed of sole attachment
to prakaöa pastimes by understanding the eternal pastimes. They understood that he was
eternally united with them. SB 10.82.47

By the instructions concerning (adhi) Kåñëa (ätma), they destroyed their absorption in the
prakaöa identity (jéva-koçäù) by finding again the nitya-siddha aprakaöa pastimes
(anusmaraëa). They understood (adhyagan) that Kåñëa (tam) was eternally united with them
as he had taught. Statements about the eternity of the pastimes in çruti and Puräëas were
previously given. Different results for jïäna were shown in SB 10.82.44. Unsuitability of
jïäna was shown in SB 11.20.31. Considering that, taking the indirect meaning is proper and
any other meaning (superficial teachings of jïäna) is not accepted.

170.

Though not accepting the external meaning according to jïäna and accepting the secret
meaning about the eternal pastimes, the gopés fearing separation by absorption in the prakaöa
pastimes as previously, prayed with great misery:

ähuç ca te nalina-näbha padäravindaà

yogeçvarair hådi vicintyam agädha-bodhaiù

saàsära-küpa-patitottaraëävalambaà

gehaà juñäm api manasy udiyät sadä naù

The gopés said: Dear Lord, whose navel is just like a lotus flower, your lotus feet are the only
shelter for those who have fallen into the deep well of material existence. Your feet are
worshiped and meditated upon by great mystic yogés and highly learned philosophers. We
wish that these lotus feet may also be awakened within our hearts, although we are only
ordinary persons engaged in household affairs. SB 10.82.48

We should have a small glimpse of you, since we are most unfortunate. O Kåñëa with lotus
navel! Your lotus feet should arise in our minds by remembering your teachings. “What is
impossible about that?” The best yogés meditate on those feet in their hearts but we, when
we start to remember you, just faint. The Lord said to Uddhava:

mayi täù preyasäà preñöhe düra-sthe gokula-striyaù

smarantyo ’ìga vimuhyanti virahautkaëöhya-vihvaläù

My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus
when they remember me, who am so far away, they are overwhelmed by the anxiety of
separation. SB 10.46.5

They confirm their statement by saying that person with undisturbed intelligence even on
directly seeing the Lord can mediate on the Lord. But we have intelligence which is
disturbed by the desire to see you. They compare his feet to lotuses because, by the touch of
those feet, their pain will be eliminated. This will not happen just by remembering him.

“By removing your suffering in separation by meditation, just as the yogés remove suffering of
saàsära by meditation, my feet will arise in your minds.” Your feet are the cause of
deliverance for people who have fallen in the well of saàsära. But we have drowned in the
ocean of separation. We experience even more suffering on starting to remember you.

“I have come now. Please experience me directly at every moment.” We are not
independent: we belong to others’ houses (gehaà juñäm) so we cannot do that. Or, “Let it
be in your own home, Gokula, the abode of our natural love, fulfilling our desires, where we
previously had pastimes with you. Let it not be Dvärakä.” They have love for him with a
particular desire. “Let it be that person who stole our hearts in our youth.” Since we cannot
meditate on your feet in our minds and it is impossible for us to come to Dvärakä-- or we do
not want to come. Only if you come personally to Våndävana we will be saved.

He accepted their mood, for in the next chapter it is said that he showed them his mercy.
Çukadeva speaks the verse.

171.

Thus the svärasiki-aprakaöa pastimes have been shown. Now the prakåti and aprakaöa
pastimes are described in detail:

gopénäà tat-paténäà ca sarveñäm eva dehinäm

yo ’ntaç carati so ’dhyakñaù kréòaneneha deha-bhäk

Kåñëa, appearing directly in this world, moves among the gopés and their apparent husbands
as well as the other inhabitants of Vraja, in his eternal spiritual body performing his pastimes.
SB 10.33.35

He who, with a body performing pastimes for the gopés and their apparent husbands which
were aprakaöa (antaù), ruling as the prince of Gokula (adhyakñaù), performed aprakaöa
pastimes (carati), also, having a body for pastimes for all the inhabitants of the universe
(sarveñäm dehinäm), ruled (adhyakñaù) as their protector, and performed prakaöa pastimes
(carati). Since he accepts without beginning to have pastimes with the gopés, there is no fault
of associating with someone else’s wife, since they were his çaktis.

In which way the cowherds were husbands of the gopés is explained. It will be said näsüyan
khalu kåñëäya: the husbands did not have hatred of Kåñëa. (SB 10.33.37) The gopés and their
husbands only perceived themselves in this way. It was not a physical relationship. This
perception took place in order to enhance the longing of the gopés. The highest limit of the
truth of this topic has thus been shown. Çukadeva speaks the verse.

172.

Like the form of the Lord, single place has different manifestations according to the different
in the pastimes (prakaöa and aprakaöa). Çruti says våñëaù paramaà padam avabhäti: the
Lord’s supreme abode manifests in many ways. The manifestation of one place of pastimes is
not known by those in another type of pastime.

One sees places of pure astonishment in the prakaöa pastimes. For instance in Dvärakä
measuring twelve yojanas there are millions of objects like palaces measuring two kroças
each. In small hole beneath Govardhana, unlimited people entered. Brahmä saw in
Våndävana trees, grass and birds, and also unlimited things like universes. By the power of
yogamäyä, Närada saw simultaneously in Dvärakä morning, noontime and evening pastimes.
There are examples of different manifestations of Våndävana also. In Rudra-yamala Çiva
describes the aprakaöa pastime place to Pärvaté.

véthyäà véthyäà niväso’dhara-madhu-suvacas tatra santänakänäm

eke räkendu-koöy-ätapa-viçada-karäs teñu caike kamante |

räme rätrer viräme samudita-tapana-dyoti-sindhüpameyä

ratnäìgänäà suvarëäcita-mukura-rucas tebhya eke drumendräù ||

yat kusumaà yadä mågyaà yat phalaà ca varänane |

tat tadaiva prasüyante våndävana-sura-drumäù ||

O Päravaté, with words equal to honey of the lips! In Våndävana there are houses on each
road. Among the desire trees some shining white like a million moons are most beautiful. O
Pärvaté! Some are like the ocean shining with the rising sun at the end of night. Some desire
trees, superior to those, shine with buds embossed with gold and branches of gems.
Whatever flower or fruit is desired, the desire trees produce it.
çriyaù käntäù käntaù parama-puruñaù kalpa-taravo

drumä bhümiç cintämaëi-gaëa-mayi toyam amåtam |

kathä gänaà näöyaà gamanam api vaàçé priya-sakhi

cid-änandaà jyotiù param api tad äsvädyam api ca ||

sa yatra kñéräbdhiù sravati surabhébhyaç ca su-mahän

nimeñärdhäkhyo vä vrajati na hi yaträpi samayaù |

bhaje çvetadvépaà tam aham iha golokam iti yaà

vidantas te santaù kñiti-virala-cäräù katipaye ||

I worship this Goloka, where there are unlimited gopés and their beloved Kåñëa, the supreme
form of God, where the trees and land fulfill all desires, where the water is as sweet as nectar,
where the speaking is singing and the walking is dancing, where the flute is the best friend by
announcing the joyful presence of Kåñëa everywhere, where the sun and moon shine with
knowledge and bliss eternally in perfect form, revealing all things, and where all relishable
things are also knowledge and bliss.

I worship Goloka, pure and uncontaminated, where extensive oceans of milk flow from the
cows, where not even a moment of time passes, and which only a few rare devotees
wandering on this earth have realized. Brahma -saàhitä 5.56

In that place is light (jyotiù) in the form of a sun which is indestructible at the time of
pralaya, for enhancing the sweetness of human pastimes. That light is relished by the people
there, being full of knowledge and bliss and is this highest truth, not material (param). The
sun and moon exist there in remarkable forms. Gautaméya-tantra describes Våndävana as
samänodita-candrärkam: there are sun and moon rising with the same forms. Night after
night the moon is always full. The words api ca connect the first verse with the second.
Time does not pass because it is unnoticed due to absorption in rasa. If there were actually no
perception of previous and later, the nature of the pastimes full of actions would be lost. The
place is devoid of faults (çveta). It is devoid of material association, like an island (dvépam),
superior to all else. Çruti says yathä hi sarasi padmaà tiñöhati tathä bhümyäà tiñöhati: just as
a lotus rests on water untouched by it, this abode rests within the material world. (Gopala-
täpané Upaniñad 2.30) Brahmä-saàhitä 5.29 also says cintämaëi-prakara-sadmasu kalpa-
våkña-lakñävåteñu.

In the conversion with Çruti-vidyä, it is said:

tataù çveta-mahä-dvépaç catur-dikñu vidikñu ca |

adhaç cordhvaà ca diì-näthäs toyaà kñérämåtärëavaù ||

mahä-våndävanaà tatra keli-våndävanäni ca |

våkñäù sura-drumäç caiva cintämaëi-mayé sthalé ||

kréòä-vihaìga-lakñaà ca surabhénäm anekaçaù |

nänä-citra-vicitra-çré-räsa-maëòala-bhümayaù ||

keli-kuïja-nikuïjäni nänä-saukhya-sthaläni ca |

präcéna-cchatra-ratnäni phaëäù çeñasya bhänty aho ||

yac-chiro-ratna-våndänäm atula-dyuti-vaibhavam |

brahmaiva räjate tatra rüpaà ko vaktum arhati ||

In the ten directions of Çveta-dvépa are elephants of the directions. The water is an ocean of
milk.

In Mahä-våndävana there are many pastimes groves. The trees are desire trees and the
ground is made of cintämaëi. There are thousands of birds playing and unlimited surabhi
cows. There are various colorful places for the räsa dance. There are various pleasant groves
for pastimes. The gems on the roofs shine like the hoods of Çeña. The top most jewels have
incomparable brilliance. Brahman resides there. Who can describe the form? Närada-
païcarätra
Thus the manifestation place of aprakaöa pastimes of Våndävana is called Goloka. In the
aprakaöa pastimes of two types, the mantropäsanä-mayé places are somewhat different. The
place of pastimes in that case is limited to the particular mantras used. Närada says:

yasmin våndävane puëyaà govindasya niketanam |

tat-sevaka-samäkérëaà tatraiva sthéyate mayä ||

bhuvi govinda-vaikuëöhaà tasmin våndävane nåpa |

yatra våndädayo bhåtyäù santi govinda-lälasäù ||

In Våndävana I stay at Kåñëa’s a pure house full of servants. Goloka of Vaikuëöha is on earth
as Våndävana, O king! There Våndä and other servants, longing for Govinda, reside. Skanda
Puräëa

The manifestation in the prakaöa pastimes is famous in Viñëu Puräëa and Hari-vaàça. That
manifestation has been seen by some material persons who have developed good fortune. We
also have seen a part of it. Like material places, it seems to have a boundary. This is because
the Lord accepts this condition for certain human-like pastimes by his will. Still, all the
Lord’s abodes are beyond the material realm according to çruti and småti scriptures.

vasanti ye mathuräyäà viñëu-rüpä hi te khalu |

ajïänäs tän na paçyanti paçyanti jïäna-cakñuñaù ||

Viñëu forms live in Mathurä. Those having eyes of knowledge see them and ignorant people
do not see them.

In Bhägavatam the manifestation of Våndävana for aprakaöa pastimes is shown in one

pastime:
te cautsukya-dhiyo räjan matvä gopäs tam éçvaram

api naù sva-gatià sükñmäm upädhäsyad adhéçvaraù

The cowherd men considered that Kåñëa must be the Supreme Lord, and their minds, O
King, were filled with eagerness. They thought, “Will the Supreme Lord bestow upon us his
abode?”

SB 10.28.11

Våndävana of the prakaöa pastimes is also described:

aho amé deva-varämarärcitaà

pädämbujaà te sumanaù-phalärhaëam

namanty upädäya çikhäbhir ätmanas

tamo-’pahatyai taru-janma yat-kåtam

O greatest of Lords, just see how these trees are bowing their heads at your lotus feet, which
are worshipable by the devatäs by offering you their fruits and flowers, having taken birth as
trees to eradicate the dark ignorance of others by their actions. SB 10.15.5

The trees, offering gifts of flowers and fruit, offer respects with their branches. They have
taken birth (yat-kåtam janma) as trees to remove the ignorance of worldly people who hear
and see this incident. Or yat-kröam means “for this reason.” Kåñëa speaks to Baladeva.

173.

Another example of a description of the prakåti abode is this:

sapady eväbhitaù paçyan diço ’paçyat puraù-sthitam

våndävanaà janäjévya- drumäkérëaà samä-priyam

Then, looking in all directions, Brahmä immediately saw Våndävana before him, filled with
trees, which were the means of livelihood for the inhabitants and which was dear to Kåñëa
because of Rädhä’s presence. SB 10.13.59

yatra naisarga-durvairäù sahäsan nå-mågädayaù

miträëéväjitäväsa- druta-ruö-tarñakädikam

In Våndävana there is no anger or thirst because of the permanent presence of Kåñëa, who
cannot be controlled by the yogés. There, naturally inimical animals and even human beings
and animals live together as friends. SB 10.13.60

Våndävana is completely (ä) dear to the ätmärämas (samäpriyam), or is dear to all beings
including Kåñëa. Inferior parts are thus rejected. The place gives intense bliss in all ways.
Çukadeva speaks the verse.

174.

These places have been shown to be the locations of Kåñëa’s pastimes. Since Kåñëa is all
pervading, thinking these places are a limitation is not correct, for it is said in scriptures that
these places are eternal places for his pastimes. They are power arising from his svarüpa as
ädhara-çakti (sustaining energy). Sa bhagavaù kasmin pratiñöhita iti sve mahimni: the Lord is
situated in his place inconceivable glory (Chädogya Upaniñad 7.24.1) Säkñäd brahma-gopäla-
puré: The abode of Kåñëa is directly Brahman. (Gopäla-täpané Upaniñad 2.26) Thus in these
places his pastimes take place without obstruction. Since other things are material, they
cannot touch this place. The dhäraëa-çakti (material power to hold things in place) has no
influence at all. One sometimes hears of Kåñëa going to material places during prakaöa
pastimes. One should consider that the ädhära-çakti places have entered into those places as
well. Though Vaikuëöha is also spiritual it is not the same as Våndävana since it lacks the
special suitability for Kåñëa to perform his pastimes.

The harmony of the aprakaöa and prakaöa pastimes will now be considered. Though Kåñëa
has infant and other ages in his aprakaöa pastimes of the mantropäsanä-mayé form, since the
kaiçora form is the chief in the svärasiké pastimes, taking shelter of that age, he performs his
pastimes. Even in his prakaöa pastimes he takes shelter of this age. Or simultaneously in
Dvärakä, Mathurä and Våndävana, one kaiçora form called Kåñëa as the son of Vasudeva and
the son of Nanda remains eternally for pastimes which are invisible to the material world.

tathä paramahaàsänäà munénäm amalätmanäm |

bhakti-yoga-vidhänärthaà kathaà paçyema hi striyaù ||

How can we women hope to see you, the object of bhakti for the omniscient, liberated sages?
SB 1.8.20

For this reason when, as an accompanying act, the Lord relieves the earth of its burden, he
reveals worldly pastimes with birth, infancy, paugaëda and kaiçora ages in astonishing
manner to the world, in order to nourish the astonishing bliss of his devotees. For that
purpose, first he reveals himself as an infant in Vasudeva’s house filled with Yadus, after
Vasudeva incarnates.

