Sri Krsna-sandarbha

The second of the six famous “Sat-Sandarbhas” A logical and sastric establishment of
bhakti unto Lord Sri Krishna - by Srila Jiva Goswami

translated by Sriman Kusakratha Dasa, the late disciple of His Divine Grace A.C. Bhaktivedanta Swami
Prabhupada - Founder-Acarya of The International Society for Krishna Consciousness

VOLUME ONE

tau santoñayatä santau çréla-rüpa-sanätanau

dakñiëätyena bhaööena punar etad vivicyate
tasyädyaà granthanä-lekham kranta-vyutkranta-khaëòitaà
paryälocyätha paryäyäà kåtvä likhati jévakaù

tau-them; santoçayatä-pleasing; santau-saintly devotees; çréla-rüpa-Çréla Rüpa Gosvämé;

sanätanau-and Çréla Sanätana Gosvami; dakñiëäöyena-from south India; bhaööena-by Çréla
Gopäla Bhaööa Gosvämé; punaù-again; etat-this; vivicyate-is described; tasya-his; ädyam-
original; granthanä-lekham-writing; kranta-vyutkranta-various fallacious arguments;
khaëòitam-refuting; paryalocya-considering; atha-now; paryäyam-systematic arrangement;
kåtvä-having done; likhati-writes; jévakaù-Jéva Gosvämé.

Çréla Gopäla Bhaööa Gosvämé, the great philosopher from the southern provinces who
greatly pleased Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé, left many valuable notes
which defeat various philosophical misconceptions. Systematically arranging these notes, and
considering their content, Jéva Gosvämé writes this book, Kåñëa-sandarbha.

Anuccheda 1

Text 1

atha pürvaà sandarbha-trayeëa yasya sarva-paratvaà sädhitam, tasya çré-bhagavato

nirdhäraëäya sandarbho 'yam ärabhyate.

atha-now; pürvam-previously; sandarbha-trayeëa-by the three Sandarbhas; yasya-of

whom; sarva-paratvam-the position as the ultimate phase of the absolute truth superior to
everything and any other conception of God; sädhitam-conclusively demonstrated; tasya-of
Him; çré-bhägavataù-the Personality of Godhead, full of all opulences and powers;
nirdharaëäya-for the specific description; sandarbhaù-essay; ayam-this; ärabhyate-is begun.

1
 In the previous three sandarbhas the conception of God as the Supreme Person full of all
powers and opulences is proved to be the ultimate phase of the Absolute Truth, superior to
every other conception of God. This essay is written to give a specific description of that
Supreme Personality of Godhead.

Sarva-samvädiné Comment

atha iti nirdhäraëam. bahuñv ekasya nirëayaù

atha iti-beginning with the word atha; nirdhäraëam-the word nirdharana; bahusu--
among many; ekasya-of one; nirnayah- conclusion.

By the word nirdhäraëa it is intendied that Bhagavän is the ultimate feature of the
Absolute Truth.

Text 2

atha tatra prathamasya dvitéye vadanti ityädinä tad ekam eva tattvaà brahmäditayä
çabdyate ity uktam.

atha-now; tatra-in this connection; prathamasya-of the First Canto of Çrémad-

Bhägavatam (1.2.11);

"Learned transcendentalists who know the Absolute Truth

call this non-dual substance Brahman, Paramätmä or Bhagavän."*

Text 3

tad eva brahmädi-trayaà tasya tåtéye vivicyate. brahma tv iha

yatreme sad-asad-rüpe
pratiçiddhe sva-saàvidä
avidyayätmani kåte
iti tad brahma-darçanam

tat-that; eva-certainly; brahma-ädi-beginning with Brahman; trayam-three feature;

tasya-of that; tåtéye-in the Third Canto; vivicyate-is delineated; brahma-Brahman; tu-also;
iha-here; yatra-whenever; ime-in all these; sat-asat-gross and subtle; rüpe-in the forms of
pratiçiddhe-on being nullified; sva-saàvidä-by self-realization; avidyayä-by ignorance;
ätmani-in the self; krte-having been imposed; iti-thus; tat-that is; brahma-darçanam-the
process of seeing the Absolute.

These three features of the Absolute are described in the Third Canto of Çrémad-
Bhägavatam. The following verse (1.3.33) describes the Lord's Brahman feature:

2
 "Whenever a person experience, by self-realization, that both the gross and subtle bodies
have nothing to do with the pure self, at that time he sees himself as well as the Lord in His
Brahman feature."*

Text 4

ity-ädinä tatra viviktam apy ekäkärävirbhävatayä

saàçayäbhävät tat-tan-nirdhäraëärtham tat-tad-vacanaà
niddhriyate.

iti-ädinä-by this and other verses; tatra-in this connection; viviktam-discerned; api-
manifestation; saàçaya- of doubt; abhävät-because of the absence; tat-tat-various;
nirdharaëa of discrimination; artham-for the purpose; tat-tat-various; vacanam-
descriptions; na-not; uddhriyate-should be raised.

According to this verse and other descriptions in the Vedic literatures, the Brahman
feature of the Absolute has only one unvariegated aspect, and therefore, without any doubt, it
does not require an elaborate description in many words.

Text 5

çré-bhagavat-paramätmanos tu nänävirbhävatvät täni vacanäni tat-tan-nirdhäraëärtham

uddhriyante.

çré-bhagavat-of the all-opulent Personality of Godhead; paramätmanoù-and of His

localized expansion as the all-pervading Supersoul; tu-however; nänä-variegated;
ävirbhävatvät-because of manifestation; tani vacanäni-many words; tat-tat-various;
nirdharana-of discriminations; artham- for the purpose; uddhriyante-may be raised.

However, the Paramätmä and Bhagavän features of the Absolute manifest a great variety of
qualitites, and therefore they require an elaborate description.

Text 6

tatreçvaro niräkäro nästéti präë nirëétam

tatra-inthis connection; éçvaraù-the Supreme Controller; niräkäraù-without form or

qualitites; na-not; asti-is; prak-previously; nirëétam-conclusively demonstated.

Here we may note that in the final conclusion the Supreme Controller is not without form
and qualities. This has been proved in the earlier portion of this book (the previous
Sandarbhas).

3
Text 7

paramätmä-çabdena ca sarväntaryämi-puruñaù pratipäditas teçv eva sandarbheñu. tathä ca

sati tasmiàs tåtéyädhyäyärambhe evam äbhäñyam.

paramätmä-çabdena-by the word Paramätmä; ca-also; sarva-antaryämé-all-pervading;

purusah-Supreme Person; pratipäditaù-described; teñu-in these; eva-certainly;
sandarbheñu-in the Sandarbhas; tathä-in the same way; ca- also; sati-being; tasmin-in this;
tåtéya-adhyäya-of the Third Chapter; ärambhe-in the endeavor; evam-in this way;
abhäçyam-I described.

The Paramätmä, or all-pervading expansion of the Supreme Person present in everyone's

heart and in every atom, I have already described in the Third Chapter (Paramätma-
sandarbha) of this book.

Text 8

nanu pürvaà brahmäditayä tridhaiva tattvam ekam uktam tatra brahmaëaù kià lakñaëaà
bhagavat-paramätmanor vä, tatra tatra viçeñaù kaçcid vä kim astéti çré-çaunakädi-praçnam
äçaìkya çré-süta uväca

nanu-Is it not so?; pürvam-previously; brahma-ädi-yaya- beginning with Brahman tådhä-

in three ways; eva-certainly; tattvam-the Absolute Truth; ekam-single; uktam-is described;
tatra-in this connection; brahmaëaù-of Brahman; kim-what?; lakñaëam-characteristic;
bhagavat-of Bhagavan; paramätmanoù-of Paramätmä; vä-or; tatra tatra-in various points;
viçeñaù-specific distinction; kaçcit-certain; va- or; kim-what?; asti-is; iti-thus; çré-çaunaka-
ädi-of Çaunaka and the other sages; praçnam-querry; äçaìkya- guessing; çré-sütah-Süta
Gosvämé; uväca-said.

"Formerly you said that althout the Absolute Truth is one, It is manifestated in three
features. What are the qualities of these three features: Brahman, Paramätmä and Bhagavän?"
Thimking that this question might arise in the minds of Çaunaka and the other sages, Süta
Gosvämé said (Çrémad-Bhägavatam 1.3.1):

Text 9

jagåhe pauruñaà rüpaà

bhagavän mahad-ädibhiù
sambhütaà çoòaça-kalam
ädau loka-sisåkñayä

jagåhe-accepted; pauruñam-plenary portion as the puruña incarnation; rüpam-form;

bhagavän-the Personility of Godhead; mahat-ädibhiù-with the ingredients of the material
world; sambhütam-thus there was the creation of; çoòaça-kalam- sixteen primary principles;
ädau-in the beginning; loka-the universes; sisåkñayä-on the intention of creating.

4
 "In the beginning of the creation, the Lord (Bhagavän) first expanded Himself in the
universal form of the puruña incarnation and manifested all the ingredients for the material
creation. And thus at first there was the creation of the sixteen principles of material action.
This was for the purpose of creating the material universe."*

Text 10

yaù çré-bhagavaë pürëa-sad-aiçvaryatvena pürvaà nirdiñöaù, sa eva pauruñaà rüpaà

puruñatvenämnäyate yad rüpaà tad evädau sargärambhe jagåhe. präkåta-pralayeñv asmin
lénaà sat-prakaöatayä své-kåtavän.

yaù-who; çré-bhagavaë-Bhagavan; pürëa-full; sat- six; aiçvaryatvena-by possessing the

opulences; pürvam- previously; nirdiñöaù-described; saù-he; eva-certainly; pauruñam-of
the Puruña incaration; rüpam-the form; puruñatvena-as a person; ämnäyate-is considered;
yat-which; rüpam-form tat-that; eva-certainly; ädau-in the beginning; sarva-ärambhe-at the
time of creation; jagåhe-accepted; präkåta-of the material manifestation; pralayeñu-at the
times of dissolution; asmin-in Him; lénam-dissappearance; sat--of reality; prakaöatayä-by
manifestation; své-kåtavän- accepted.

This verse says that Çré Bhagavän, who was described in the previous chapter as the
possesor of six opulences in full perfection, accepts the personal form of the puruña
incarnation at the beginning of the material creation. At the time of annihilation, the material
world enters again within the puruña incarnation and only the eternal spiritual reality is
manifest.

Text 11

kim artham? taträha--loka-sisåkñayä. tasminn eva lénänäà lokänäà samasti-vyasty-

upädhi-jévänäà sisåkñayä prädurbhävanärtham ity arthah.

kim artham?-why?; tatra-in this connection; äha-he says; loka-the universes; sisåkñayä-
on the intention of creating; tasmin-in Him; eva-certainly; lénänäm-of the merged;
lokänäm-universes; samsasti-distinct; vyasti-as one; upädhi-deceptively appearing;
jévänäm-of living entities; siçrkñayä-on the intention of creating; prädurbhävana-of
manifesting; artham-for the purpose; iti-thus; arthaù-the meaning.

The question may be raised: "Why does Bhagavän accept the form of the puruña-
incarnation?" To answer this question. Süta Gosvämé uses the word loka-sisåkñayä (for the
purpose of creating the material universe). Along with the material universes, the eternally
individual living entities entered the Lord's body at the time of devastation, and appeared to
have become one with Him, although their individuality actually remained intact. In order to
again manifest the living entities and universes, Bhagavän expands Himself as the puruña
incarnation.

5
Text 12

kédåçaà sat tad rüpaà lénam asét taträha--mahad-ädibhiù saàbhütaà militam antar-
bhüta-mahad-ädi-tattvam ity arthaù.

kédåçam-like what?; sat-real; tat-that; rüpam-form; lénam-disappearance; äsét-was;

tatra-in this connection; äha-he says; mahat-ädibhiù-with the ingredients of the material
world; sambhütam-thus there was the creation of; militam-assembled together; antaù-
bhüta-entered within; mahat-ädi-ingredients of material creation; ädi-beginning with;
tattvam-principle; iti-thus; arthaù-the meaning.

One may ask what form the material universes took when they became merged within the
body of the puruña-incarnation. To answer this question, Süta Gosvämé used the word
"mahad-ädibhiù" (with the ingredients of the material world). The mahat-tattva and other
ingredients of the material world were thus contained within the body of the puruña-
incarnation.

Text 13

sambhüyämbhodhim abhyeti mahänadyo nagäpagäù ity ädau hi sambhavatir milanärthaù.

tatra hi mahad-ädéni lénäny äsann iti.

sambhüya-having come into existence; ambhonidhim-the oceans; abhyeti-attains; mahä-

nadé-ädyaù-the great rivers; näga-from the mountains; apagäù-flowing; iti-thus; ädau-
beginning; hi-certainly; sambhavatiù-creation; milana- meeting; arthaù-purpose; tatra-
there; hi-certainly; mahat- the mahat-tattva; ädéni-etc.; lénäëi-merged; äsan- become; iti-
thus.

The merging of the creation into the Supreme is described in the Vedic literatures: "The
creation enters the Supreme
as rivers flow from the mountains and enter the ocean." In this way the mahat-tattva and
other ingredients of the material world enter the form of the puruña-incarnation.

Text 14

tad evaà viñëos tu tréëé rüpäëi ity ädau mahat-srañöåtvena prathamaà puruñäkhyaà
rüpaà yacchayate, yac ca brahma-saàhitädau karaëärëavaçäyi-saìkarñaëatvena çrüyate, tad
eva jagåhe iti pratipäditam.

tat-therefore; evam in this way; viñëoh-of Viñëu; tu-certainly; tréëi-three; rüpaëi-forms;

iti-thus; ädau-in the beginning; mahat-of the mahat-tattva; srañöåtvena-by being the creator;
prathamam-first; puruña-purusa incarnation; äkhyam-named; rüpam-form; yacchayate-is
presented; yat- which; ca-also; brahma-saàhitä-in the Brahman-saàhitä; ädau-and other
Vedic literatures; karaëa-arnäva-çäyé- resting on the causal ocean; saìkarñaëatvena-as Lord

6
Saìkarñaëa; çrüyate-is heard form authorized sources; tat- therefore; eva-certainly; jagåhe
iti-the verse beginning with the word jagåhe; pratipäditam-is established.