In these places he performs pastimes invisibly in another manifestation with his associates
who are also invisibly situated in another form, in order to produce his kaiçora pastimes
which have proven to be eternally situated. Appearing in Vasudeva’s house and remaining
there invisibly in another form, at the house of Nanda, who had previously appeared in this
world, he gave joy in producing the sweetness of vätsalya which is eternal. As a baby he
crawls. At paugaëòa age he plays. In this way by special pastimes again and again he makes
everything fresh. There he gave joy to the crest jewel of all sweetness, Lakñmé, from infancy
till kaiçora age, giving internal and external senses (which he controlled) to the people of
Gokula, to increase their abundant prema even more. Going to Mathurä, he gave joy
Vasudeva and others and he killed the kings who were a burden to the earth. Going to the
ocean to reveal his special abode at Dvärakä, he distributed the sweetness of his pastimes
there.

When all the pastimes desired by himself were completed, accepting their eternal perfect
nature as aprakaöa forms, he merged the two aprakaöa pastime manifestations (Våndävana and
Dvärakä) with the corresponding prakaöa pastime manifestations and gave joy to his
associates of various types without obstruction. It should be understood that the prakaöa
pastimes in Vraja extended up to full kaiçora.

kva vajra-sära-sarväìgau mallau çailendra-sannibhau

kva cäti-sukumäräìgau kiçorau näpta-yauvanau

What comparison can there be between these two professional wrestlers, with limbs as strong
as lightning bolts and bodies resembling mighty mountains, and these two young, immature
boys with exceedingly tender limbs? SB 10.44.8

näsmatto yuvayos täta nityotkaëöhitayor api

bälya-paugaëòa-kaiçoräù puträbhyäm abhavan kvacit

Dear father, because of us, your two sons, you and mother Devaké always remained in anxiety
and could never enjoy our childhood, boyhood or youth. SB 10.45.3

manäàsi täsäm aravinda-locanaù

pragalbha-lélä-hasitävalokaiù

jahära matta-dviradendra-vikramo

dåçäà dadac chré-ramaëätmanotsavam

The lotus-eyed Lord, walking with the gait of a lordly elephant in rut, creating joy for their
eyes with his body, which is the source of pleasure for the divine goddess of fortune,
captivated those ladies’ minds with playful, bold, smiling glances. SB 10.41.27

tato nanda-vrajam itaù piträ kaàsäd vibibhyatä

ekädaça samäs tatra güòhärciù sa-balo ’vasat

His father, afraid of Kaàsa, brought him to Vraja and for eleven years he lived there with
Balaräma, like a covered flame. SB 3.2.26

Until he was eleven his powers remained hidden. Or he achieved full kaiçora at eleven years.

kälenälpena räjarñe rämaù kåñëaç ca gokule

aghåñöa-jänubhiù padbhir vicakramatur aïjasä

O sage among kings! Within a very short time both Balaräma and Kåñëa began to walk very
easily in Gokula on their legs, without the need to crawl. SB 10.8.26

Just as fire burns wood when it contacts it so Kåñëa’s powers were hidden but destroyed
demons when he contacted them. For eleven years he remained with his powers hidden.
Thus it is not proper to say that when he was fifteen his powers were displayed (normal
kaiçora), since his powers manifested when he was eleven.

In coordinating the two pastimes, the time of realizing oneness with the aprakaöa pastimes
should be examined. First it happened in Våndävana and then in Dvärakä and Mathurä. At
the conclusion of all prakaöa pastimes, the prakåti and aprakaöa pastimes of Dvärakä and
Mathurä become one, since the pastimes in prakaöa Mathurä were continued later in Dvärakä
(with the same associates). Thus in the aprakaöa manifestation, one hears of Rukmiëé in
Mathurä.
Concerning Våndävana however the arrangement is now written in detail. First the people of
Våndävana felt separation from Kåñëa even a glimpse of whom would be worshipped by
millions of their life airs. Then they were consoled by Uddhava. When they felt into great
pain again as previously, Balaräma came pacified them. When they went to Kurukñetra with
a desire to see him on the pretext of an eclipse of the sun, since their hearts were bursting
with intense longing, they regained their life like cätaka birds suffering from heat by seeing
his limbs, dark like a rain cloud, and his thundering speech.

After passing some days there, after restoring them since they had wasted away like starved
persons, after respecting them as previously, he sent them back to Våndävana, the pleasant
abode of his special pastimes with them, by making them believe that he would return.
Though the story is related late in the text, it occurred not too long after Kåñëa had killed
Kaàsa, and before he killed Çiçupäla, Çälva and Dantavakra. Balaräma’s pilgrimage (which is
described previously to the journey of the inhabitants of Våndävana to Kurukñetra) took place
at the time of Duryodhana’ñ killing. When he arrived at Kurukñetra during his pilgrimage
Duryodhana was being killed. The pilgrimage to Kurukñetra for the eclipse took place
previous to this, since Bhéñma, Dronä and Duryodhana all came there.

The sequence is this. First there was the journey because of the eclipse, then the assembly of
Yudhiñöhira, then the killing of Çiçupäla, then the gambling match between the Kurus and
Päëòavas, then the killing of Çälva, and the Päëòavas being banished to the forest. Then
Dantavakra was killed, the Päëòavas returned from the forest, Balaräma went on pilgrimage
and Duryodhana was killed. Therefore the journey because of the eclipse took place not too
long after Kåñëa had killed Kaàsa.

When the Yadus went to Kurukñetra for the eclipse, it is said äste ’niruddho rakñäyäà
kåtavarmä ca yütha-paù: Aniruddha remained in Dvärakä with Sucandra, Çuka and Säraëa to
guard the city, together with Kåtavarmä, the commander of their armed forces. (SB 10.82.6)
(It took some years for Aniruddha, a grandson, to grow up.) It should be understood that in a
short time Pradyumna and Aniruddha reached yauvana age.

näti-dérgheëa kälena sa kärñëi rüòha-yauvanaù

janayäm äsa näréëäà vékñanténäà ca vibhramam

After a short time, this son of Kåñëa—Pradyumna—attained his full youth. He caused
amorous feelings in all women who gazed upon him. SB 10.55.9

Some people say that Aniruddha here refers to one of Kåñëa’s sons for he is mentioned as one
the eighteen mahärathas at the end of the Tenth Canto. This is the explanation given by the
authorities. Vasudeva said to Kunté during the eclipse at Kurukñetera:

kaàsa-pratäpitäù sarve vayaà yätä diçaà diçam

etarhy eva punaù sthänaà daivenäsäditäù svasaù

Harassed by Kaàsa, we all fled in various directions, but by the grace of the Lord we have
now finally been able to return to our homes, my dear sister. SB 10.82.21

On first meeting, Draupadé and the queens exchanged questions about their marriages. This
also agrees with the chronology given. This is supported by the following:

ägamiñyaty adérgheëa kälena vrajam acyutaù

priyaà vidhäsyate pitror bhagavän sätvatäà patiù

Infallible Kåñëa, the Lord of the devotees, will in a short time return to Vraja to satisfy his
parents. SB 10.46.34

Let us return to the topic. With great anxiety Kåñëa remembered the increased suffering of
the people of Vraja on not seeing him, after they departed for Våndävana. Seeing him in this
condition, Uddhava became greatly pained. Taking the opportunity he mentioned these
devotees in relation to another incident.
gäyanti te viçada-karma gåheñu devyo

räjïäà sva-çatru-vadham ätma-vimokñaëaà ca

gopyaç ca kuïjara-pater janakätmajäyäù

pitroç ca labdha-çaraëä munayo vayaà ca

In their homes, the godly wives of the imprisoned kings sing of your noble deeds—about how
you will kill their husbands’ enemy and deliver them. The gopés also sing your glories—how
you killed Çaìkhacüòa and delivered them from his hands. The surrendered souls sing of
your killing the enemy of Gajendra. The sages sing of your killing the enemy of Sétä. We
Yadus sing of your killing the enemies of Vasudeva and Devaké. SB 10.71.9

After the conclusion of the Räjasüya sacrifice, after killing Çälva and Dantavakra, he quickly
went to Gokula. In Padma Puräëa, Uttara-khaëòa it is said:

atha çiçupälaà nihataà çrutvä dantavaktraù kåñëena yoddhuà mathuräm äjagäma | kåñëas tu
tac chrutvä ratham äruhya tena yoddhuà mathuräm äyayau | dantavaktra-väsudevayor
ahorätraà mathurä-pura-dväri yamunä-tére saìgrämaù samavartata kåñëas tu gadayä taà
jaghäna | sa tu cürëita-sarväìgo vajra-nirbhinna-mahédhara iva gatäsur avani-tale papäta |
so'pi hareù säyujyaà yogi-gamyaà nityänandasukhaà çäçvataà paramaà padam aväpa |
itthaà jaya-vijayau sanakädi-çäpa-vyäjena kevalaà bhagavato lélärthaà saàsåtäv avatérya
janma-traye 'pi tenaiva nihatau janma-trayävasäne muktim aväptau |

Hearing that Çiçupäla was dead, Dantavakra came to Mathurä to fight Kåñëa. Hearing this,
Kåñëa got on his chariot and went to Mathurä to fight him. The two fought day and night at
the gate of Mathurä on the bank of the Yamunä. Kåñëa killed him with his club. Dantavakra,
like a mountain hit by a thunderbolt, with all his limbs smashed, gave up his life and fell to
the ground. He attained säyujya, the supreme, eternal destination filled with eternal bliss,
attained by yogés. Thus Jaya and Vijaya, on the pretext of the Kumäras curse, appeared in the
world only for the pastimes of the Lord and in three births were killed by the Lord. At the
end of the third birth they were liberated.
kåñëo'pi taà hatvä yamunäm uttérya nanda-vrajaà gatvä präktanau pitaräv abhivädya äçväsya
täbhyäà säçrukaëöham äliìgitaù sakala-gopa-våddhän praëamyäçväsya ratnäbharaëädibhis
tatrasthän santarpayämäsa |

After killing him, Kåñëa, crossing the Yamunä, went to Vraja and greeting his original
parents, comforted them, and was embraced by them with tears in their throats. He offered
respects to all the elder cowherds and satisfied everyone present with jewel ornaments.

kälindyäù puline ramye puëya-våkña-samävåte |

gopa-närébhir aniçaà kréòayämäsa keçavaù ||

ramya-keli-sukhenaiva gopa-veña-dharo hariù |

baddha-prema-rasenätra mäsa-dvayam uväsa ha ||

On the bank of the Yamunä, covered with pure trees, Kåñëa played constantly with the gopés.
Wearing the dress of a cowherd he lived there for two months with full rasa of prema,

Padma Puräëa 6.252.19-27

This should be understood. Dantavakra came to Mathurä after the räjasüya sacrifice.
Understanding that Kåñëa was at Indraprastha, that Kåñëa had taken Uddhava’s advice for
killing Jaräsandha, and considering himself skilful at using the club, he called Kåñëa for single
handed combat, to attack him on the road. Hearing that Kåñëa had returned to Dvärakä, he
then went to meet him at the gate of Mathurä when Kåñëa came there. That place facing
Dvärakä is called Datiha. This was possible because Närada and Kåñëa’s chariot could travel
at the speed of the mind. Thus there is no contradiction in the account of Bhägavatam and
Padma Puräëa. It is not necessary to explain the events according to different kalpas. It is
said that Dantavakra heard of Çälva’s death immediately.

Kåñëa returning to Gokula is confirmed in Bhägavatam:

täs tathä tapyatér vékñya sva-prasthäëe yadüttamaù

säntvayäm asa sa-premair äyäsya iti dautyakaiù

As he departed, that best of the Yadus saw how the gopés were lamenting, and thus he
consoled them by sending messengers with this loving promise: “I will return.” SB 10.39.35

yäta yüyaà vrajaàn täta vayaà ca sneha-duùkhitän

jïätén vo drañöum eñyämo vidhäya suhådäà sukham

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives
who suffer in separation from us, as soon as we have given some happiness to your well-
wishing friends. SB 10.45.23

hatvä kaàsaà raìga-madhye pratépaà sarva-sätvatäm

yad äha vaù samägatya kåñëaù satyaà karoti tat

Having killed Kaàsa, the enemy of all the Yadus, in the wrestling arena, Kåñëa will now
surely fulfill his promise to you by coming back. SB 10.45.35

ägamiñyaty adérgheëa kälena vrajam acyutaù

priyaà vidhäsyate pitror bhagavän sätvatäà patiù

Infallible Kåñëa, the Lord of the devotees, will soon return to Vraja to satisfy his parents. SB
10.45.34
If he did not return, it would contradict the words of the Lord and the devotees. Satya-
saìkalpaù: the Lord’s desires come true. Kåñna himself has said éçvaräëäà vacaù satyam: the
words of the controllers are true. (SB 10.33.31) These are not the only reasons for concluding
his return. His return to Vraja is clear in the following:

yarhy ambujäkñäpasasära bho bhavän

kurün madhün vätha suhåd-didåkñayä |

taträbda-koöi-pratimaù kñaëo bhaved

ravià vinäkñëor iva nas taväcyuta ||

O lotus-eyed Lord! When you go to Hastinäpura or Vraja to see your friends, one moment
becomes like a trillion years for us, who belong to you, and who become like eyes without the
sun. SB 1.11.9

The word madhün means Mathurä. At that time it is clear that his friends lived only in
Vraja, within Mathurä area. Çrédhara Svämé also agrees with this interpretation. All the people
of Mathurä had been transferred to Dvärakä.

tatra yoga-prabhävena nétvä sarva-janaà hariù

prajä-pälena rämeëa kåñëaù samanumantritaù

nirjagäma pura-dvärät padma-mälé niräyudhaù

After transporting all his subjects to the new city by the power of his yogamäyä, Kåñëa
consulted with Balaräma, who had remained in Mathurä to protect it. Then, wearing a
garland of lotuses but bearing no weapons, Kåñëa went out of Mathurä by its main gate. SB
10.50.57

The following is also well known:

balabhadraù kuru-çreñöha bhagavän ratham ästhitaù

suhåd-didåkñur utkaëöhaù prayayau nanda-gokulam

O best of the Kurus, once Balaräma, eager to visit his well-wishing friends, mounted his
chariot and traveled to Nanda Gokula. SB 10.65.1

The people of Dvärakä speak to the Lord.

175.

That Kåñëa returning to Våndävana after killing Dantavakra is approved by Bhägavatam.

After killing Kaàsa he said:

yäta yüyaà vrajaàn täta vayaà ca sneha-duùkhitän

jïätén vo drañöum eñyämo vidhäya suhådäà sukham

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives
who suffer in separation from us, as soon as we have given some happiness to your well-
wishing friends. SB 10.45.23

At Kurukñetra he said that he would come after killing Dantavakra. He had to show
friendship with the Yadus by killing all their enemies.

api smaratha naù sakhyaù svänäm artha-cikérñayä

gatäàç ciräyitäï chatru- pakña-kñapaëa-cetasaù

My dear giréfriends, do you still remember me? It was for my relatives’ sake that I stayed away
so long, intent on destroying my enemies. SB 10.82.41

After enjoying for two months in prakaöa pastimes in Vraja, Kåñëa, understanding that they
were afflicted with fear that he would leave again, made sure that would not happen. The
prakaöa pastimes were mixed with goals like relieving the earth of its burden, which acted as
an obstacle to associating with his dear devotees. He made the prakaöa pastimes one with his
eternal aprakäta pastimes which cannot be detected by persons external to the pastimes and
which are completely devoid of the obstacles mentioned above. Thus the particular
manifestation of Våndävana contained aprakaöa pastimes. This place called Gokula with the
Lord was manifested by the Lord as in kåñëaà ca tatra chandobhiù stüyamänam: the
cowherds saw Kåñëa praised by the Vedas. (SB 10.28.18) In another manifestation Kåñëa
returned to Dvärakä.

atha tatrasthä nandädayaù sarve janäù putra-dära-sahitäù paçu-pakñi-mågädayaç ca väsudeva-

prasädena divya-rüpa-dharä vimänam ärüòhä parama-vaikuëöha-lokam aväpur iti | kåñëas tu
nanda-gopa-vrajaukasäà sarveñäà paramaà nirämayaà sva-padaà dattvä divi deva-gaëaiù
saàstüyamäno dväravatéà viveça

All persons present in Vraja headed by Nanda, along with their wives and sons, cows, animals
and birds, attained spiritual forms by the mercy of Väsudeva. They mounted an airplane and
went to the supreme Vaikuëöha planet. Kåñëa, having given his supreme, pure abode to the
people of Gokula, entered Dvärakä, while being praised by devatäs in the sky. Padma Puräëa
6.252.28-29

Hari-vaàça also states the same. Nanda went with his son Kåñëa (putra). Yäçodä and others
(dära) also went. Thus Nanda went to Vaikuëöha with Kåñëa, Yaçodä and others. In another
manifestation they stayed in Gokula, though they were not aware of this. By the mercy of
Väsudeva, who had come there by his mercy, they had spiritual bodies (divya-rüpa-dharäù),
more remarkable than previously since they were full of bliss. “Mounting an airplane”
indicates that Goloka was situated above all other planets. It is stated that having killed
Dantavakra, Kåñna crossed the river Yamunä. This means that the people of Vraja at that time
had been living on the northern bank of the Yamunä. Not being able to tolerate seeing
Våndävana, they left there and went to the northern bank (after returning from Kurukñetra).
After returning to the southern bank using his chariot, the best of airplanes, he had them
enter a secret place, Vaikuëöha, a special manifestation which he had previously shown the
cowherds in Våndävana (after rescuing Nanda from Varuëa’s abode). This follows the logic of
“If there is honey nearby why go to the forest?” Since they did not know his abode (na veda
sväm gatià bhraman SB 10.28.14) they could experience it by going there. Thus this
Vaikuëöha was hidden within Våndävana. There are plenty of statements showing that in
Våndävana eternal pastimes take place.

Garga’s statement came true:

eña vaù çreya ädhäsyad gopa-gokula-nandanaù

anena sarva-durgäëi yüyam aïjas tariñyatha

By his nature increasing the bliss of the cowherd men of Gokula, this child will always act
most auspiciously for you. And by his grace only, you will surpass all difficulties. SB 10.8.16

At the end of the prose portion of Padma Puräëa, it is said that Kåñëa then entered Dvärakä.
The Yadus had left Dvärakä in order that Çälva be killed and were waiting for Kåñëa to return.
He returned to Dvärakä “with them.” (SB 10.78.16) This then agrees with Bhägavatam.
Without him, it would not be proper to enter their houses. Or the Yadus perceived Kåñëa’s
absence as only a short time as in the following:

ekasminn api yäte ’bde präëeçaà cäntarätmanaù

kåñëa-mäyähatä räjan kñaëärdhaà menire ’rbhakäù

O King! Although the boys had passed an entire year apart from the Lord of their very lives,
they had been covered by Kåñëa’s illusory potency and thus considered that year to be merely
half a moment. SB 10.14.43
Also in mantras for worship of Kåñëa in Våndävana, it is mentioned that he killed Kaàsa.
This shows that he returned to Gokula. Bodhäyana says govindaà gopé-jana-vallabheça
kaàsäsura-ghna tridaçendra-vandya: he is the lord of the gopés, the killer of Kaàsa and is
worshipped by Indra. Elswhere it is said govinda gopé-jana-vallabheça vidhvasta-kaàsa:
Kåñna is the lord of the gopés and the killer of Kaàsa. It is also said in Gautaméya-tantra that
one should offer Kåñna who is a cowherd in cowherd dress a golden sacred thread (which he
only obtained after going to Mathurä).

That Kåñëa returned is also indicated in the following:

mayy äveçya manaù kåtsnaà vimuktäçeña-våtti yat

anusmarantyo mäà nityam acirän mäm upaiñyatha

Because your minds are totally absorbed in me and free from all other engagement,
remembering me always, you will very soon have me again in your presence eternally. SB
10.47.36

mayi bhaktir hi bhütänäm amåtatväya kalpate

diñöyä yad äsén mat-sneho bhavaténäà mad-äpanaù

Rendering devotional service to me qualifies any living being for eternal life. But your prema
for me, which has existed to bring the highest fortune, has caused you to attain me directly.
SB 10.82.44

tathänugåhya bhagavän gopénäà sa gurur gatiù

yudhiñöhiram athäpåcchat sarväàç ca suhådo ’vyayam

Thus Kåñëa, the gopés’ instructor and eternal goal, showed them his mercy. He then met with
Yudhiñöhira and all his other relatives and inquired from them about their welfare. SB 10.83.1
kevalena hi bhävena gopyo gävo nagä mågäù

ye ’nye müòha-dhiyo nägäù siddhä mäm éyur aïjasä

The inhabitants of Våndävana, including the gopés, cows, mountains, animals, living entities
with stunted consciousness such as bushes and thickets, and snakes such as Käliya, all
achieved the perfection of life by unalloyed love for me and thus very easily achieved me. SB
11.12.8

The last verse describes gopés who seemed to perform sädhanas and attain him for the first
time. Though they were eternal consorts, attaining him after great separation is confirmed by
speaking of separation in the past tense.

rämeëa särdhaà mathuräà praëéte

çväphalkinä mayy anurakta-cittäù

vigäòha-bhävena na me viyoga-

tévrädhayo ’nyaà dadåçuù sukhäya

The gopés were always completely attached to me with the deepest love. Therefore, when my
uncle Akrüra brought my brother Balaräma and me to the city of Mathurä, suffering extreme
mental distress because of separation from me, they could not find any other source of
happiness.

täs täù kñapäù preñöhatamena nétä

mayaiva våndävana-gocareëa

kñaëärdha-vat täù punar aìga täsäà

hénä mayä kalpa-samä babhüvuù

All of those nights that the gopés spent with me, their most dearly beloved, in the land of
Våndävana while I herded the cows, seemed to them to pass in less than a moment. Bereft of
my association, however, the gopés felt that those same nights were equal to a day of Brahmä.
SB 11.12.10-11

Filled with intense pain from separation because of deep love, they did not see any person
other than me, such as their own sakhés, as a source of happiness (in the past). This means
that now they see happiness. They have no separation. All the nights being without me were
like a kalpa. But now those nights are not so. There is no separation now.

Previously Kåñëa said to Uddhava using the present tense:

mayi täù preyasäà preñöhe düra-sthe gokula-striyaù

smarantyo ’ìga vimuhyanti virahautkaëöhya-vihvaläù

My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus
when they remember me, who am so far away, they are overwhelmed by the anxiety of
separation.

dhärayanty ati-kåcchreëa präyaù präëän kathaïcana

pratyägamana-sandeçair ballavyo me mad-ätmikäù

Simply because I have promised to return to them, my fully devoted cowherd girlfriends
struggle to maintain their lives somehow or other. SB 10.46.5-6

In this way the meaning is understood (there is no longer any separation).

176.

Not distinguishing between the prakaöa and aprakaöa pastimes, and attaining aprakaöa
pastimes, the gopés remained in this world as names and forms only (since their minds were
with Kåñëa):

tä nävidan mayy anuñaìga-baddha-

dhiyaù svam ätmänam adas tathedam

yathä samädhau munayo ’bdhi-toye

nadyaù praviñöä iva näma-rüpe

Their minds bound by constant association with me, they were not aware of their bodies, of
this world or the next world, just as sages in samädhi are not aware of the world, and just as
rivers, on entering the ocean, lose their names and forms. SB 11.12.12

They (täù) remained in a state of mahäbhäva, difficult to bear, manifested by extreme longing
due to separation. Their intelligence was bound up by union, for they attained my
association as I came to see them, attaining a meeting in a state of mahä-modana. They were
not aware of a sense of possession (svam) or identity (ätmänam) and did not know if it was
aprakaöa pastimes or prakaöa pastimes. They understood them as one.

There is difference in prakaöa and aprakaöa: two manifestations, two identities, two pastimes,
but they recognized them as non-different. They thus seemed to merge into (praviñöäù iva)
the aprakaöa pastimes represented by name and form (näma-rüpe) but actually did not, since
the entities are non-different to begin with. Näma-rüpa is a compound. An example of non-
difference of prakaöa and aprakaöa pastimes represented by names and forms is given. In
samädhi the sages are not aware of difference. This is samädhi of the pure jéva (impersonal).
The example of not knowing the difference of the two pastimes is partial, not true in all
respects. They were like sages in samädhi. In that state, experiencing Brahman, the sages
remember nothing. However th e gopés experienced me, not the Brahman. Thus the example
is useful to show forgetfulness, but is not meant to show the attainment. There is a great
difference between the gopés’ attaining prema and the sages attaining nirväëa since their
feelings of possessiveness are different.
7 (Such partial examples are sometimes given, as in the following sütra.) Lokavat tu lélä-
kaivalyam: the Lord's creation of the world is just a pastime, an act without motive, in which
the Lord becomes completely absorbed, seeing nothing else, as we see in an ordinary person's
conduct. (Brahma-sütra 2.1.33)

177.

The cause of the gopés attaining Kåñëa in both prakaöa and aprakaöa pastimes is their bhäva.
Having entered the aprakaöa pastimes, they attained his svarüpa. Another verse shows this:

mat-kämä ramaëaà järam asvarüpa-vido ’baläù

brahma mäà paramaà präpuù saìgäc chata-sahasraçaù

All those hundreds of thousands of gopés, desiring me, the supreme Brahman, not knowing
my form of power, attained me, a lover who gave them pleasure because of association. SB
11.12.13

The meaning is this. In the statement “He glances at great, attractive Bhéñma (bhéñmam
udäraà darçanéyam kaöaà karoti) the phrase kaöaà karoti, formed of verb (karoti) and object
(kaöam) acts as a verb (kaöaà karoti) with Bhéñma as the object. Similarly brahma präpuù
should be taken as a verb (they attained Brahman) with paramam and ramaëaà järam as its
objects. Thus the meaning is “They attained the Brahman, a supreme form, who is the
supremely attractive lover.” The descriptive terms are non-different from the object Brahman
because the supreme object is the shelter of all descriptive elements. Ekaà evädvitéyaà
brahma: Brahman is one without a second. (Chändogya Upaniñad 6.1.11) Though the
descriptive terms are non-different from Brahman, each one has difference. Sa ekadhä
bhavati dvidhä bhavati: he is one and becomes two. (Båhad-äraëyaka Upaniñad 10.24.26)
The order of words is significant also. The emphasis is on the first phrase ramaëaà järam as
in a sentence like the following where the first phrase pacyantäà vividhäù päkäù has most
importance:
pacyantäà vividhäù päkäù süpäntäù päyasädayaù

saàyäväpüpa-çañkulyaù sarva-dohaç ca gåhyatäm

Let many different kinds of food be cooked, from sweet rice to vegetable soups! Many kinds
of fancy cakes, both baked and fried, should be prepared. And all the available milk products
should be taken for this sacrifice. SB 10.24.26

agni-hotraà juhoti yavägaà pacati: perform the sacrifice and cook the barley.

According to what was explained, the meaning of tä abalä brahma präpuù paramam is “The
girls attained Brahman, but its supreme form (paramam), Bhagavän.” Brahmaëo hi
pratiñhäham: I am the basis of Brahman. (BG 14.27) In that condition, others, hundreds of
thousands of gopés in Gokula, attained Kåñëa from association with the eternal consorts, who
are his aàças. They attained him by association because that association quickly generates a
similar bhäva. It was said previously kevalena hi bhävena gopyo gävaù: by intense bhäva the
gopés and cows attained him. (SB 11.12.8-9) What is he called? They attained me, Kåñëa,
who is supreme brahman in human form.

yo’vatäräëäà madhye çreñöho’vatäraù ko bhavati |

yena lokäs tuñöä deväs tuñöä bhavanti |

yaà småtvä muktä asmät saàsäräd bhavanti |

kathaà väsyävatärasya brahmatä bhavati |

Brahmä spoke. Who is the best among the avatäras, by whom all people and devatäs become
satisfied, by whose remembrance people become liberated from saàsära? How can this
avatära be Svayam Bhagavän? Gopäla-täpané Upaniñad 2.24

What was the relationship with you that they attained? They attained ramaëam järam, a
husband, since etymolocial meaning is rejected as in the case of nandana, whose common
meaning is son, though literally it means “one who gives joy.” Etymologically ramaëa (one
who gives pleasure) and nandana (one who gives joy) have similar meanings. Miträ-putra
means miträ-nandana and not miträ-pati. Miträ-pati means miträ-ramaëa and not miträ-
putra. The word jära should have a different meaning (ramaëa and jära have the same
meaning if ramaëa is not taken as husband) since different words in a list should indicate
different things. It cannot be jära or a paramour. That is only a perception, since the meaning
should be different as in the phrase gopénäm tat-paténäm: the gopés and their husbands (who
were apparent husbands only, since Kåñëa is their real husband). He must be the husband
since they are all aàças of the supreme Brahman and he is the protector of all (pati). In this
way Piìgalä said:

santuñöä çraddadhaty etad yathä-läbhena jévaté

viharämy amunaiväham ätmanä ramaëena vai

Satisfied, having faith in the Lord and maintaining myself with whatever comes of its own
accord, I shall enjoy life with only the Lord, because he is the real source of love and
happiness. SB 11.8.40

suhåt preñöhatamo nätha ätmä cäyaà çarériëäm

taà vikréyätmanaivähaà rame ’nena yathä ramä

The Supreme Lord is the dearest for all living beings because he is everyone’s well-wisher and
the soul situated in everyone’s heart. Therefore I will now pay the price of complete
surrender, and, thus purchasing the Lord, I will enjoy with him just like Lakñmé. SB 11.8.35

sa vai patiù syäd akutobhayaù svayaà

samantataù päti bhayäturaà janam

sa eka evetarathä mitho bhayaà

naivätmaläbhäd adhi manyate param

Since the Lord by nature has no fear, he protects all persons. He alone should be the husband.
Otherwise there is mutual fear. The wise do not accept anything better than attaining you. SB
5.18.20

He whom they attained previously as an illicit lover they later attained in his true form. Thus
Kåñëa as paramour (jära) is not ultimate but Kåñëa as their husband is (ramaëa). Being a
husband (ramaëa) in itself does not indicate Kåñna, Bhagavän. Thus the word mäm (me) is
included in the verse. The word mäm is then explained by using the word Brahman. This is
another proof that Brahman means Bhagavän.