The first puruña-incarnation is described as the original creator of the ingredients of the
material world. This is confirmed in the Sätvata Tantra:

"Viñëu, has three forms called puruñas The first, Mahä-Viñëu, is the creator of the total
material energy (mahat), the second is Garbhodakaçäyé, who is situated within each universe,
and the third is Kñérodakaçäyé, who lives in the heart of every living being."

That first puruña-incarnation, Lord Saìkarñaëa, who lies down on the causal ocean is
described in the Brahma-saàhitä and other Vedic literatures, as well as the verse beginning
with the word "jagåhe" which was quoted in Text 9.

Text 15

punaù kédåçaà tad rüpam. taträha çiòaça-kalaà tat-såñöy-upayogi-pürëa-çaktéty arthaù.

punaù-again; kédåçam-like what?; tat-that: rüpam- form; tatra-in this connection; äha-he
explains; çodaça-kalam-withthe 16 elements of creation; tat-that; såñöi-for creation;
upayogi-suitable; pürëa-perfect and complete; çakti-potencies; iti-thus; arthaù-the
meaning.

To further explain the nature of the Lord, Süta Gosvämé uses the word "ñoòaça-kalam"
(with the 16 elements of creation). This word shows that the Lord possesses all potencies
required to manifest the material cosmos.

Text 16

tad evam yas tad rüpaà jagåhe, sa bhagavän. yat tu tena gåhétam tat tu sva-såjyänäm
äçrayatvät paramätmeti paryavasitam.

tat-that; evam-in this way; yaù-who; tat-that; rüpam- form; jagåhe-accepted; saù-He;
bhagavän-Bhagavän; yat- because; tu-indeed; tena-by Him; gåhétam-accepted; tat-
therefore; tu-certainly; sva-såjyänäm-of that created by Him; äçrayatvät-because of being the
shelter; parama-ätmä- Paramätmä; iti-thus; paryavasitam-determined.

In conclusion, it is Bhagavän who accepts the form of the first puruña-incarnation

(Käraëodakaçäyé Viñëu) described in this verse (Text 9). When the Lord enters the universes
He assumes the feature known as Paramätmä.

Anuccheda 2

Text 1

7
 tasya puruña-rüpasya visarga-nidanatvam api pratipädayitum äha särdhena

tasya-of Him; puruña-rüpasya-in the form of the purusa incarnation; visarga-the

secondary phase of creation; nidänatvam-the state of giving; api-also; pratipädayitum-to
conclusively describe; äha-speaks; särdhena-the following one and a half verses.

To describe how the second puruña-incarnation arranges the activities of the secondary
phase of creation within each universe, (Süta Gosvämé) speaks the next one and a half verses
(Çrémad-Bhägavatam 1.3.2-3):

Text 2

yasyämbhasi çayänasya
yoga-nidräà vitanvataù
näbhi-hradämbujäd äséd
brahmä viçva-såjäà patiù

yasyävayava-saàsthänaiù
kalpito loka-vistaraù

yasya-whose; ambhasi-in the water; çayänasya-lying down; yoga-nidräm-sleeping

inmeditation; vitanvataù-ministering; nä-bhi-navel; hrada-out of the lake; ambujät-from
the lotus; äsét-was manifested; brahmä-the grandfather of the living beings; viçva-the
universe; såjäm-the engineers; patiù-master; yasya-whose; avayava-bodily expansion;
samsthänaiù- situated in; kalpitaù-is imagined; loka-planets of inhabitants; vistaraù-various;

"A part of the puruña lies down within the water of the universe. From the navel lake of
His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmä, the master
of all engineers in the universe, becomes manifest. It is believed that all the universal
planetary systems are situated on the extensive body of the puruña."*

Text 3

yasya puruña-rüpasya dvitéyena vyühena brahmäëòaà praviçya ambhasi garbhodake

çayänasyety ädi yojyam.

yasya-of whom; puruña-rüpasya-in the form of the puruña incarnation; dvitéyena in the
second; vyühena-expansion; brahma-aëòam-the material universe; praviçya-having entered;
ambhasi-on the water; garbhodake-on the Garbhodaka ocean; çayanasya-resting; iti-thus;
ädi-beginning; yojyam- suitable.

8
 This verse describes how the second puruña-incarnation (Garbhodakaçäyé Viñëu) enters
the universes and lies down (çayänasya) on the Garbhodaka ocean (ambhasi).

Text 4

yasya ca tadåçatvena tatra çayänasya avayava-saàsthänaiù säkñäc chré-caraëädi-sanniveçair

lokasya vistäro viräò-äkäraù prapaïcaù kalpitaù.

yasya-of whom; ca-also; tadåçatvena-by the state of being like this; tatra-there;
çayanasya-resting; avayava- bodily expansions; saàsthanaiù-situated in; säkñät- directly;
çré-caraëa-of the lotus feet; ädi-and other parts of the Lord's transcendental form;
sanniveçaiù-by contact; lokasya- of the material world; vistäraù-the expansion; viraö-
äkäraù-the universal form prapaïcah-the material cosmos; kalpitaù-imagined.

In these verses the words "çayänasya" (resting) and "avayava-saàsthänaiù" (situated on

the limbs of His transcendental form) show that the transcendental feet and other limbs of
the Lord were spread throughout the material universe. Because of this entrance of the Lord
into the universe it is sometimes considered that the entire universe is the body of the Lord
(viräö-rüpa).

Text 5

yathä tad-avayava-sanniveças tathaiva pätälam etasya hi päda-mülam ity ädinä

navénopäsakän prati manaù-sthairyäya prakhyäpitaù, na tu vastutas tad eva yasya rüpam ity
arthaù.

yathä-just as; tat-His; avayava-bodily expansion; sanniveçaù-contact; tathä-in the same

way; eva-certainly; pätälam-the planets at the bottom of the universe; etasya-of His; hi-
exactly; päda-mülam-soles of the feet; iti-thus; ädinä-beginning with; navéna-neophyte;
upäsakän-devotees; prati-to; manaù-of the mind; sthairyäya-for fixing; prakhyäpitaù-
described; na-not; tu-but; vastutaù-real; tat-that; eva-certainly; yasya-of Him; rüpam-
form; iti- thus; arthäh-the meaning.

The entrance of the transcendental form of the Lord within the material universe is the
cause of the conception of the universe as the Lord's form. This conception of the universal
form if the Lord is described in the Çrémad-Bhägavatam (2.1.26):

"Persons who have realized it have studied that the planets known as Pätäla constitute the
bottoms of the feet of the Universal Lord, and the heels and the toes are the Rasätala planets.
The ankles are the Mahätala planets, and His shanks constitute the Talätala planets."*

9
 This conception of the Lord's Universal form is meant to help the neophyte devotees fix
their minds on the Lord's form. The Universal Form is not actually real. It is only an
imagination.

Text 6

yad vä, candramä manaso jätaù ity ärabhya padbhyäà

bhümir diçaù çroträt tathä lokän akalpayat iti çrutes tair hetu-bhütair loka-visöaro racita ity
arthaù.

yad vä-perhaps; candramäù-the moon; manasaù-from the mind; jätaù-born; iti-thus

ärabhya-beginning; padbhyaà- with His two feet; bhümiù-the earth; diçaù-the directions;
çroträt-from the ear; tathä-in the same way; lokän-the varities of material manifestation;
akalpayat-created; iti- thus; çruteù-from the Çruti-çästra (Rg Veda 10.90.13-14); taiù-by
these; hetu-bhütaiù-as the cause; loka-of the material world; vistäraù-the expanse; racitaù-
created; iti- thus; arthaù-the meaning.