One may argue that since the word ramaëa comes before jära the perception as husband
comes before the perception of paramour. This has to be refuted by various arguments.
Unlike the order of brahma mäà paramam, the word järam should be placed first since the
state of being a paramour occurs before being a husband. This is the strongest argument of
all. Thus the meaning cannot be that he was seen as a husband and then as a paramour. In
this way scripture becomes meaningful. For instance in the phrase dadhnä juhoti: sacrifice
using yogurt, the principle element is the injunction to perform sacrifice and accessory is the
yogurt. Thus the sequence starts from ramaëa being unaccomplished (as jära) and ends with
mäm paramam.

Nanda-gopa-sutaà devi patià me kuru te namaù: I offer resepcts to the son of Nanda, and
our husband. (SB 10.22.4) Being the husband is the complete condition for the gopés. This
determination of the gopés with spotless love should be fulfilled by the Lord. He personally
accepted them. Their desire was fulfilled.

yätäbalä vrajaà siddhä mayemä raàsyathä kñapäù

yad uddiçya vratam idaà cerur äryärcanaà satéù

Go now, girls, and return to Vraja. Your desire is fulfilled, for in my company you will enjoy
the coming nights. After all, this was the purpose of your vow to worship goddess Kätyäyané,
O pure-hearted ones. SB 10.22.27
In all cases the desired attainment defined as ultimate should agree with the conclusions of
rasa scriptures. All ancient and modern scholars, mundane and spiritual have described it in
this way (marriage is the conclusion). Rüpa Gosvämé also in the act called “Fulfilment of
Desires” in Lalit-mädhava has shown this and in Ujjvala-nélamaëi has concluded this in
samårdhi-sambhoga, complete enjoyment, full of all rasa.

This is also indicated in Bhägavatam.

yat tv ahaà bhavaténäà vai düre varte priyo dåçäm

manasaù sannikarñärthaà mad-anudhyäna-kämyayä

But the actual reason why I, your beloved, have stayed far away from your eyes is that I
wanted to intensify my meditation upon you and thus draw my mind closer to you. SB
10.47.34

yä mayä kréòatä rätryäà vane ’smin vraja ästhitäù

alabdha-räsäù kalyäëyo mäpur mad-vérya-cintayä

O fortunate ladies! Although some gopés had to remain in the cowherd village and so could
not join the räsa dance to sport with me at night in the forest, they attained me by thinking of
my potent pastimes. SB 10.47.37

Meeting in an illicit way is always filled with obstacles. Therefore it is not approved in rasa
scriptures as the ultimate spiritual goal. The millions of gopés in Vraja filled with mahäbhäva
found it most difficult previously to hide their feelings.

nija-padäbja-dalair dhvaja-vajra
nérajäìkuça-vicitra-lalämaiù

vraja-bhuvaù çamayan khura-todaà

varñma-dhurya-gatir éòita-veëuù

vrajati tena vayaà sa-viläsa

vékñaëärpita-manobhava-vegäù

kuja-gatià gamitä na vidämaù

kaçmalena kavaraà vasanaà vä

As Kåñëa strolls through Vraja with his lotus-petal-like feet, marking the ground with the
distinctive emblems of flag, thunderbolt, lotus and elephant goad, he relieves the distress the
ground feels from the cows’ hooves. As he plays his renowned flute, his body moves slowly
with the grace of an elephant. Thus we gopés, who become agitated by Cupid when Kåñëa
playfully glances at us, stand as still as trees, unaware that our hair and garments are
slackening. SB 10.35.16-17

In long separation the feelings became intense.

nivärayämaù samupetya mädhavaà

kià no ’kariñyan kula-våddha-bändhaväù

Let us directly approach Mädhava and stop him from going. What can our family elders and
other relatives do to us? SB 10.39.28

visåjya lajjäà ruruduù sma su-svaraà

govinda dämodara mädhaveti

They forgot all shame and loudly cried out, “O Govinda! O Dämodara! O Mädhava!” SB
10.39.31

tä man-manaskä mat-präëä mad-arthe tyakta-daihikäù

Those gopés are always absorbed in me, and their very lives are ever devoted to me. SB
10.46.4

iti gopyo hi govinde gata-väk-käya-mänasäù

kåñëa-düte samäyäte uddhave tyakta-laukikäù

gäyantyaù préya-karmäëi rudantyaç ca gata-hriyaù

tasya saàsmåtya saàsmåtya yäni kaiçora-bälyayoù

Thus speaking, the gopés, whose words, bodies and minds were fully dedicated to Govinda,
put aside all their regular work now that Kåñëa’s messenger, Uddhava, had arrived among
them. Constantly remembering the activities their beloved Kåñëa had performed in his
childhood and youth, they sang about them and cried without shame. SB 10.47.9-10

käcin madhukaraà dåñövä dhyäyanté kåñëa-saìgamam

priya-prasthäpitaà dütaà kalpayitvedam abravét

One of the gopés, while meditating on her previous association with Kåñëa, saw a honeybee
before her and imagined it to be a messenger sent by her beloved. Thus she spoke as follows.
SB 10.47.11

yä dustyajaà sva-janam ärya-pathaà ca hitvä

bhejur mukunda-padavéà çrutibhir vimågyäm

The gopés of Våndävana have given up the association of their husbands, sons and other
family members, who are very difficult to give up, and they have forsaken their relatives and
the path of dharma to obtain the lotus feet of Mukunda, Kåñëa, which even the Vedas pursue.
SB 10.47.61

gopyo hasantyaù papracchü räma-sandarçanädåtäù

kaccid äste sukhaà kåñëaù pura-stré-jana-vallabhaù

Honored to have the personal audience of Balaräma, the young gopés, smiled and asked him,
“Is Kåñëa, the darling of the city women, living happily? SB 10.65.9

mätaraà pitaraà bhrätèn patén puträn svasèn api

yad-arthe jahima däçärha dustyajän sva-janän prabho

For Kåñëa’s sake, O descendant of Daçärha, we abandoned our mothers, fathers, brothers,
husbands, children and sisters, even though these family relations are difficult to give up. SB
10.65.11

They were determined to stop Kåñëa from going, giving up all shame. They gave up shame
because of the appearance of their bhäva, and since all people of Gokula were crying at that
time. They thought they could stop him by crying together in front of him. Giving up their
household chores shows clearly the appearance of their bhäva. More than that, they gave up
their parents and relatives. This was not just the first stirring of love (pürva-räga) as
expressed in SB 10.31.16. Their laughing indicates a condition of madness (unmäda) since it
was not suitable to laugh at that time. Looking at the bee also is a sign of madness. It was not
possible for the unlimited number of gopés acting insanely because of the uncontrollable
mahäbhäva while giving up shame and giving up parents to hide this bhäva. Though this was
known, it remained as if unknown by everyone because of everyone’s great pain of separation
from Kåñëa. They thought about this only later. By hiding their bhäva for some time, they
could enjoy. And when it was finally revealed, it appeared dharmic in actuality for them and
others. This is the opinion of the knowers of rasa. Rasa seen as lacking in dharma is
destroyed by its vulgarity.

Rasa with adharma is of two types: parakéya (relationship with a woman dependent on
another –a husband) and para-sparça (relationship with a woman touched by another man).
In the assembly of Parékñit, which was filled with aiçvarya-jïäna, adharmic love was rejected
and rasa was produced according to explanations of aiçvarya-jïäna. ??In the assembly of
Gokula filled with prema the problem was resolved by acting according to earthly vision
(getting married), taking support of lokavat lélä kaivalya: the Lord performs actions as
pastimes, absorbed in them like a person of this world. (Brahma-sütra 2.1.33)

It is also said:

näsüyan khalu kåñëäya mohitäs tasya mäyayä

manyamänäù sva-pärçva-sthänv svän svän därän vrajaukasaù

The cowherd men, bewildered by Kåñëa’s yogamäyä, thought their wives had remained home
at their sides. They did not harbor any jealous feelings against him at any time. SB 10.33.37

This statement should also be correlated. Bewildered by his mäyä, they did not hate Kåñëa:
they did not find fault in Kåñëa. How can Kåñëa, the very life of our dharma, artha, friends,
wives, sons and life airs act wrongly by accepting another’s wife? The mäyä is described.
They thought their wives were by their sides but these wives were made by mäyä in order
avoid the event that the wives of the Lord, with spiritual bodies, would be oppressed by
another person. This resolves the following statement:

antar-gåha-gatäù käçcid gopyo ’labdha-vinirgamäù

kåñëaà tad-bhävanä-yuktä dadhyur mélita-locanäù

Some of the gopés, however, could not manage to get out of their houses, and instead they
remained home with eyes closed, meditating upon him in pure love. SB 10.29.9
His mäyä, capable of anything, arranged that his dear gopés who had attraction only for him
would marry him in order to protect their morality, since mäyä is qualified as the most
attentive. This particular day is representative of other days as well.

In Kürma Puräëa, Thirty-second Chapter, it is shown that a chaste woman cannot be defeated
by another person. Sétä is given as an example.

pati-vratädharma-parä rudräëy eva na saàçayaù |

näsyäà paräbhävaà kartuà çaknotéha janaù kvacit ||

yathä rämasya subhagä sétä trailoka-viçrutä |

patné däçarather devé vijigye räkñaseçvaram ||

rämasya bhäryäà vimaläà rävaëo räkñaseçvaraù |

sétäà viçäla-nayanäà cakame käla-coditaù ||

gåhétvä mäyayä veçaà carantéà vijane vane |

samähartuà matià cakre täpasaù kila bhäviném ||

vijïäyä sä ca tad-bhävaà småtvä däçarathià patim |

jagäma çaraëaà vahnim ävasathyaà çuci-smitä ||

upatasthe mahä-yogaà sarva-päpa-vinäçanam |

kåtäïjalé räma-patné säkñät patim iväcyutam ||

namasyämi mahäyogaà kåtäntaà gahanaà param |

dähakaà sarva-bhütänäm éçänaà käla-rüpiëam || ity ädi |

iti vahnià püjya japtvä räma-patné yaçasviné |

dhyäyanté manasä tasthau rämam unmélitekñaëä ||

athävavasthyäd bhagavän havya-väho maheçvaraù |

äviräsét sudéptätmä tejasaiva dahann iva |

såñövä mäyämayéà sétäà sa rävaëa-vadhecchayä ||

sétäm ädäya dharmiñöhäà pävako’ntaradhéyata |

täà dåñövä tädåçéà sétäà rävaëo räkñaseçvaraù |

samädäya yayau laìkäà sägaräntara-saàshtitäm |

kåtvä ca rävaëa-vadhaà rämo lakñaëa-saàyutaù |

samädäyäbhavat sétäà çaìkäkulita-mänasaù |

sä pratyayäya bhütänäà sétä mäyämayé punaù |

viveça pävakaà déptaà dadäha jvalano’pi täm |

dagdhvä mäyämayéà sétäà bhagavän ugra-dédhitiù |

rämäyädarçayat sétäà pävako’bhüt sura-priyaù |

pragåhya bhartuç caraëau karäbhyäà sä sumadhyamä |

cakära praëatià bhümau rämäya janakätmajä ||

dåñövä håñöa-manä rämo vismayäkula-locanaù |

nanäma vahnià çirasä toñayämäsa räghavaù ||

uväca vahne bhagavan kim eñä vara-varëiné |

dagdhvä bhagavatä pürvaà dåñöyä mat-pärçvam ägatä ||

tam äha devo lokänäà dähako havya-vähanaù |

yathä våttaà däçarathià bhütänäm eva sannidhau || [KürmaP 32.513-530] ity ädi |

A chaste woman is equal to Durgä. There is no doubt. No person can defeat her at any time.
Sétä, Räma’s chaste wife, is famous in the three worlds. The wife of Räma conquered the king
of the demons. Instigated by time, Rävaëa, lord of the demons desired wide-eyed, pure Sétä,
the wife of Räma. Taking a disguise as an ascetic, he decided to steal her as she walked in an
isolated forest. Understanding this, she remembered Räma and, smiling, took shelter of the
household fire. She worshipped the great person who destroys all sin. With folded hands she
said, “I offer respects to mahäyoga, death personified, who is difficult to understand, who
destroys everything, the lord of all beings, having the form of time.”
Thus worshipping fire, with unblinking eyes, she chanted and remained there meditating on
Räma. The fire god appeared, shining brightly as if burning everything with his power.
Desiring to kill Rävaëa, he made an imitation Sétä. He took Sétä, fixed in dharma, and
disappeared. Seeing a person similar to Sétä, Rävaëa, lord of the demons, took her and went
to Laìka situated across the ocean.

Having killed Rävaëa, Räma, along with Lakñmaëa, brought Sétä back. His mind was filled
with anxiety. Sétä, made of mäyä, to give people faith, entered blazing fire. The fire burned
her up. Having burned up the false Sétä, the fire god, shining brightly, showed Räma the real
Sétä. Fire thus became dear to the devatäs. Grasping his two feet, Sétä, daughter of Janaka,
offered her respects to Räma. Overjoyed Räma, with wide eyes, seeing this, offered respects
to the fire with his head and satisfied him. He said, “O fire! O great one! This woman, having
been burned by you, has by good fortune come to my side.” Kürma Puräëa 32.513-530

One should see also Agni Puräëa. Though this is not made clear by Välméki, his not
mentioning it serves to nourish karuëa-rasa. The arrangement for explanations sometimes
depends on someone else.

Chaste women have power and more particularly, the Lord’s women have power.

ya etasmin mahä-bhäge prétià kurvanti mänaväù

närayo ’bhibhavanty etän viñëu-pakñän iväsuräù

Enemies cannot harm the devotees who show affection for this greatly fortunate child, just as
the demons cannot harm the devatäs. SB 10.26.21

This is Garga’s general statement. This mäyä who serves Kåñëa can produce any type of
protection, like the household fire of Räma (which protected Sétä). The spiritual forms were
concealed when getting married and sleeping with their apparent husbands. This happened at
other times in relation to others also. This was suitable for mäyä since her only goal was to
increase longing and protect their morality.
The spiritual forms (svarüpa-siddha) were present when they spoke to Yaçodä in SB 10.35.14,
when they stopped serving their husbands and children (SB 10.29.7) and when they were
prevented from joining Kåñëa. (SB 10.29.8) Other examples can also be found.