The conception of the Lord's Universal Form may also be understood in the following
way: Because the different varieties of the material manifestation have emanated from the
different limbs of the Lord's form, the universe may be considered a form of the Lord. This is
confirmed in the Vedic hymns:

"the moon is born from the mind of the Supreme Personality of Godhead."
-Åg Veda 10.90.13

"The Supreme Personality of Godhead created the earth from His two lotus feet. He
created the different directions from His sense of hearing. He created the different parts of the
material world from the parts of His transcendental body."
-Åg Veda 10.90.14

Text 7

tathä ca bhärate mokña-dharme näräyaëéye garbhodake çayänasya rüpäntareëa çvetadvépa-

pater väkyam

tathä-in the same way; ca-also; bhärate-in the Mahäbhärata; mokña-dharme-in the
Mokña-dharma; näräyaëéye-in the Näräyaëéya; garbha-udake-in the Garbhodaka ocean;
çayanasya-resting; rüpa-the form; antareëa-by being within; çvetadvépa-pateù-of Lord
Viñëu, the master of Çvetadvépa; väkyam-the statement.

10
 In the Mahäbhärata's Mokña-dharma Näräyanéya (Çänti-parva 339.12-14), Lord
Garbhodakaçäyé Viñëu, in His form as the master of Çvetadvépa, confirms this explanation in
the following verses:

Text 8

asman-mürtiç caturthé yä
säsåjac cheñam avyayam

sa hi saìkarñaëaù proktaù
pradyumnaà so 'py ajéjanat
pradyumnäd aniruddho 'haà
sargo mama punaù punaù

aniruddhät tathä brahmä

tan-näbhi-kamalodbhavaù
brahmaëaù sarva-bhütäni
sthävaräëi caräëi ca

asmat-My; mürtiù-form; caturthi-fourth; yä-which; sä-it; asåjat-created; çeñam-Çeña;

avyayam- imperishable; saù-He; hi-certainly; saìkarçanaù- Saìkarñaëa; proktaù-described;
pradyumnam-to Pradyumna; saù-He; api-certainly; ajéjanat-gave birth; pradyumnät- from
Pradyumna; aniruddhaù-Aniruddha; aham-I; sargaù- creation; mama-My; punaù puhaù-
again and again; aniruddhät- from Aniruddha; tathä-in the same way; brahma-Brahmä; tat-
from His; näbhi-from the navel; kamala-from the lotus flower; udbhavaù-born;
brahmaëaù-from Brahma; sarva-all; bhütäni-material elements and living entities;
sthavaräëi-non-moving; caräëi-and moving; ca-also.

"From My fourth expansion the eternal form of Lord Çeña is manifest. Then Lord
Saìkarñaëa is manifest and from Him Lord Pradyumna appears. From My appearance as Lord
Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's
navel, Brahmä is born, and form Brahmä all the material elements as well as the moving and
non-moving living entities appear."

Text 9

tatraiva vedavyäsaù

paramätmeti yaà prähuù

säìkhya-yoga-vido janäù

mahä-puruña-saà jïäà sa
labhate svena karmaëä
tasàat prasutam avyaktaà
pradhänaà tad vidur budhäù

11
avyaktäd vyaktam äpannaà
loka-såñöy-artham éçvarät
aniruddho hi lokeñu
mahän ätmeti kathyate

yo çau vyaktatvam äpanno

nirmame ca pitämaham

paramätmä-Paramätmä; iti-thus; yam-whom; prähuù- describe; säìkhya-yoga-vidaù-

learned in the säìkhya-yoga philosophy; janäù-persons; mahä-puruña-of the Supreme
Person; saàjïam-name; saù-He; labhate-attains; svena-by Hos own; karmaëä-
transcendental activities; tasmät-from Him; prasütam-is born; avyaktam-unmanifest;
pradhänam-primordial elements of material creation; tat-that; viduù-understand; budhäù-
those who are learned; avyaktät-from that unmanifested material nature; vyaktam-
manifestation; apannam- attained; loka-of the material world; såñöi-of the creation; artham-
for the purpose; éçvarät-from the Supreme Controller; aniruddhaù-Aniruddha; hi-certainly;
lokeñu-within all living entities; mahän ätmä-the Supersoul; iti-thus; kathyate-is described;
yaù asau-He; vyaktatvam-manifestation; apannaù- attained; nirmame-created; ca-also;
pitämaham-Brahmä.

Vedavyäsa also explains:

"They who are learned in saìkhya-yoga declare that Lord Aniruddha is the all-pervading
Supersoul. Lord Saìkarñaëa's transcendental deeds have expanded His reputation as the
Supreme Personality of Godhead. The wise know that the unmifest origins (pradhäna) of
material creation have emanated from Lord Çaìkarñaëa, and because of Him this original
form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading
Supersoul present in each universe, appears from Lord Saìkarñäëa, and He creates Brahmä,
the grandfather of all living entities."

Text 10

tad evaà saìkarñaëasya vaibhavam uktväniruddhasyäpy äha aniruddho hété, lokeñu

pratyekaà brahmäëòeñu mahätmä paramätmä. vyaktatvaà prakaöyaà pradyumnäd iti çeñaù.

tat-therefore; evam-in this way; saìkarñaëasya-of Lord Saìkarñaëa; vaibhavam-the glory;

uktvä-having described; aniruddhasya-of Lord Aniruddha; api-also; äha-describes;
aniruddhaù-Aniruddha; hi-certainly; iti-thus; lokeñu-in the worlds; pratyekam-in each;
brahmäëòesu-universe mahätmä- the word mahätmä; paramätmä-is Paramätmä;
vyaktatvam- vyaktatvam; prakaöyam-manifestation; pradyumnät-from Pradyumna; iti-thus;
çeñaù-the remainder of the verse is clear.

The first part of this passage describes the glories of Lord Saìkarñaëa, and the second part,
beginning with the words “aniruddho hi", describes the glories of Lord Aniruddha. The word

12
"lokeñu" means "in each universe" and the word "mahätmä" means the all-pervading
Supersoul (paramätmä). The word "vyaktatvam" means “manifested from Lord Pradyumna."
The rest of the verse is clear and requires no comment.

Text 11

sütena tv abheda-vivakñayä pradyumnaù påthän noktaù viñëos tu tréëi rüpäëi itivat.

sütena-by Süta Gosvämé; tu-indeed; abheda-the non-difference of the forms of Lord

Viñëu; vivakñayä-with a desire to explain; pradyumanaù-Lord Pradyumna; påthak-
specifically; na-not; uktaù-described; viñëos tu tréëi rüpäëi-the verse beginning viñëos tu
tréëi rüpäëi; itivat-just as.

Because Süta Gosvämé wanted to emphasize that all Viñëu-forms are actually the same
single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The
same reason prompted the author of Sätvata Tantra to avoid specifically naming the various
the various puruña-incarnations when he spoke the verse beginning "viñëos tu tréëi rüpäëi"
(which has been quoted in Anuccheda 1, Text 14).