The cause and power that prevented others from harming them is shown:

ya etasmin mahä-bhäge prétià kurvanti mänaväù

närayo ’bhibhavanty etän viñëu-pakñän iväsuräù

Enemies cannot harm the devotees who show affection for this greatly fortunate child, just as
the demons cannot harm the devatäs. SB 10.8.18

Though it is said they had children, it refers to the children of the husbands relatives. If they
had children it would produce rasäbhäsa because of irregularity in the vibhäva. It would
contradict statements like the following:

anugrahäya bhaktänäà mänuñaà deham ästhitaù

bhajate tädåçéù kréòä yäù çrutvä tat-paro bhavet

When the Lord assumes a humanlike body to show mercy to his devotees, he engages in such
pastimes. Hearing about those pastimes a person becomes dedicated to him. SB 10.33.36

evaà çaçäìkäàçu-viräjitä niçäù

sa satya-kämo ’nuratäbalä-gaëaù

siñeva ätmany avaruddha-saurataù

sarväù çarat-kävya-kathä-rasäçrayäù

With gopés firmly attached to him with anuräga, Kåñëa, whose desires are always pure, who
had fixed in his mind enjoyment with them, served the nights lit by the rays of the moon-- all
the nights which give shelter to poetic topics or rasa in autumn. SB 10.33.25

Feeding babies means they fed milk to others’ children, not that they breast fed their own
children.

mätaraù pitaraù puträ bhrätaraù patayaç ca vaù

vicinvanti hy apaçyanto mä kåòhvaà bandhu-sädhvasam

Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly
searching for you. Don’t cause anxiety for your family members. SB 10.29.20

This statement by Kåñëa is a joke (mentioning sons) to increase rasa. If it were true that they
had sons, it would spoil rasa for he would not accept them as his own in that condition
(being contaminated by another man). Sometimes the gopés address these men as their
husbands (pati), but this is usage for persons of material vision, not internal vision. For
instance they say:

yat paty-apatya-suhådäm anuvåttir aìga

stréëäà sva-dharma iti dharma-vidä tvayoktam

Our dear Kåñëa, as an expert in religion you have advised us that the proper religious duty for
women is to faithfully serve their husbands, children and other relatives. SB 10.29.32

Actually Kåñëa appeared in their minds at all times:

mäm eva dayitaà preñöham ätmänaà manasä gatäù

Internally, I alone am their dear beloved and, indeed, their very self. SB 10.46.4

The gopés also say that they are dedicated to him alone.

paraà saukhyaà hi nairäçyaà svairiëy apy äha piìgalä

taj jänaténäà naù kåñëe tathäpy äçä duratyayä

The greatest happiness is to renounce all desires, as even the prostitute Piìgalä has declared.
Yet even though we know this, we cannot give up our hopes of attaining Kåñëa. SB 10.47.47

They say (treating him as their husband):

gopyaù kim äcarad ayaà kuçalaà sma veëur

dämodarädhara-sudhäm api gopikänäm

bhuìkte svayaà yad avaçiñöa-rasaà hradinyo

håñyat-tvaco ‘çru mumucus taravo yathäryaù

My dear gopés! What auspicious activities must the flute have performed to enjoy the nectar
of Dämodara’s lips independently and leave only a taste for us gopés, for whom that nectar is
actually meant! The rivers have their hairs standing on end and its relatives the trees shed
tears of pleasure just as forefathers shed tears of joy on seeing the good fortune of their
descendents. SB 10.21.9
api bata madhu-puryäm ärya-putro ’dhunäste

smarati sa pitå-gehän saumya bandhüàç ca gopän

kvacid api sa kathä naù kiìkaréëäà gåëéte

bhujam aguru-sugandhaà mürdhny adhäsyat kadä nu

O Uddhava, does Kåñëa now reside in Mathurä? Does he remember his father’s houses, his
relatives and the cowherd boys? O great soul! Does he ever talk about us, his maidservants?
When will he lay on our heads his aguru-scented hand? SB 10.47.21

And in the five chapters on the räsa dance it is said that the husbands never hated Kåñëa (SB
10.33.37)

Durväsä said to them sa vo hi svämé: he is your husband. (Gopäla-täpané Upaniñad 2.22) It is

also said kåñëa-vadhva: the wives of Kåñëa. (SB 10.33.7)

bhagavän api tä rätåéù çäradotphulla-mallikäù

vékñya rantuà manaç cakre yoga-mäyäm upäçritaù

Kåñëa, the Supreme Lord, upon seeing those autumn nights scented with blossoming jasmine
flowers, taking shelter of his yogamäya, decided to fulfill the desires of the gopés. SB 10.29.1

From this it may be concluded that Kåñëa engaged yogamäyä to use or not use her powers
and this was known only to her. Thus there were two forms of gopés which were undetected
by the gopés themselves and others. These two forms were later revealed to the people of
Gokula, becoming obvious or revealed by messages from sages and the sky, This is described
in Gopäla-champü. 8 in order to produce in the end great happiness without obstacles on the
tree of abundant rasa nourished by her for protecting their chastity. These forms were
produced in order to avoid hatred from the apparent husbands. Svarüpeëa mäm eva
ramaëaà präptäù: they attained me as their true husband. Thus Kåñëa alone was their
husband. And the desires of the mothers and fathers (that they marry Kåñëa) were also
fulfilled.

If Kåñëa actually had illicit relationships, the elder cowherds’ vätsalya for him would
disappear. That would not appear if they were married. Bharata however says:

bahu varyate khalu yatra pracchanna-kamukatvaa ca |

ya ca mitho durlabhata sa manmathasya parama ratiu ||

That love which causes great opposition because of being against normal dharma, which
necessitates the love being kept secret, and which makes it hard for the lovers to meet is the
highest type of love. Ujjvala-nélamaëi 1.20

Rasa will not occur if there is absence of prevention. Prevention occurs not by instilling fear,
since he was most skilful, but rather by giving shame. Shame for young cultured boys occurs
when others infer some secret play with one’s wife.

yatra hréù çréù sthitä tatra yatra çrés tatra sannatiù |

sannatir hrés tathä çréç ca nityaà kåñëe mahätmani ||

Lakñmé resides where shyness resides. Where Lakñmé resides, gentle conduct resides. These
three are eternally in Kåñëa. Hari-vaàça 2.101.73

Kåñëa, who manifests high rank and fresh youth in Vraja, and the abode of the highest shame,
manifests this shame to a high degree. This produces obstacles, secrecy and difficulty in
meeting. Shame is of two types: shyness for proper activities and humiliation from
improper acts. In the first type one covers ones inner feelings. This is not too contrary. The
second type produces double contrariness if one who is attached to his good name is
suspected of vile acts. Though he did play constantly with the gopés (gopa-närébhir aniçaà
kréòayämäsa keçavaù Padma Puräëa 6.252.26), it was impossible that Kåñëa played constantly
with others’ wives in an illicit way. The countless gopés were in great grief if they could not
attain Kåñëa as their husband though he was naturally so. The elders advised obligatory
dharma as the consolation, because of the false appearance (of their being others’ husbands.)

It was said:

ramya-keli-sukhenaiva gopa-veça-dharaù prabhuù |

bahu-prema-rasenätra mäsa-dvayam uväsa ha ||

Kåñëa in cowherd dress stayed for two months in Gokula, happily playing and experiencing
the rasa of prema.

After that, it is proper that that he gave profuse rasa of prema of most attractive nature to
them. The words gopa-närébhiù cannot mean others cowherds’ wives. Similarly in the Third
Canto Devahüté is described as nåpa-vadhü, daughter of the king, rather than wife of the
king. Obstacles exist not only in illicit love according to Bharata Muni. Even in married life
obstacles exist in the form of cowives as in the case of Ratnävalé and Yayati. However it is
said:

neñöä yad aìgini rase kavibhir paroòhä

tad gokulämbujadåçäà kulam antarena |

äçäàsayä rasa-vidher avatäritänäà

kaàsäriëä rasika-maëòala-çekhareëa ||
Poets’ objection to married women enjoying with another man as the main rasa applies only
to women other than the women of Gokula, whom Kåñëa, the topmost among tasters, made
appear in this world because of a special desire for madhura-rasa. Ujjvala-nélamaëé 5.3

Those who desired Kåñëa as a husband attained him as explained in SB 11.12.13 (mat-kämä
ramaëam). The Lord also fulfilled the vows of the young girls who prayed to have Kåñëa as
their husband (nanda-gopa-sutaà devi patià me kuru te namaù). He accepted them.

yätäbalä vrajaà siddhä mayemä raàsyathä kñapäù

yad uddiçya vratam idaà cerur äryärcanaà satéù

Go now, girls, and return to Vraja. Your desire is fulfilled, for in my company you will enjoy
the coming nights. After all, this was the purpose of your vow to worship goddess Kätyäyané,
O pure-hearted ones. SB 01.22.27

He was like an illicit lover (järam) since he was their husband in disguise. Durväsä has also
said:

janma-jaräbhyäà bhinnaù sthäëur ayam acchedyo’yaà yo’sau saurye tiñöhati yo’sau goñu
tiñöhati yo’sau gäù pälayati | yo’sau gopeñu tiñöhati | yo’sau sarveñu vedeñu tiñöhati | yo’sau
sarva-vedair géyate | yo’sau sarveñu bhüteñv äviçya bhütäni vidadhäti sa vo hi svämé bhavati |

He who is beyond birth and old age, who is steady in form, qualities, pastimes and abode,
who is indivisible, who resides on the bank of the Yamuna, who lives among the cows, who
protects the cows, who lives among the cowherds, who resides in all the Vedas, who is
praised in all the Vedas, and who, entering all beings, makes them special, is none other than
the husband of you gopés. Gopäla-täpané Upaniñad 2.21

The Lord speaks to Uddhava.

178.

Revealing prakaöa pastimes and entering aprakaöa pastimes is suggested in questions and
answers. Uddhava asks:

saàçayaù çåëvato vaàça tava yogeçvareçvara

na nivartata ätma-stho yena bhrämyati me manaù

O Lord of all masters of mystic power, I have heard your words, but the doubt in my heart
does not go away. Thus my mind is bewildered. SB 11.12.16

Though hearing and understanding your words, I still have doubts. I cannot understand
what you said in the last three chapters. Why? Because your statements such as SB 11.12.10
bewilder my mind. Thinking of what happened to the gopés’ association with you, I cannot
maintain my composure.

179.

The Lord speaks to remove his doubt in two verses and relieves his heart.

sa eña jévo vivara-prasütiù

präëena ghoñeëa guhäà praviñöaù

mano-mayaà sükñmam upetya rüpaà

mäträ svaro varëa iti sthaviñöhaù

I am the Supreme Lord who gives life to every living being. Manifesting in the various
cakras, I enter the mülädhära-cakra of Brahmä along with präëa phase of subtle parä sound. I
then rise to the maëipüra-cakra in the mental phase as paçyanté and to (the anähata–cakra,
the intellectual phase) in subtle form as madhyamä. I then take the gross form of short and
longs sounds, different intonations, and the syllables of the alphabet. SB 11.12.17

That person (saù), meaning me, the cause of life (jévaù), giving life to Vraja, or the Supreme
Lord, manifested in prakaöa pastimes (prasütiù) from the aprakaöa pastimes (vivarta) along
with Vraja (ghoñeëa), equal to my very life (präëeëa), and then entered aprakaöa pastimes
(guùam praviñöaù). I manifest (sthaviñöaù) to my intimate associates with my senses (mäträ),
words (svara), song (varëa) and form. To others I am invisible. (sükñam). For more distant
devotees I am understood by the mind (manomayam).

180.

An example makes the manifestation of the prakaöa pastime clear.

yathänalaù khe ’nila-bandhur uñmä

balena däruëy adhimathyamänaù

aëuù prajäto haviñä samedhate

tathaiva me vyaktir iyaà hi väëé

When sticks of kindling wood are vigorously rubbed together, heat is first situated as heat in
the wood, and then by assistance of air, a spark of fire appears. Once the fire is kindled, ghee
is added and the fire blazes. Similarly, I gradually become manifest since these are my words.
SB 11.12.18

The example of appearance of the Lord is partial, showing the gradual stages. In the Third
Canto Uddhava also says ajo’pi jäto bhagavän yathägniù: the Lord though unborn, appears
like fire. (SB 3.2.15) Vyaktiù means manifestation. I manifest in this way because (hi) this
is my word, and I alone know my secret. It is not impossible to do. The next verse removes
doubt by using different examples to support the meaning of the previous verse.
evaà gadiù karma gatir visargo

ghräëo raso dåk sparçaù çrutiç ca

saìkalpa-vijïänam athäbhimänaù

sütraà rajaù-sattva-tamo-vikäraù

Similarly, speech, action, motion, excretion, smelling, tasting, seeing, touching, hearing,
deciding, discerning, identity, mahat-tattva, and transformations of rajas, sattva and tamas are
my material manifestation. SB 11.12.19

The word gadi is colloquial word for speech. All the elements arise from the Lord. The
meaning should been in Çrédhara Svämé’s commentary. Çukadeva speaks the verse.

181.

Thus in Våndävana, mixing of the two pastimes takes place at the proper time. This is well
known in Dvärakä. The macula pastime was illusory. That was previously shown. In reality
the Lord remains in Dvärakä with his associates in a hidden way. Since the Yadus are his
eternal associates if the Lord disappeared without them, they would have destroyed the earth
by actions impelled by their agitation of separation. They therefore disappeared first.

bhü-bhära-räja-påtanä yadubhir nirasya

guptaiù sva-bähubhir acintayad aprameyaù

manye 'vaner nanu gato 'py agataà hi bhäraà

yad yädavaà kulam aho aviñahyam äste

After using the Yadu dynasty, which was protected by his arms, to eliminate the kings who
with their armies had been the burden of this earth, the unfathomable Lord thought,
"Although the earth's burden is now gone, in my opinion it is not yet gone, because there still
remains the intolerable burned of Yadu dynasty itself remain." SB 11.1.3

It should not be thought that the Yadus were a burden becomes of their being adharmic:

brahmaëyänäà vadänyänäà nityaà våddhopasevinäm

vipra-çäpaù katham abhüd våñëénäà kåñëa-cetasäm

How could the brähmaëas curse the Våñëis, who were always respectful to the brähmaëas,
who were charitable, who were inclined to serve seniors and whose minds were always
absorbed in Kåñëa? SB 11.1.8

They were famous as the best of devotees:

çayyäsanäöanäläpa- kréòä-snänädi-karmasu

na viduù santam ätmänaà våñëayaù kåñëa-cetasaù

The Våñëis were so absorbed in Kåñëa that they forgot their own bodies while sleeping,
sitting, walking, conversing, playing, bathing and so on. SB 10.90.46

The burden of the earth was not increased by their profuse numbers since there were also
unlimited mountains and oceans that the earth supported. The Lord himself explains the real
reason starting with:

na vastavyam ihäsmäbhir jijéviñubhir äryakäù

prabhäsaà su-mahat-puëyaà yäsyämo ’dyaiva mä ciram

My dear respected elders! We must not remain any longer in this place if we wish to keep
our lives intact. Let us go today to the most pure place Prabhäsa. We should not delay. SB
11.6.35

Such an illusory display of the Yadus is not proper in Dvärakä, the abode of my great bliss,
the ocean of my pastimes giving joy to my people. It is proper to do at Prabhäsa because of
the methods being used. He says that they must keep their lives intact (jijéviñubhiù) saying
våjinäni tariñyämo dänair naubhir ivärëavam: we will certainly cross over these terrible
dangers through such acts of charity. (SB 11.6.38) However this cannot be the real condition
of the Yadus. By speaking of the Yadus as “we” (asmäbhiù and vayam) Kåñëa indicates that he
and the Yadus are the same. They are identical with him and should have the same
destination. Thus the Lord lives in Dvärakä with them eternally.

dvärakäà hariëä tyaktäà samudro ’plävayat kñaëät

varjayitvä mahä-räja çrémad-bhagavad-älayam

As soon as Dvärakä was abandoned by the Supreme Lord, the ocean flooded it on all sides, O
King, sparing only his palace.

nityaà sannihitas tatra bhagavän madhusüdanaù

småtyäçeñäçubha-haraà sarva-maìgala-maìgalam

Lord Madhusüdana, the Supreme Lord, is eternally present in Dvärakä. By remembering that
most auspicious of all auspicious places, one destroys all contamination. SB 11.31.23-24

By material vision, he left Dvärakä. But the next verse says he lives there eternally. Thus he
did not give up Dvärakä (hariëä atyaktäm instead of hariëä tyaktäm). In any case the water
spread everywhere like a moat, covering everything. The ocean submerged everything by the
order of the Lord. There was an external covering (in the form of flooding) of the houses of
material persons, who were sent to Hastinäpura. SB 11.30.48 says they were sent to
Indraprastha.9 The place was destroyed in this way because, built by Viçvakarmä, it was
mixed with the material world for prakaöa pastimes. And Sudharma hall came from Svarga.
In the aprakaöa pastimes, there is another more splendid hall than that. However the ocean
did not destroy the palaces of the Lord, the glorious houses of the Yadus. Even today one can
sometimes see something far off in the ocean. The greatness of the place is famous.
Addressing Parékñit as mahäräja (great king) indicates the fame of the place. Or mahäräja is a
modifier: the ocean flooded everything except the city of Dvärakä, the eternal abode of Kåñëa
(bhagavad-älayam) where the great Yadu kings (mahäräja) resided. Not only did the city
remain, but in the palace of the Lord, Kåñëa eternally resides (nityam sannihitaù). Why
would the inhabitants not live there? The word Bhagavän means the Lord endowed with all
his powers such as the Yädavas.