Text 12

seyaà präkriyä dvitéyasya çañöhe dåçyate, yathä-sa eña ädyaù puruñah.

sä iyam-this same; prakriyä-activity of creation; dvitéyasya-of the Second Canto of

Çrémad-Bhägavatam; çañöhe-in the Sixth Chapter (verse 39) ; dåçyate-is observed; yathä-just
as; saù eñaù ädyaù puruñaù-in the verse sa eña ädyaù puruñaù kalpe kalpe såjaty ajaù
ätmätmäny atmanätmänaà sa saàyacchati päti ca.

The same description of the Supreme Personality of Godhead's creation of the material
world is found in the following verse of Çrémad-Bhägavatam (2.6.39):

"The Supreme original Personlity of Godhead, Lord Çré Kåñëa, expanding His plenary
portion as Mahä-Viñëu, the first incarnation, creates this manifested cosmos, but He is
unborn. The creation, however, takes place in Him, and the material substance and
manifestations are all Himself. He maintains them for some time and absorbs them into
Himself again."*

Text 13

ity ädi-padye öékä sa eña ädyo bhagavän yaù puruñävatäraù san såñöy-ädikaà karoti ity eñä.

iti-thus; ädi-padye-in the first line of the verse; öékä-commentary; saù eñaù ädyaù-the
phrase beginning with these words; bhagavän-refer to Bhagavän; yaù-who is; puruña-
avatäraù-the puruña incarnation; san-being so; såñté-ädikam-the creation, maintenance and
anihillation of the material world; karoti-performs; iti-thus; eñä-the commentary.

13
 In his commentary on the first line of this verse, Çrédhara Svämé explains:

"The phrase `sa eña ädyaù' refers to Bhagavän, the Supreme Personality of Godhead, who
appears as the puruña-incarnation, and thus creates, maintains and annihilates the material
worlds."

Text 14

evam ädyo 'vatäraù puruñaù parasya.

evam-in the same way; ädyaù avatäraù puruñaù parasya-the verse ädyo 'vatäraù puruñaù
parasya kalaù svabhävaù sad-asan-manaç ca dravyam vikäro guëa indriyäëi viräö svaräö
sthäsnu cariñëu bhümnaù.

The first puruña-incarnation is also described in Çrémad-Bhägavatam (2.6.42):

"Käraëärëavaçäyé Viñëu is the first incarnation of the Supreme Lord, and He is the master
of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of
nature, the senses, the universal form of the Lord, Garbhodakaçäyé Viñëu, and the sum total
of all living beings, both moving and nonmoving."*

Text 15

ity atra öékä parasya bhümnaù puruñaù prakåti-pravärtako yasya sahasra-çérña ity ädy ukto
lélä-vigrahaù sa ädyo 'vatära ity eñä.

iti-thus; atra-for this verse; öékä-commentary; parasya-of the word parasya; bhümnaù-
means the Supreme Personality of Godhead; puruñaù-the word puruña prakåti-pravärtakaù
yasya-means the creator of the material manifestation; sahasra-çérçaù ity-ädi-uktaù-the verse
sahasra-çérçaù puruñaù sahasräkñaù sahasra-pät sa bhümim viçvato våtvätyatiñöhad
daçäìgulam; lélä-for pastimes; vigrahaù-form; saù-He; ädyah avatäraù-the word ädyah
avatäraù; iti-thus; esa-it.

Çrédhara Svämé explains in his commentary:

"In this verse the word `parasya' means `of the Supreme Personality of Godhead' and the
word `puruñaù' means `the puruña-incarnation, who creates the material world'.
"This first puruña-incarnation (Käraëodakaçäyé Viñëu) is described in the Åg Veda
(10.90.1): `The Supreme Personality of Godhead then appeared as the first puruña-
incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the
puruña-incarnation exceeded the dimensions of the universe by the measurement of ten
fingers.'

14
 "We may also note in the connection that the Lord accepts the form of the puruña-
incarnation (ädyo 'vatäraù) in order to enjoy transcendental pastimes."

Text 16

tathä tåtéyasya viàçe daivena ity ädikam.

tathä-in the same way; tåtéyasya-of the Third Canto of Çrémad-Bhägavatam; viàçe-in the
Twentieth Chapter; daivena iti ädikam-the verse daivena durvitarkyeëa pareëänimiçeëa ca
jäta-kñobhäd bhagavato mahän äséd guëa-trayät.

In the same way, in Çrémad-Bhägavatam (3.20.12) it is said:

"When the equilibrium of the three modes of nature was agitated by the unseen activity of
the living entity, by Mahä-Viñëu, and by the force of time, the total material elements were
produced."*

Text 17

so 'nu ity antaà sa-öékam eva prakaraëam atränusandheyam.

so 'nu-iti-antam-the verse so snuviñöo bhagavatä yaù çete saliläçaye loka-saàsthäà yathä-

pürvaà nirmame saàsthayä svayä; sa-along with; öékäm-the commentary of Çrédhara Svämé:
yaù saliläçaye garbhodakasyäntaù çete tena bhagavatänuviñöo `dhiñöhitaù san sa svaräö svayä
saàsthayä näma-rüpädi-krameëa; eva-certainly; ; prakaraëam-subject for discussion; atra-
in this matter; anusandheyam-should be carefully studied.

The next verse from Çrémad-Bhägavatam (3.20.27) along with Çrédhara Svämé's
commentary, should be carefully studied.

Note: The verse and commentary are given below.

Çrémad-Bhägavatam: "When that Supreme Personality of Godhead who is lying on the

Garbhodaka ocean entered the heart of Brahmä, Brahmä brought his intelligence to bear, and
with the intelligence invoked he began to create the universe as it was before."*

Çrédhara Svämé's Commentary: "This verse explains that the Lord lies down on the waters
(saliläçaye) of the Garbhodaka ocean (garbhodakasyäntaù) and enters (adhiñöhitä) the heart
of Brahmä. By his own intelligence the seemingly independent Brahmä then created all the
forms and names of the material universe."

Text 18

15
tasmäd viräötvena tad-rüpaà na vyäkhyätam.

tasmät-from this study; viräötvena-as the Universal Form; tat-His; rüpam-form; na-not;
vyäkhyätam-should be described.

From the study of this verse and commentary it will become clear that the Universal Form
is not actually a form of the Lord.

Text 19

tasmäc ca väsudeva-sthänéyo bhagavän puruñäd anya evety äyätam.

tasmät-from this study; ca-also; väsudeva-sthänéyaù- the Lord; s appearance as Vaçudeva;

bhagavän-His Bhagavän feature; puruñät-from the puruñaincarnation; anyaù- different; eva-
certainly; iti-thus; äyätam-follows.

From the careful study of this verse it will also become clear that the Lord's Bhagavän
feature, who is also known as Väsudeva, is separately manifested from His appearance as the
puruña-incarnations.

Anuccheda 3

Text 1

atha tasya rüpa-dvayasya samänyata aika-vidhyena sva-rüpam äha

tad vai bhagavato rüpaà

viçuddhaà sattvam ürjitam iti.

atha-now; tasya-His; rüpa-forms; dvayasya-of the two; samänyate-are the same; aika-
vidhyena-with the same quality; sva-rüpam-the Lord's form; äha-he describes; tat-vai-but
that is; bhagavataù-of the Personality of Godhead; rüpam- form; viçuddham-purely;
sattvam-existance; ürjitam- excellence; iti-thus.

These two forms (Bhagavän-Väsudeva and the puruña-incarnation) possess the same
spiritual quality. This is described (by Süta Gosvämé in Çrémad-Bhägavatam 1.3.3):

"The body of the Supreme Personality of Godhead is eternally in spiritual existence par
excellence, and has nothing to do with the created material ingredients."*

Text 2

16
 tat çré-bhagavataù pauruñaà rüpaà vai prasiddhau viçuddhorjita-sattväbhévyaktatväc
chakti-svarüpayor abhedäc ca tad-rüpam evety arthaù.

tat çré-bhagavataù-the phrase tat çré-bhagavataù; pauruñam-of the puruña incarnation;

rüpam vai-the phrase rüpam vai; prasiddhau-in perfection; viçuddha-pure; ürjita-
excellence; sattva-existence; abhivyaktatvät-because of the manifestation; çakti-of the
potency; svarüpayoù-and of His own transcendental form; abhedät-because of non-
difference; ca-also; tat-His rüpam-form; eva-certainly; iti-thus; arthaù-the meaning.

In this verse the phrase "tad vai bhagavato rüpam" describes the form of the puruña-
incarnation. This verse describes the Lord's supremely pure spiritual form, which, in one
sense, is not different from His transcendental potency.

Text 3

uktaà dvitéyaà puruña-vyüham adhikåtya svarüpatvaà tad-rüpasya nataù paraà parama

yad bhavataù svarüpam ity atra.

uktam-previously described; dvitéyam-second; puruña-vyüham-puruña incarnation;

adhikåtya-with reference to; svarüpatvam-the nature; tat-of His; rüpasya-form; na-do not;
ataù-hereafter; parama-O Supreme; yat-that which; bhavataù-of Your Lordship; svarüpam-
eternal form; iti-thus; atra-in this connection.

The transcendental nature of the form of the Supreme Personality of Godhead is described
in the following prayer offered by Brahmä to Garbhodakaçäyé Viñëu (Çrémad-Bhägavatam
3.9.3):

"O my Lord, I do not see a form superior to Your present form of eternal bliss and
knowledge."*

Text 4

viçuddhaà jäòyäàçenäpi rahitaà, svarüpa-çakti-våttitvät. ürjitaà sarvato balavat,

paramänanda-rüpatvät.

viçuddham-pure; jäòya-of inert matter; aàçena-by a fragment; api-even; rahitam-

devoid; svarüpa-of His own form; çakti-of the potency; våttitvät-because of existence;
ürjitam-powerful and glorious; sarvataù-under all conditions; balavat-powerful; parama-
supreme; änanda-bliss; rüpatvät- because of possessing a form.

17
 In the Çrémad-Bhägavatam verse (1.3.3) quoted in Text 1, the word "viçuddham" (pure)
means that because the Supreme Personality of Godhead has all transcendental potencies, He
can therefore remain always pure and free from even the slightest trace material
contamination. The word "ürjitam" (powerful and glorious) means that because the Lord's
form is full of supreme spiritual bliss, He remains always powerful and glorious and His
spiritual prowess never becomes diminished under any circumstance.

Text 5

ko hy evänyät kaù präëyäd yad eña äkäça änando na syät iti çruteù.

kaù-who?; hi-certainly; eva-indeed; anyät-from another (from the material world); kaù-
who? präëyät-from transcendence; yat-if; eñaù-He; akäçaù-the unlimited Personlility of
Godhead; änandaù-full of bliss; na-not; syät-is; iti-thus; çruteù-from the Taittaréya
Upaniçad (2.7.1).

The Taittiréya Upaniñad (2.7.1) says:

"The Personality of Godhead must be full of transcendental bliss, for if He were not, then
how would it be possible for anyone to find any kind of spiritual or even material
happiness?"

Anuccheda 4

Text 1

tad evaà puruñasya dvidhä sthäna-karmaëé uktvä svarüpavad-äkäraà tv eka-prakäram äha

tat-therefore; evam-in this way; purusaçya-of the puruña incarnation; dvidhä-in two
ways; stäna-place; karmäëi-and activities; uktvä-having described; svarüpavat-äkäram-the
Lord's transcendental form; tu-also; eka-one; prakäram-nature; äha-describes.

In the first three verses of the First Canto, Third Chapter of Çrémad-Bhägavatam (quoted
in Anuccheda 1, Text 9, Anuccheda 2, Text 2, and Anuccheda 3, Text 1), the place of
residence and the activities of the puruña-incarnation were described by Süta Gosvämé. Then,
in Verse 4, he described the Lord's transcendental form in the following way:

Text 2

paçyanty ado rüpam adabhra-cakñuñä

18
 sahasra-pädoru-bhujänanädbhutam
sahasra-mürdha-çravaëäkñi-näsikaà
sahasra-mauly-ambara-kuëòalollasat

paçyanti-see; adaù-the form of the puruña; rüpamp- form; adabhra-perfect; cakñuñä-by

the eyes; sahasra-päda- thousands of legs; üru-thighs; bhuja-änana-hands and faces;
adbhutam-wonderful; sahasra-thousands of; mürdha-heads; çravaëa-ears; akñi-eyes;
näsikam-noses; sahasra- thousands; mauli-garlands; ambara-dresses; kuëòala-earrings;
ullasat-all glowing.

"The devotees, with their perfect eyes, see the transcendental form of the puruña who has
thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands
of heads, ears, eyes and noses. They are decoreated with thousands of helmets and glowing
earrings and are adorned with garlands."*

Text 3

adaù pauruñaà rüpam, ahabhra-cakñuñä bhakty-äkhyena, puruñaù sa paraù pärtha

bhaktyä labhyas tv ananayayä ity ukteù, bhaktir evainaà nayati bhaktir evainaà darçayati ity-
ädi-çruteç ca.

adaù-the form of the puruña; pauruñam-of the puruña incarnation; rüpam-form; adabhra-
perfect; cakñuñä-by the eyes; bhakti-äkhyena-known as pure devotional service; puruñaù-
the Supreme Personality; saù-He; paraù-the Supreme, than whom no one is greater; pärtha-
O son of Påthä; bhaktyä-by devotional service; läbhyaù-can be achieved; tu- but; ananyayä-
unalloyed, undeviating devotion; iti-thus; ukteù-from the statement; bhaktiù-devotional
service; eva- certainly; enam-Him; nayati-leads to; bhaktiù-devotional service; eva-
certainly; enam-Him; darçayati-reveals; iti- thus; ädi-beginning; çruteù-from the çruti-
çästra; ca- also.

In this verse the words "ado rüpam" indicate the form of the puruña-incarnation, and the
words "adabhra-cakñuñä" mean "eyes made perfect by pure devotional service".
That one is able to see and understand the Supreme Personality of Godhead by the process
of devotional service is confirmed by the following quotes:

"The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed
devotion."*
-Bhagavad-gétä 8.22

"Pure devotional service leads the worshiper to the Supreme Personality of Godhead and
makes the Lord visible to His devotee."
-Çruti-çästra

19
Text 4

tatra prathamasya sahasrapäd-äditvam paramätma-sandarbhe

vyaïjitam.

tatra-in this connection; prathamasya-of the first purursa incarnation; sahasrapät-

äditvam-the Universal form with thousands of faces, eyes and feet; paramätma-sandarbhe-in
the Paramätmä Sandarbha; vyaïjitam-has been elaborately described.