The place is described. By remembering the place, since one cannot see the manifested place,
one destroys all contamination. There is no possibility of the place of the Lord being
otherwise.

Viñëu Puräëa says:

plävayämäsa täà çünyäà dvärakäà ca mahodadhiù |

nityaà sannihitas tatra bhagavän keçavo yataù ||

tad atéva mahä-puëyaà sarva-päpa-praëäçanam |

viñëu-kréòänvitaà sthänaà dåñövä päpät pramucyate ||

The ocean flooded the empty city of Dvärakä. Since Kåñëa resides there eternally seeing that
place most pure, filled with the Lord’s pastimes, destroyer of all sins, one becomes free of sin.

Viñëu Puräëa 5.38.9-10

In Hari-vaàça Närada, sent by Indra, says to the Yadus:

kåñëo bhogavatéà ramyäm åñi-käntäà mahä-yaçäù |

dvärakäm ätmasät kåtvä samudraà gamayiñyati ||

Kåñëa will make Dvärakä, attractive and full of enjoyment, dear to the sages and most
famous, one with himself, and make the ocean flood it. Hari-vaàça 2.102.32

Ätmasät kåtvä means he did not leave the place. Çukadeva speaks the verse.

182.

The coordination of aprakaöa and prakaöa pastimes was shown. These pastimes are described
by the word bhoga in Padma Puräëa, Uttara-khaëòa. bhoge nitya-sthitis tasya léläà
saàharate kadä: eternally situated in his pastimes (bhoge) he sometimes withdraws his
pastimes.

Because of the strength of the bhäva in the prakaöa pastimes due to great variety of separation
and union, even after the prakaöa and aprakäta pastimes become one, the identity of the
devotees with the prakåti pastimes remains. That identity exists in the Yadus whose bhäva is
endowed with aiçvarya-jïäna, knowledge of the Lord’s powers. Kåñëa, the Lord of all devatäs
and beings and us, in order to taste astonishing, intense bliss by rivers of various sweet
pastimes, ornamented his devotees with his birth in the house of Vasudeva, crest jewel of the
Yadus, who eternally had strong paternal affection. (They recollect his birth even in aprakaöa
pastimes.) Performing various actions giving the highest bliss, he, the greatest friend, is the
supreme lord. He dwells in Mathurä and Dvärakä, supreme abodes inaccessible to Brahmä
and the devatäs, and performed various pastimes for us.

This identity manifests in Våndävana among the inhabitants of Vraja, which is filled with
pure prema which produces their individual relationships with Kåñëa. Kåñëa, a sweet mass of
auspiciousness in the family of Gokula, whose foot marks are worshipped by all jévas, an
offspring spreading joy beyond expectation, a sapphire in the great mine of his mother within
Mahävana of Vraja, has made his appearance. Though attacked by many demons like Pütanä
sent the evil Kaàsa, always destroying them in a favorable manner, like the moon for the
cakra birds, has been granted to us. Not considering his own pain, many times he has
protected us from great dangers, by using some power given by sages and devatäs who were
satisfied with his host of good qualities. He has fully nourished us with his sweet qualities
strung with cleverness, revealing deep friendliness, playful pastimes, qualities, beautiful form
and character. He is giving great bliss to us just by a light trace of his qualities. He radiates
his excellent sweetness, most astonishing, at every moment, which surpasses what we desire.
To protect all the devotees, he established a relationship with the famous Yadus and then
established the city of the Yadus for destroying groups of demons. He remained there for a
long time because of duties and comforted us many times through Uddhava and others when
our minds were suffering because of separation. Going to Kurukñetra on the pretext of
pilgrimage, only just maintaining our breathing, gathered together by the millions with great
longing, we attained that ocean of sweetness. He had us live for some months close to him,
and revived us completely at all times by hinting that he belonged to us, revealing to us his
indescribable gestures of affection, hidden from the Yadus who appeared to be ignorant of
this while acting has his closest associates. Indicating that our Våndävana was most dear to
him, making us believe that he would quickly returning by uttering oaths, he sent us back
with insistence. Worrying that we had begun to give up our lives because he did not return,
before he had finished his duties to the Yadus, he has now quickly returned to Gokula.
Pulling us from the mouth of the black snake of separation, he sprinkles us with the full
sweetness of his glance. (In the aprakaöa pastimes they recollect his prakaöa pastimes.)

There, at every moment he nourishes us with his profuse affection which is his very nature,
always fresh and pure. He nourishes us with multiple streams of his sweet beauty, with his
excellent flower ornaments not enjoyed by others, by bestowing special sweetness of his
gestures, by the play of his brilliant, astonishing knowledge and variety of qualities, by
bewildering us with the sound of his flute enchanting us with its mantras, with his childlike
play, calling the cows and herding the cows. In Våndävana, he nourishes us with the sublime
sweetness and cleverness of his pastimes of going from and returning to Gokula, by his
intense affection revealed in his arts of playing which enliven his friends appropriately.

We cannot perceive how time comes and goes. Some say that the verse spoken by Çukadeva
jayati jana-nivasaù (SB 10.90.48) was thus spoken by the devotees of Vraja when Kåñëa
returned from Dvärakä since it expresses a particular meaning free of suffering. It is possible
that Bhägavatam has various meanings since it is the very form of a wise käma-dhenu,
yielding what one desires.

He who is dearer than millions of our lives and who destroys the suffering of all moving and
non-moving beings due to separation spread over the universe, and particularly Våndävana,
remains supremely excellent. This means he remains most excellent in Våndävana alone, for
this describes the bhäva of the trees of Våndävana!

kevalena hi bhävena gopyo gävo nagä mågäù

ye ’nye müòha-dhiyo nägäù siddhä mäm éyur aïjasä

The inhabitants of Våndävana, including the gopés, cows, mountains, animals, living entities
with stunted consciousness such as bushes and thickets, and snakes such as Käliya, all
achieved the perfection of life by unalloyed love for me and thus very easily achieved me. SB
11.12.8

He is further described. He has a smiling face (susmita-çré-mukhena) by which he reveals his

great satisfaction, his perpetual enjoyment of bliss, with the gopés at all times. What does he
do? He increases the supreme playful form (deva) called love (käma) of the women of the
village (pura) of Vraja, who had manifested anuräga. It is the supreme form called käma
since is the topmost bliss among all types of prema.

“They say that Kåñëa is the son of Devaké. Then why do you identify him as yours?” It is a
false rumor that he is the son of Devaké (devaké-janma vadaù). “Then why is he called
Väsudeva, son of Vasudeva?” He is called Väsudeva because he is the shelter (niväsa,
Väsudeva) of us, his own people (jana). Or he is called Väsudeva because he dwells in us
(väsu) and he plays (deva). Garga’s words präg ayaà väsudevasya (SB 10.8.14) do not
appeal to us. “Why is he said to be Devaké’s son?” He has the best of the Yadus as his
assistants, in order to destroy the evil dynasties, through Arjuna and others who act as his
arms. Present participle asyan can indicate indirect cause. Since he was famous as being
born from her, the Yadus would act as his assistants. After killing Kaàsa Kåñëa said to Nanda:
jïätén vo drañöum eñyämo vidhäya suhådäà sukham: I will return to see you, my relatives,
making my friends happy.” (SB 10.45.23) The words in the verse act as modifiers, describing
the form of Kåñëa, as in ayam udayati mudrä-bhaïjanaù padminénäm: the sun is the breaker
of the locks of the lotuses. This verse is found in Sat-ukti-karëämåtam compiled by Çrédhara
däsa.

ayam udayati mudrä-bhaïjanaù padminénäm

udaya-giri-vanälé-bäla-mandära-puñpam |

viraha-vidhura-koka-dvandva-bandhur vibhindan

kupitakapi-kapola-kroòa-tämras tamäàsi ||

Breaking the seal on the lotuses, the new Mandara flower on Udaya Mountain, the friend of
cuckoo pairs distressed by separation, the sun appears, breaking the darkness, red like the
hollow cheek of an angry monkey. 10 Çukadeva speaks the verse.

183.

The people of Vraja were not aware of time because of their great bliss. vrajati na hi yaträpi
samayaù: time does not pass there. (Brahma-saàhitä 5.56) Overcome with the bliss of
Kåñëa’s arrival they always think, "He has come today.”

Just as one enters the mood of the prakaöa pastimes in the aprakaöa svärasiké pastimes, so one
enters the mood of individual manifestations in mantropäsanä-mayé pastimes. The condition
of the Gaìgä is present in a series of its lakes. In both cases, they are regarded equally . go-
gopa-gopikä-saìge yatra kréòati kaàsahä: the killer of Kaàsa plays in Vraja in association
with the gopés. govinda gopéjana-vallabheça kaàsäsuraghna: O Govind, lord of the gopés,
killer of Kaàsa and Agha! (Padma Puräëa Pätäla-khaëòa) As in the svärasika so in the
mantropäsanä-mayé pastimes one meditates on the son of Nanda. sakala-loka-maëgalo
nanda-gopa-tanayo devatä: the devatä of the mantra is the son of Nanda, auspicious for the
whole world. (Gautaméya-tantra)

Since special moods of the prakaöa pastimes enter into aprakaöa pastimes, appearance and
disappearance pastimes are also described in the aprakaöa experience but as one event not
many. Even though they have awareness of previously experiencing these events in time
without beginning, Kåñëa repeatedly appears in this world in order reinforce and refresh that
mood.

Thus it was shown that Kåñëa is Svayam Bhagavän. He manifests most excellently in Gokula.
He shows great powers there: he showed himself as the lord of millions of universes, the
single form of rasa composed of existence, knowledge and unlimited bliss. He is full of
compassion, giving the position of a mother to Pütanä. And he is full of sweetness. The
queens of Dvärakä pray:

vraja-striyo yad väïchanti pulindyas tåëa-vérudhaù

gävaç cärayato gopäù pada-sparçaà mahätmanaù

We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the
cowherd boys and even the aborigine Pulinda women desire—the touch of the dust he leaves
on the plants and grass as he tends his cows. SB 10.83.43

This statement is suitable because it indicates the special nature of the sweetness revealed in
the gopés, endowed with the highest prema, endowed with the good fortune to touch his feet.
Thus it is also said:

kä stry aìga te kala-padäyata-veëu-géta-

sammohitärya-caritän na calet tri-lokyäm

trailokya-saubhagam idaà ca nirékñya rüpaà

yad go-dvija-druma-mågäù pulakäny abibhran

Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious behavior
when bewildered by the sweet, drawn-out melody of your flute? Your beauty makes all three
worlds auspicious. Even the cows, birds, trees and deer manifest the ecstatic symptom of
bodily hair standing on end when they see your beautiful form. SB 10.83.40

He performs intimate pastimes. This is praised.

pitarau nänvavindetäà kåñëodärärbhakehitam

gäyanty adyäpi kavayo yal loka-çamaläpaham

Great devotees sing of the activities of Kåñëa in his childhood which Vasudeva and Devaké
could not experience and which even today destroy the sins of all people. SB 10.8.47

His paraphernalia is the greatest.

våndävanaà govardhanaà yamunä-pulinäni ca

vékñyäséd uttamä prété räma-mädhavayor nåpa

O King Parékñit, when Räma and Kåñëa saw Våndävana, Govardhana and the banks of the
River Yamunä, they both enjoyed great pleasure. SB 10.11.36

His associates are the greatest.

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because Kåñëa gave them prema, which
is the highest bliss, eternal and complete. SB 10.14.32

itthaà satäà brahma-sukhänubhütyä däsyaà gatänäà para-daivatena

mäyäçritänäà nara-därakeëa säkaà vijahruù kåta-puëya-puïjäù

In this way with an abundance of splendor caused by Kåñëa, they played with him, who was
pure consciousness known as Brahman for the jïänés, who was the Supreme Lord for the
devotees with däsya-bhäva and who was an ordinary human child for those covered by
material illusion. SB 10.12.11

nandaù kim akarod brahman çreya evaà mahodayam

yaçodä ca mahä-bhägä papau yasyäù stanaà hariù

What pious acts did Nanda perform to cause such affection and what pious acts did most
fortunate Yaçodä perform so that the Lord drank from her breast? SB 10.8.46

etäù paraà tanu-bhåto bhuvi gopa-vadhvo

govinda eva nikhilätmani rüòha-bhäväù

väïchanti yad bhava-bhiyo munayo vayaà ca

kià brahma-janmabhir ananta-kathä-rasasya

Among all persons on earth, these cowherd women alone have attained prefect bodies, for
they have achieved mahäbhäva for Govinda, the source of all forms of the Lord. Their pure
love is desired by those who fear material existence, by great sages, and by ourselves as well.
For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a
high-class brähmaëa, or even as Brahmä himself? SB 10.47.58

gopyas tapaù kim acaran yad amuñya rüpaà

lävaëya-säram asamordhvam ananya-siddham

dågbhiù pibanty anusaväbhinavaà duräpam

ekänta-dhäma yaçasaù çréya aiçvarasya

What worship must the gopés have performed! With their eyes they always drink the nectar
of Kåñëa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That
loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and
extremely rare. SB 10.44.14

He displays his highest limits with the gopés:

taträtiçuçubhe täbhir bhagavän devaké-sutaù

madhye maëénäà haimänäà mahä-marakato yathä

Kåñëa, though naturally endowed with all powers, appeared most brilliant in the midst of the
dancing gopés, like a sapphire in the midst of golden gems. SB 10.33.6

Among the gopés one is special:

anayärädhito nünaà bhagavän harir éçvaraù

yan no vihäya govindaù préto yäm anayad rahaù

Certainly this particular gopé has perfectly worshiped the all-powerful Lord who takes away
distress, Govinda, since he was so pleased with her that he abandoned the rest of us and
brought her to a secluded place. SB 10.30.38

What can be said of Çré Rädhikä, famous as possessor of the highest prema? Here is the truth
in this matter. In Bhagavat Sandarbha, Bhagavän was delineated as supreme and his two
çaktis were described. The first çakti is the Lord’s consort emanating from his svarüpa,
absorbed in him, belonging to him, and worshipped as the Lord by the Çré-vaiñëavas. The
second çakti is mäyä regarded with indifference by them like the material world. It is also
under his control and is his çakti for producing the universe. The first çakti is called Lakñmé
and the word is used like the possessor of the çakti, Bhagavän. This was shown in Bhagavat
Sandarbha. In this present Sandarbha Bhagavän is defined by the name Kåñëa. What is the
name of his svarüpa-çakti? That should be defined.