The Lord's Universal Form, manifested from the first puruña-incarnation, and displaying
thousands of faces, eyes and feet, has already been described in the Paramätma-sandarbha.

Text 5

tåtéyasyäñöame tu dvitéya-puruñasya vyüham upalakñya çré-maitreyeëa

tåtéyasya-of the Third Canto of Çrémad-Bhägavatam; añöame-in the Eighth Chapter; tu-
also; dvitéya-puruñasya- of the second puruña incarnation; vyüham-the form; upalakñya-
with reference to; çré-maitreyena-by Maitreya Muni.

In the following verses from the Third Canto, Eighth Chapter of Çrémad-Bhägavatam,
Maiteya Muni describes the form of the second puruña-incarnation (Garbhodakaçäyé Viñëu).

Text 6

prekñäà kñipantaà haritopalädreù

sandhyäbhra-néver uru-rukma-mürdhnaù
ratnodadhärauçadhi-saumanasya
vana-srajo veëu-bhujäìghripäìghreù

prekñäm-the panorama; kñipantam-deriding; harita- green; upala-coral; adreù-of the

hell; sandhyä-abra-néveù- of the dress of the evening sky; uru-great; rukma-gold;
mürdhnaù-on the summit; ratna-jewels; udadhära-waterfalls; auçadhi-herbs; saumanasya-
of the scenery; vana-srajaù-flower garland; veëu-dress; bhuja-hands; aìghripa-trees;
aìghreù-legs.

"The luster of the transcendental body of the Lord mocked the beauty of the coral
mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow
dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the
Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a
panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and
legs, decorated with jewels, pearls, tulasé leaves and flower garlands, mocked the scene on the
mountain."*

20
 -3.8.24

Text 7

parärdhya-keyüra-maëi-praveka-
paryasta-dordaëòa-sahasra-çäkham
avyakta-mülaà bhuvanäìghripendram
ahéndra-bhogair adhivéta-valçam

parärdhya-very valuable; keyüra-ornaments; maëi-praveka-highly valuable jewels;

paryasta-disseminating; dordaëòa-arms; sahasra-çäkham-with thousands of branches;
avyakta-mülam-self-situated; bhuvana-universal; aìghripa- trees; indram-the Lord; ahi-
indra-Anantadeva; bogaiù-by hoods; adhivéta-surrounded; valçam-shoulders.

"As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body
was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all
others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's
body was also covered by the hoods of Ananta."*
-3.8.29

Text 8

caräcarauko bhagavan-mahédhram
ahéndra-bandhuà salilopagüòham
kiréöa-sähasra-hiraëya-çåìgam
ävirbhavat kaustubha-ratna-garbham

cara-moving animals; acara-nonmoving trees; okaù-the place or situation; bhagavat-the

Personality of Godhead; mahédram-the mountain; ahi-indra-Çré Anantadeva; bandhum-
friend; salila-water; upagüòham-submerged; kiriöa-helmets; sähasra-thousands; hiraëya-
gold; çåìgam-peaks; ävirbhavat-manifested; kaustubha-the Kaustubha jewel; ratna-
garbham-ocean.

"Like a great mountain, the Lord stands as the abode for all moving and nonmoving living
entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has
thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted
hoods of Ananta-näga; and as a mountain is sometimes filled with jewels, so also His
transcendental body was fully decorated with valuable jewels. As a mountain is sometimes
submerged in the ocean water, so the Lord is sometimes submerged in the water of
devastation."*
-3.8.30

21
Text 9

tathä navamasya caturdaçe çré-çukena

sahasra-çirasaù puàso
näbhi-hrada-saroruhät
jätasyäsét suto dhätur
atriù pitå-samo guëaiù

tathä-in the same way; navamasya-of the Ninth Canto; catudaçe-in the fouteenth chapter;
çré-çukena-by Çukadeva; sahasra-çirasaù-who has thousands of heads; puàsaù-of Lord
Viñëu (Garbhodakaçäyé Viñëu); näbhi-hrada-saroruhät- from the lotus produced from the
lake of the navel; jätasya-who appeared; äsét-there was; sutaù-a son; dhätuù-of Lord
Brahmä; atriù-by the name Atri; pitå-samaù-like his father; guëaiù-qualified.

In Çrémad-Bhägavatam (9.14.2) Çukadeva Gosvämé says:

"Lord Viñëu (Garbhodakaçäyé Viñëu) is also known as Sahasra-çérñä Puruña. From the lake
of His navel sprang a lotus, on which Lord Brahmä was generated. Atri, the son of Lord
Brahmä, was as qualified as his father."*

Text 10

tatra çré-bhagavantaà suñöhu spañöé-kartuà garbhodakasthasya dvitéyasya puruñasya

vyühasya nänävatäritvaà vivåëoti

tatra-in this matter; çré-bhagavantam-ÇRé Bhagavän ; suçthu-nicely; spañöi-kartum-to

clarify; garbhodakasthasya- resting on the Garbhodaka ocean; dvitéyasaya-of the second;
puruñasya-puruña incarnation; vyühasya-of the form; nänä- various; avatäritvam-the source
of the other incarnation; vivåëoti-describes.

in order to clarify the exact nature of Çré Bhagavän, Süta Gosvämé says that the second
puruña-incarnation (Garbhodakaçäyé Viñëu) is the origin from whom the other incarnations
of Godhead emanate. He says (Çrémad-Bhägavatam 1.3.5):

Anuccheda 5

22
Text 1

etan nänävatäräëäà
nidhänaà béjam avyayam
yasyäàçäàçena såjyante
deva-tiryaë-narädayaù

etat-this (form); nänä-multifarious; avatäräëäm-of the incarnations; nidhänam-source;

béjam-seed; avyayam- indestructible; yasya-whose; aàça-plenary portion; aàçena- part of
the plenary portion; såjyante-create; deva-demigods; tiryak-animals; nara-ädayaù-human
beings and others.

"This form [the second manifestation of the puruña] is the source and indestructible seed
of multifarious incarnations within the universe. From the particles and portions of this form,
different living entities, like demigods, men and others, are created."*

Text 2

etad iti brahmäëòa-stham ity arthaù. nidhanaà sarovaräëäà samudra iva sadaiväçrayaù.
ata evävyayam anapakñayaà béjam udgama-sthänam. na kevalam avatäräëäà béjaà jévänäm
apéty äha- yasyäàçäàçeneti.

etat-this; iti-thus; brahmäëòa-stham-situated in the material universe; iti-thus; arthaù-

the meaning; nidhanam- the word nidhanam; sarovaräëäm-of bodies of water; samudraù-
the ocean; iva-as; sadä-always; äçrayaù-the shelter; ata eva-therefore; avayam-the word
avayam (this); anapakñayam-imperishable; béjam-the word béjam (seed); udgama-sthänam-
place of origin; na-not; kevalam-exclusively; avatäräëäm-of the incarnations; béjam-the
seed; jévanam- of the individual living entities; api-also; iti-thus; aha-he describes. yasya
amsa-amsena iti-by the phrase yasyäàçäàçena.