In the two cities that çakti is represented by the queens. In Mathurä of the aprakaöa pastimes
it is said that Rukmiëé resides there. This of course represents other queens as well. That
these queens are the Lord’s svarüpa-çakti is indicated in the discussion between Çiva and his
wife in Skanda Puräëa, Prabhäsa-khaëòa:

purä kåñëo mahätejä yadä prabhäsam ägataù |

sahito yädavaiù sarvaiù ñaö-païcäçat-prakoöibhiù ||

ñoòaçaiva sahasräëi gopyas tatra samägatäù |

lakñam ekaà tathä ñañöhir ete kåñëa-sutäù priye || ity upakramya,

tato gopyo mahä-devi vidyäyäù ñoòaça småtäù |

täsäà nämäni te vakñye täni hy ekamanäù çåëu ||

lambiné candrikä käntä krürä çäntä mahodayä |

bhéñaëé nandiné çokä supürva-vimalä kñayä ||

çubhadä çobhanä puëyä haàsa-sétä kalä kramät |

haàsa eva mataù kåñëaù paramätmä janärdanaù ||

tasyaitäù çaktayo devi ñoòaçaiva prakértitäù |

candra-rüpé mataù kåñëaù kalä-rüpäs tu täù småtäù ||

sampürëa-maëòalä täsäà mäliné ñoòaçé kalä |

pratipat-tithim ärabhya saïcaraty äsu candramäù ||

ñoòaçaiva kalä yäs tu gopé-rüpä varäëane |

ekaika-çastäù sambhinnäù sahasreëa påthak påthak ||

evaà te kathitaà devi rahasyaà jïäna-sambhavam |

ya evaà veda puruñaù sa jïeyo vaiñëavo budhaiù ||

Long ago when powerful Kåñëa went to Prabhäsa with all the five hindered and sixty million
Yädavas sixteen thousand queens also gathered there, along with one hundred and six
thousand sons, the sixteen vidyäs were there O Parvaté! I will list their names. Be attentive.
Lambiné, candrikä, käntä, krürä, çäntäm mahodayä, bhéñaëé, nandiné, çokä, vimalä, Kñayä,
çubhadä çobhanä, puëyä and Haàsa-sétä. These are portions of Haàsa who is Kåñëa or
Paramätmä. These sixteen çaktis are glorified o Parvaté! Kåñëa is like the moon and the çaktis
are like his sixteen phases. The sixteenth portion is Mäliné. She makes the circle complete
(full moon). The moon moves through them starting with the first lunar day. The sixteenth
portions which have the form of queens, O Parvaté! Each divides into thousands. O Parvaté!
I have explained to you the secret which gives rise to knowledge. He who knows this is
known as a Vaiñëava by the wise.

Gopyaù here means queens since gopa means a king . Lambiné is the avatära çakti. Supürva-
vimalä means Suvimalä. Hamña-sétä means Sétä possessed by Haàsa. Haàsa is Kåñëa. He is
like the moon. The çaktis are like phases of the moon, which are the nectar of the moon. The
last çakti was not mentioned in the list. That is Mäliné, the great çakti, which is complete, all
the phases together. The example of the moon is completed by explaining the tithis. The
moon moves through them (äsu). The sixteen have forms of queens since they are forms of
Vidyä. He who knows this is a Vaiñëava because this is secret teaching about sixteen forms of
knowledge and one can infer his qualities as a Vaiñëava by this knowledge.

Krürä, bhéñané and çokä, çakti which arise form the Lord’s svarüpa are responsible for
manifesting Kåñëa’s harsh nature (krüra) such as before Kaàsa’s wrestlers. Mallänäm açäniù:
Kåñëa was like a thunderbolt for the wrestlers (SB 10.47.17) He gives terror (bhéñané) to the
wicked. Måtuù bhoja-pateù: for Kaàsa Kåñna was death. He causes lamentation (çokä) to
related persons. asatäm çästä: he was a punisher for the impious kings (they would lament
when Kaàsa was killed). That is the meaning of these çaktis. The çaktis act just like the
brilliance of the sun in relation to darkness which is favored by owls. Kåñëa is like the moon
and the çakti are like its phases (kalä). This indicates that they arise from his svarüpa.

Since the çaktis arise from his svarüpa-çakti, they are in the category of Lakñmé. This position
of Lakñmé is indicated in the following:
gåheñu täsäm anapäyy atarka-kån

nirasta-sämyätiçayeñv avasthitaù

reme ramäbhir nija-käma-sampluto

yathetaro gärhaka-medhikäàç caran

The Lord, performer of the inconceivable, constantly remained in each of his queens’ palaces,
which were unequaled and unexcelled by any other residence. There, fully saturated with a
special prema, he enjoyed with his pleasing wives, and like an ordinary husband he carried
out his household duties. SB 10.59.43

Çrédhara Svämé says in his commentary ramäbhiù means “with Lakñmis, who are his aàças.”
He enjoyed (reme) with them because they were his svarüpa-çakti. He was pervaded by käma
(käma-samplutaù), a special type of prema, arising from a special function of his çakti of the
highest bliss (nija). Çukadeva speaks the verse.

184.

And thus, the eight principal queens are definitely his svarüpa-çakti. Among them
Satyabhämä is bhü-çakti. This is known from Padma Puräëa. Yamunä (Kälindé) is his kåpa-
çakti. One should see glorification of Yamunä in Skanda Puräëa. However in Hari-vaàça in it
said that because Satyabhämä is famous for her great good fortune she should be known as
bhü-çakti endowed with prema-çakti. Rukmiëé is Lakñmé herself. She is famous in this
regard:

dvärakäyäm abhüd räjan mahä-modaù puraukasäm

rukmiëyä ramayopetaà dåñövä kåñëaà çriyaù patim

Dvärakä’s citizens were overjoyed to see Kåñëa, the Lord of Lakñmé, united with Rukmiëé,
within who Lakñmé had merged. SB 10.54.60
Since she is by nature Lakñmé, there is mutual qualification of her and Kåñëa:

asyaiva bhäryä bhavituà rukmiëy arhati näparä

asäv apy anavadyätmä bhaiñmyäù samucitaù patiù

Rukmiëé, and no one else, deserves to become his wife, and he also, possessing such flawless
beauty, is the only suitable husband for Princess Rukmiëé. SB 10.54.37

The people of Vidarbha speak to each other.

185.

täà rüpiëéà çréyam ananya-gatià nirékñya

yä lélayä dhåta-tanor anurüpa-rüpä

prétaù smayann alaka-kuëòala-niñka-kaëöha-

vaktrollasat-smita-sudhäà harir äbabhäñe

As he contemplated her, the actual goddess of fortune, who desires only him, Kåñëa smiled.
The Lord assumes various forms to enact his pastimes, and he was pleased with her form as it
was just suitable for her to serve him. Her charming face was adorned with curling hair,
earrings, a locket on her neck, and the nectar of her bright, happy smile. The Lord then spoke
to her as follows. SB 10.60.9

bhagavän api govinda upayeme kurüdvaha

vaidarbhéà bhéñmaka-sutäà çriyo mäträà svayaà-vare

O hero among the Kurus, the Supreme Lord, Govinda, married Bhéñmaka’s daughter,
Vaidarbhé, who was a direct expansion of the goddess of fortune. SB 10.52.16

Çriyo maträm means “She included within herself all beauty.” This is also the case when
mätram means “only.” Since she is the shelter which included Lakñmé of Vaikuëöha, she is
Lakñmé herself, complete in all respects.

nanv evam etad aravinda-vilocanäha

yad vai bhavän bhagavato ’sadåçé vibhümnaù

kva sve mahimny abhirato bhagaväàs try-adhéçaù

kvähaà guëa-prakåtir ajïa-gåhéta-pädä

Actually, what you have said is true, O lotus-eyed one! I am indeed unsuitable for the
almighty Lord. What comparison is there between that Supreme Lord, who is master of the
three primal deities and who delights in his own glory, and myself, a woman of mundane
qualities whose feet are grasped by fools? SB 10.60.34

Thinking herself to be a reflection of the Lord’s aàça (guëa-prakåti--Durgä) is simply an

expression of her humility. Or guëa-prakåtiù can mean “She who has a low nature.”

Because she comes as human-like avatära, she speaks with humility:

syän me taväìghrir araëaà såtibhir bhramantyä

yo vai bhajantam upayäty anåtäpavargaù

May your feet, which give freedom from illusion by approaching their worshiper, give shelter
to me, who have been wandering from one material situation to another. SB 10.60.43
However, by divine inspiration, there is another meaning. O lotus-eyed Lord! I am not like
you, the Lord. What you have said is certainly the present situation and nothing else.
Satisfied with the powers (mahimni) inherent in your svarüpa (sva), what can compare to the
Lord? On the other hand, who can compare with me who have a svarüpa (prakåtiù) of power
and other qualities (guëa)? The two of them are situated together as one svarüpa. My feet
are served by those who know (jïa) you, Viñëu (a) (ajïa-gåhéta-padä). Since the çakti and
çaktimän are not essentially different, they are similar, with lack of an article and object to
which it is compared in the verse.

Såtibhir bhramantyä means “I have been wandering on your path. Devatve deva-dehaiyaà
manuñyatve ca mänuñé: when you appear as a devatä I take a devatä body and when you
appear as a human, I appear as human. (Viñëu Puräëa 1.9.143)

astv ambujäkña mama te caraëänuräga

ätman ratasya mayi cänatirikta-dåñöeù

yarhy asya våddhaya upätta-rajo-’ti-mätro

mäm ékñase tad u ha naù paramänukampä

O lotus-eyed one, though you are satisfied within yourself and thus rarely turn your attention
toward me, please bless me with steady love for your feet. It is when you assume a
predominance of passion in order to manifest the universe that you glance upon me, showing
me what is indeed your greatest mercy. SB 10.60.46

Here also, her identifying with prakåti is explained as arising from humility. Or you have
accepted to be a householder who is very attracted (upätta-räjotimätraù) to all beings. There
is another meaning. In reply to Kåñëa’s words “I am indifferent” she replies, “O lotus eyed
Lord! I have attraction to the feet of you who have attraction for me.” Her attractive nature is
described elsewhere by the Lord himself:

tathäham api tac-citto nidräà ca na labhe niçi

As Rukmiëé’s mind is fixed on me, my mind is fixed on her. SB 10.53.2

“Why do I, attached to myself, have attraction to you?” Your vision is devoid of seeing
difference (anatirikta-dåñöeù) between me (mayi), your çakti, and yourself (ätman), the
possessor of the çakti. Having attraction for me is proper since the çakti and çaktimän are
non-different or since the two of us are perceived as both being excellent.

Since there is inherent attraction because of our excellence, when you look at me with
attraction which arises (upättä rajo’ timäträ) to increase bhäva or rati (asya), that is the
highest mercy for us. I have firm belief that in relation to me indifference does not take
place. That is shown elsewhere. This shows that Rukmiëé is Lakñmé herself. Çukadeva speaks
the verse.

186-187.

The manifestation of his svarüpa-çakti in Våndävana is the Vraja gopés.

änanda-cinmaya-rasa-pratibhävitäbhis

täbhir ya eva nija-rüpatayä kaläbhiù |

goloka eva nivasaty akhilätma-bhüto

govindam ädi-puruñaà tam ahaà bhajämi ||37 ||

I worship the Supreme Lord Govinda who, though regarding all the inhabitants as his very
self, resides in Goloka exclusively with the young gopés, who are embodiments of madhura-
rasa. He accepts them as his wives, while they respond to his conjugal affection reciprocally.
Brahma-saàhitä 5.37

Täbhiù refers to th gopés since that word is used in the context of the mantra . Kaläbhiù
means “with his çaktis.” They function as his very svarüpa (nija-rüpatayä). Because of their
previously described excellence, they are çakti. They are in the category of Lakñmé, since they
are a manifestation of the highest perfection. That is also stated in Brahma-saàhitä. Lakñmé-
sahasra-çata-sambhrama-sevyamänam: Govinda is served by hundreds of thousands of
Lakñmés. Çriyaù käntäù käntaù parama-puruñaù: the supreme person Kåñëa and his beloved
who are Lakñmés exist in Goloka. In Sväyambhuva Agama, three special consorts are
designated as Çré, Bhü and Lélä and are superior in excellence to Lakñmé. The gopés are
superior to these Lakñmés situated in Vaikuëöha. These are the Lakñmés of Våndävana.

päda-nyäsair bhuja-vidhutibhiù sa-smitair bhrü-viläsair

bhajyan madhyaiç cala-kuca-paöaiù kuëòalair gaëòa-lolaiù

svidyan-mukhyaù kavara-rasanägranthayaù kåñëa-vadhvo

gäyantyas taà taòita iva tä megha-cakre virejuù

With feet perform dance steps on the ground, with hands gesturing, with smiles and
movements of their brows, with their braids and belts tied tight, their waists bending, their
faces perspiring, the garments on their breasts moving this way and that, and their earrings
swinging on their cheeks, Kåñëa’s young consorts, singing, shone like streaks of lightning in a
mass of clouds. SB 10.33.7

They are described as kåñna-vadhvaù: Kåñëa’s consorts. It is said in Gopäla-täpané Upaniñad

gopé-janävidyä-kalä-prerakaù in explaining the word gopé-jana in the ten syllable mantra. The
gopés are the functional form (kalä) of the complete form of vidyä (ä-vidyä): they are the
forms of the highest type of prema. Vidyä means bhakti because it is said räjä-vidyä raja-
guhyam: bhakti is the king of vidyäs, the king of secrets. (BG 9.2) The phrase may be taken
as avidyä-kalä: they embody prema çakti which bewilders all the senses. This must be the
meaning since the Lord has no contact with material avidyä (ignorance). This is the
meaning, which is the alternative to the meaning used by worshippers of the universal form
who know only the powerful aspect of the Lord. One meaning of gopé-jana given in
Gautaméya-tantra is “prakåti and the elements.”11 Yo gopän jévän vai ätmatvenäsåñöi-
paryantam äläti sa gopälo bhavati: he is called Gopäla because he accepts the jévas as himself
from the beginning to the end of creation. (Gopäla-täpané Upaniñad 2.40) Gopäla-täpané
Upaniñad also explained the word ävidyä as above.
It is said:

hlädinyä saàvid-äçliñöaù saccidänanda éçvaraù |

svävidyä-saàvåto jévaù saàkleça-nikaräkaraù ||

The Lord is eternity, knowledge and bliss, embraced by the saàvit-çakti and by the hlädiné-
çakti. The jéva surrounded by ignorance undergoes countless suffering. Çrédhara Svämé 1.7.6

hlädiné sandhiné saàvit tvayy ekä sarva-saàçraye |

hläda-täpa-karé miçrä tvayi no guëa-varjite ||

In you who are devoid of material qualities, the mixture of happiness and distress found in
the material world does not exist. Vi ñëu Puräëa 1.9.44-45

The word vallabha means the inspiration for the various pastimes with the gopés. Vallabha
means husband, since Durväsä explained to the gopés sa vo hi svämé: he is your husband. It is
said some had practiced this position in previous births. This is one type. The others were
nitya-siddhas.

täbhir vidhüta-çokäbhir bhagavän acyuto våtaù

vyarocatädhikaà täta puruñaù çaktibhir yathä

Encircled by the gopés, who were now relieved of all distress, Kåñëa, perfect in himself,
without fault, shone forth more splendidly than previously. My dear King, Kåñëa thus
appeared as the Lord encircled by his spiritual potencies. SB 10.32.10
Yathä here means “suitably” rather than “as if.” Thus he shone more profusely. This is
because he is the sole revealer of his çaktis.

gopyo labdhväcyutaà käntaà çriya ekänta-vallabham

gåhéta-kaëöhyas tad-dorbhyäà gäyantyas tam vijahrire

Having attained as their intimate lover Acyuta, the exclusive consort of the goddess of
fortune, the gopés enjoyed great pleasure. They sang his glories as he held their necks with
his arms. SB 10.33.15

The gopés are also Lakñmé (çriyaù). Having attained attractive Kåñëa (käntam) who enjoys by
himself, being celibate (ekänta-vallabham), they sang. Çukadeva speaks the verse.

188.

The gopés are in the highest position because they are predominated by the most excellent
prema-rasa, a special function of the essence of hlädiné-çakti. That is explained in änanda-
cinmaya-rasa-pratibhävitäbhiù: they are the counterpart of Kåñëa’s special prema-rasa.
(Brahma-saàhitä 5.30) Änanda-cinmaya-rasa means special prema-rasa. By their
manifestation of intense prema, Kåñëa reveals the highest satisfaction with them. By this, his
desire to enjoy with them arises.

bhagavän api tä rätåéù çäradotphulla-mallikäù

vékñya rantuà manaç cakre yoga-mäyäm upäçritaù

Kåñëa, the Supreme Lord, upon seeing those autumn nights scented with blossoming jasmine
flowers, taking shelter of his yogamäya, decided to fulfill the desires of the gopés. SB 10.29.1
He took shelter of yoga-mäyä, his svarüpa-çakti, which accomplishes the impossible in order
to produce excellence in his pastimes. He engaged her for that purpose. Çukadeva speaks the
verse.

189.

Their names are given in Bhaviñya Puräëa Uttara-khaëòa, in a discussion between Kåñëa and
Yudhiñöhira concerning malla-dvädaçé.

gopé-nämäni räjendra prädhänyena nibodha me |

gopälé pälikä dhanyä viçäkhä dhyäna-niñöhikä |

rädhänurädhä somäbhä tärakä daçamé tathä ||

Hear from me the names of the principal gopés, O king! The ten gopés are Gopälé (head of a
group friendly with Candrävalé), Pälikä (friendly with Candrävalé), Dhanyä (an unmarried
gopé) Ujjvala-nélamaëi 3.3512, Viçäkhä (Rädhä’s sakhé with her own group), and as well
Dhaniñöhä (Lalitä’s sakhé), She is mentioned among the sixty-four important gopés in Rädhä-
kåñëa-gaëodeça-dépikä.13 Rädhä, Lalitä (Anurädhä), Candrävalé (Somäbhä , Rädhä’s chief
competitor), Tärakä (Rädhä’s sakhé, somewhat distant) She is mentioned in Vidagdha-
mädhava 7.26. However, Mukunda Gosvämé in his commentary says that Tärakä and Pälikä
represent the opposing and neutral groups. 14 or Daçamé.

Däçamé is another name of Tärakä. In Skanda Puräëa, Dvärakä-mähätmya, Lalitä gives the
names of eight gopés: Lalitä, Çyämalä, Dhanyä, Viçäkhä, Rädhä, Çaivyä, Padmä, and Bhadrä.
Since the agamas state that the gopés number in the hundreds of millions one should
understand that there are other gopés besides those mentioned, known through scriptures
and by common knowledge.

Among all the gopés who are the functions of the highest sweet prema, Çré Rädhikä is the
highest essence since she is shown to be the pinnacle of the highest prema. This is revealed in
Préti Sandarbha. She has the highest excellence of prema. All the other çaktis such as
aiçvarya, not too much respected, follow after her. In Våndävana, Çré Rädhikä is Lakñmé
Svayam.

To indicate her chief position among the gopés she is given the name “ruler of Våndävana.” In
the discussion between Çaunaka and Närada it is said:

våndävanädhipatyaà ca dattaà tasyai pratyuñyatä |

kåñëenänyatra devé tu rädhä våndävane vane ||

Pleased with her, Lord Kåñëa made Rädha' the queen of Våndävana. In other places she is
Lakñmé, but in Våndävana forest she is Çré Rädhä. Padma Puräëa 5.77.39

In other places Devé presdies, but in the forest called Våndävana Rädhika alone presides.
Skanda and Matsya Puräëas also say:

väräëasyäà viçäläkñé vimalä puruñottame |

rukmiëé dväravatyäà ca rädhä våndävane vane ||

In Varaëäçi Viçäläkñé presides. In Puri Vimalä presides. In Dvärakä Rukmiëé presides and in
Våndävana Rädhä presides.

Because they all share the nature of çakti, Lakñmé, Sétä, Rukmiëé, and Rädhä are all counted
along with Devé (Durgä). But the difference is that those in the list are like Lakñmé. Durgä or
Devé is not the same as Lakñmé or the others. Gopäla-täpané Upaniñad and Räma-täpané
Upaniñad explain that they arise from Kåñëa’s svarüpa. Rädhä is described in Rudra-yamala:

bhuja-dvaya-yutaù kåñëo na kadäcic catur-bhujaù |

gopyaikayä yutas tatra parikréòati sarvadä ||

Kåñna has two arms and never four. Along with one gopé he plays in Våndävana eternally.

Her nature as svarüpa çakti is indicated by eternally playing with Kåñëa in Våndävana, with
mutually indestructible bonds. Ekayä (with one) indicates that Rädhä is the chief among the
gopés.

In Båhad-gautaméya-tantra Kåñna speaks to Balaräma:

sattvaà tattvaà paratvaà ca tattva-trayam ahaà kila |

tri-tattva-rüpiëé säpi rädhikä mama vallabhä ||

prakåteù para evähaà säpi mac-chakti-rüpiëé |

sättvikaà rüpam ästhäya pürëo’haà brahma-cit-paraù ||

brahmaëä prärthitaù samyak sambhavämi yuge yuge |

tayä särdhaà tvayä särdhaà näçäya devatä-druhäm ||

I am the three principles: sattva (cause), tattva (effect) and paratva (spiritual energy). The
form of these three is Rädhikä my consort. I am beyond prakåti and she is my çakti. Situated
in sattva I am and complete, engaged in the consciousness of Brahman. Requested by Brahmä
I appear in the world in every yuga with Rädhä for destroying the enemies of the devatäs.

Sattvam means effect and tattvam means cause. Superior to that is para. I am these three.

devé kåñëa-mayé proktä rädhikä para-devatä |

sarva-lakñmé-mayé sarva-käntiù saàmohiné parä ||

Rädhä, non-different from Kåñëa, is the supreme devatä. All Lakñmés reside within her. She
has all beauty, bewilders everyone and is supreme. Gautaméya-tantra

Åk-pariçiñöa says rädhayä mädhavo devo mädhavenaiva rädhikä | vibhräjante janeñv ä: Rädhä
shines with Kåñëa and Kåñëa shines with Rädhä among the people, everywhere.

Ä indicates “everywhere.” That Rädhä is supreme endowed with all good fortune is seen in
Ädi-varäha Puräëa, concerning her kuëòa. Also one should see anyäradhito nünam in
Bhägavatam .

In the first verse of Bhägavatam this meaning is also found. In that verse a meaning showing
the great powers of the two should be found as previously other meanings were found. A
meaning indicating the highest sweetness should be found also. Anvayät means “he follows
her since attachment to Rädhä, the form of his çakti of the highest bliss, exists at all times,
since she is his second form (itaraç ca). She (yataù) alone is the cause (janma) of madhura-
rasa (ädi). That the two are the leaders of astonishing pastimes in madhura-rasa is indicated.
He is skilful (abhijïaù) at all types of pastimes (artheñu). And she shines by her own self
(svaräö).

In describing the astonishing forms of the two, the Lord must show great mercy to me
Vyäsadeva. The Lord gives çabda-brahma which describes the Lord’s pastimes through the
heart to me, Veda-vyäsa (adi-kavaye), who first began describing his pastimes. Simultaneous
to starting this endeavor he revealed in my heart that great Puräëa completely. This is
explained the Seventh Chapter of the First Canto. The devotees like Çeña are bewildered
about her beauty and qualities. Having started to describe her, they cannot understand. If she
does not give mercy, I cannot describe even a drop of her pastimes even though I have
received the great mercy of Kåñëa. Only this much I could describe:

tais taiù padais tat-padavém anvicchantyo ’grato’baläù

vadhväù padaiù su-påktäni vilokyärtäù samabruvan

The gopés began following Kåñëa’s path, as shown by his many footprints, but when they saw
that these prints were thoroughly intermixed with those of his dearest consort, they became
perturbed and spoke. SB 10.30.26

Their astonishing forms are described. They spread their beauty in such a way (yathä) that
the elements exchange their natures (vinimayah). The sentence is not complete in saìskåt
(“They spread their beauty” is not written in the verse), because, being defeated by their
bhäva, Vyäsa could not describe it properly. For instance, by the manifestation of beauty from
their toe nails, the moon light becomes dull like water or earth (vari-mådäm), losing its
quality of brilliance. By contacting the sound of the flute river water rises up like flames of
fire and becomes like earth or stone, motionless. Earth and stone by their flashing abundant
beauty become bright like fire and by the sound of the flute become liquid like water. All this
is well known in descriptions of their pastimes.

While she is present, the three çaktis Çré, Bhü and Lélä or there is a manifestation the three
çaktis in the three places of Dvärakä, Mathurä and Våndävana become useless (mrñä) Or in
Våndävana alone when she is present three types of gopés according to dealings in rasa:
suhåd, udäséna (neutral), and pratipakña (inimical) in relation to the group leader are useless.
This means that in front of the wealth of Rädhä’s qualities, all of them have no meaning for
Kåñëa.

We should meditate on them. The word tat is understood to correspond with yat in the
verse. The two are considered one because the couple have attained non-difference by the
having the supreme bhakti-çakti or by the intensity of the rasa of mahäbhäva. It is in the
neuter from consideration of generality.

What is their nature? Through their influence (dhämnä svena), mäyä (kuhakam) of the
inimical party of Jaraté and others, obstacles to their pastimes, is always destroyed. They are
nitya-siddha (satyam) by their natures which were described. Or, they have become fixed
(satyam) in giving profuse bliss without cessation by mutual gestures etc. They are superior
to all (param) since no one else can astonish the universe by such unprecedented qualities
and pastimes.
When one quality is described by different expressions, where the two objects have
similarities, the ornament is called prativastüpamä. A string of such comparisons is called
upamiti-mälä-prativastüpamä. When two objects connected together by suitability of
qualities, the ornament is called sama. By this ornament, the two become one remarkable
principle as a couple, surpassing each others. By mutual sweetness of qualities the couple has
attained sameness (sama). To whom will the pastimes of his lotus feet not give pleasure,
through the bounteous river of sweet nectar which gives life to all jévas? Spontaneously this
object manifests itself (svataù sambhavi).

prativastüpamä sä syäd väkyayor gamya-sämyayoù |

eko’pi dharmaù sämänyo yatra nirdiçyate påthak ||

When in two sentences or descriptions, with implied similarity, a common attribute is

expressed in a different way in each sentence, it is called prativastüpamä. Sähitya Darpaëa
10.49

This is considered to be a mälä. An object should have praiseworthy qualities similar to

another object.

vastu välaìkåtir väpi dvidhärthaù sambhavé svataù |

kaveù prauòhokti-siddho vä tan-nibaddhasya veti ñaö |

The suggested sense of a word (dhvani) is of two types: based on a fact or an ornament. These
two types may be inherent (svataù sambhavi), established by the poet, or established by a
character portrayed by the poet. This makes six types.

ñaòbhis tair vyajyamänas tu vastv-alaìkära-rüpakaù |

artha-çakty-udbhavo vyaìgyo yäti dvädaça-bhedatäm ||

These six types suggest either a fact or an ornament. Thus there are twelve division of poetic
suggestion (dhvani). (258)

Thus çruti says rädhayä mädhavo devaù: Kåñëa exists with Rädhä.

aham eva paraà rüpaà nänyo jänäti kaçcana |

jänäti rädhikä pärtha aàçän arcanti devatäù ||

I am the supreme form. No one knows this form. Rädhä knows this form. The devatäs
worship my aàças. Ädi Puräëa

Their eternal pastimes are described by Rüpa Gosvämé:

väcä sücita-çarvaré-rati-kalä-prägalbhyayä rädhikäà

vréòä-kuïcita-locanäà viracayann agre sakhénäm asau |

tad-vakño-ruha-citra-keli-makaré-päëòitya-päraà gataù

kaiçoraà saphalé-karoti kalayan kuïje vihäraà hariù ||231 ||

Kåñëa made Rädhä lower her eyes in shame by boldly describing their pastimes of the
previous night in front of her friends. Taking that opportunity, he displayed his skill by
expertly drawing frolicking makaris on her breasts. In this way Kåñëa sported in the groves
and fulfilled His youthful years. BRS 2.1.231

Thus in four Sandarbhas, sambandha has been explained. In that sambandha, the
manifestation as Rädhä and Mädhava is most attractive for the person establishing a
relationship. Çruti says rädhayä mädhavo deva: Mädhava is always with Rädhä. For this
purpose I have displayed all these arranged verses. The sambandha is complete.

gaura-çyäma-rucojjvaläbhir amalair akñëor viläsotsavair

nåtyantébhir açeña-mädana-kalä-vaidagdhya-digdhätmabhiù |

anyonya-priyatä-sudhä-parimala-stomonmadäbhiù sadä

rädhä-mädhava-mädhurébhir abhitaç cittaà mamäkrämyatäm ||

At all times may my heart be overcome by the sweetness of Rädhä and Mädhava, by the pure,
abundant movements of their dancing eyes, by their brilliant beauty of gold and black,
completely anointed with countless, clever skills of love, causing madness by the multitude of
fragrance and nectar of each other.

Here ends Kåñëa Sandarbha, the fourth among the Sandarbhas which use Bhägavatam as their
source, and which contains the expert instructions of Rüpa and Sanätana Gosvämés, most
revered members of the grand assembly of all Vaiñëavas, following the lotus feet of Lord
Kåñëa Caitanya-deva, who descended to distribute his worship, in order to purify Kali-yuga.

The Kåñëa Sandarbha is the fourth of the Sandarbhas, which are the essence of all collections
of verses.