In the verse the word "etat" means "that form which is situated within the material
universe". The word "nidhanam" indicates that Garbhodakaçäyé Viñëu is the source of all
other incarnations of the Supreme Lord just as the ocean is the large reservoir of water, which
is the original source of the other smaller bodies of water. The word "avyayam" means
"indestructible" and the word "béjam" means “origin".
The second puruña-incarnation is not only the source of the viñëu-tattva forms of the
Supreme Lord, but is also the source of the individual living entities (jévas). This is confirmed
by the phrase "yasyäàçäàçena".

Sarva-samvädiné Comment

23
Text 1

etat iti yasya çaktitvenäàçau prakåti-çuddha-samäñöi-jévau. tayor aàçena paramparä-

samyuktena våtti-samüha-dvayena

na ghaöata udbhavaù prakåti-puruñayor ajayor

ubhaya-yujä bhavanty äsu-bhåto jala-budbudavat ity uktatvät.

etat iti-the verse beginning with the word etat (Bhägavatam 10.87.31) yasya-of whom;
çaktitvena-by the state of the two potencies; aàçau-two parts; präkåti-çuddha-samasti-of the
material energy; jévau-and the individual living entitiy; tayoù-of them; aàçena-by the part
and parcel; paramparä-series; sam yuktena-endowed; våtti-samüha-of activities; dvayena-by
the pair; na-not; ghaöate-occurs; udbhavaù-manifestation; prakåti-of the material energy;
puruñayoù-and the ocntroller; ajayoù-unborn; ubhaya-with both; yuja-endowed; bhavanti-
are; asu-bhåtaù-living entities; jala-of water; budbhudavat-like bubbles; iti-thus; uktatvät-
from the statement.

That the Supreme Lord is the creator of the individual living entities (jévas) is confirmed
by the following statement of Çrémad-Bhägavatam (10.87.31):

"The living entities are created by the contact of the Supreme Controller with His material
energy, just as bubbles and foam are produced on the surface of the water."*

Anuccheda 6

Text 1

atha präcuryeëa tad-avatärän kathayaàs tad-aikya-vivakñayä tad-aàçäàçinäm apy

ävirbhäva-mätraà gaëäyati viàsatyä

atha-now; pracuryena-elaborately; tat-His; avatärän- incarnations; kathayan-describing;

tat-His; aikya-non- difference; vivakñayä-with a desire to explain; tat-of Him; aàça-of the
parts; aàçinäm-of the parts; api-also; ävirbha/va-manifestation; mätram-only; gaëayati-
enumerates; viàçatyä-by twently.

Although desiring to elaborately describe the innumerable incarnations of the Supreme

Personality of Godhead (viñëu-tattva), and His potencies (jéva-tattva), Süta Gosvämé briefuly
summarizes the list of these incarnations, and only describes twenty incarnations in this
chapter of Çrémad-Bhägavatam (Canto One, Chapter Three).

Text 2

24
sa eva prathamaà devaù
kaumäraà sargam äçritaù
cacära duçcaraà brahmä
brahmacaryam akhaëòitam

saù-that; eva-certainly; prathamam-first; devaù- Supreme Lord; kaumäram-named

Kumäras (unmarried); sargam- creation; äçritaù-under; cacära-performed; duçcaram-very
difficult to do; brahmä-in the order of Brahman; brahmacaryam- under discipline to realize
the Absolute (Brahman); akhaëòitam-unbroken.

The description of the Lord's incarnations begins with the following verse (Çrémad-
Bhägavatam 1.3.6):

"First of all, in the beginning of creation, there were the four unmarried sons of Brahmä
[the Kumäras], who, being situated in a vow of celibacy, underwent severe austerities for
realization of the Absolute Truth."*

Text 3

yo 'mbhasi çayäno yaç ca sahasra-päd-ädi-rüpaù sa eva puruñäkhyo devaù. ete cäàça-kaläù

puàsaù ity upasaàhärasyäpi samvädät. kaumaraà catuùsana-rüpam. brahmä brahmaëo
bhütvä.

yaù-who; ambhasi-on the Garbhodaka ocean; çayänaù- resting; yah-who; ca-also;

sahasra-pät-of the Universal Form with thousands of faces and feet; ädi-beginning with;
rüpaù- with forms; saù eva-He indeed; puruña-äkhyaù-known as the puruña incarnation;
devaù-the Supreme Personality of Godhead; ete caàçäù kaläù puësaù-the verse beginning
with the phrase ete cäàça-kalä-puàsaù; iti-thus; upasaàhärsya-of the conclusion; api-also;
samvadat-from the statement; kaumäram-the word kaumäram; catuùsana-rüpam- consisting
of the Four Kumäras; brahmä-the word brahma; brahmaëaù-qualified Båahmaëas; bhütvä-
having become.

In this stanza the phrase "sa eva devaù" refers to the second puruña incarnation who lies
down on the Garbhodaka ocean and who appears in many forms, beginning with the
Universal Form who manifests thousands of faces and thousands of feet. At the conclusion of
this summary account of the Lord's incarnations, Süta Gosvämé explains (1.3.28):

"All the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead."*

We may also note that the word "kaumaram" in this verse refers to the Four Kumäras, and
the word "brahmä" means "having become qualified brähmaëas".

25
Anuccheda 7

dvitéyaà tu bhaväyäsya
rasätala-gatäà mahém
uddhariñyann upädatta
yajïeçaù saukaraà vapuù

asya viçvasyodbhaväya

dvitéyam-the second; tu-but; bhaväya-for the welfare; asya-of this earth; rasätala-of the
lowest region; gatäm- having gone; mahém-the earth; uddhariñyan-lifting; upädatta-
extablished; yajeñaù-the proprietor or the supreme enjoyer; saukaram-hoggish; vapuù-
incarnation; asya-of this; viçvasyo-universe udbhaväya-for the welfare.

The Lord's second incarnation is described in Çrémad-Bhägavatam (1.3.7):

"The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second
incarnation], and for the welfare of the earth He lifted the earth from the nether regions of
the universe."*

We may note that the Lord accepted this incarnation for the welfare of the earth.

Sarva-samvädiné Comment

Text 1

dvitéyam ity anena påthivy-uddharaëaà dvir api kåtam. lélä-säjatyena tv ekavad varëyate.

dvitéyam iti-the verse beginning with the word dvitéyam; anena-by this; påthivé-of the
earth; uddharaëam-lifting; dviù-twice; api-even; kåtam-done; lélä-of the pastime;
säjatyena-because of sameness; tu- although; ekavat-as one; varëyate-is described.

Although the Lord assumed the form of a boar and lifted the earth on two separate
occasions, these two incarnations of the Lord as described together, because they performed
almost exactly the same pastime.

26
Text 2

pürvaà hi sväyambhuva-manvantarädau påthivé-majjane tam uddhariñyan paçcäc ca

çañöha-manvantara-jäta-präcetasa-dakña-kanyäyä aditer garbhodbhavana hiräëyäkñeëa saha
yuddhe 'ñöama-manvantara-jäta-påthivé-majjane tam uddhariñyann ity arthaù.

pürvam-in the beginning; hi-certainly; sväyambhuva-of Sväyambhuva manvantara-of the

Manvantara; ädau-in the beginning; påthivé-of the earth; majjane-in the immersion; tam-
the earth; uddhariñyan-lifting; päçcät-afterwards; ca-also; sañöha-in the sixth; manvantara-
manvantara period; jäta-born; präcetasa-dakña-of the progenitor Dakña; kanyäyäù-of the
daughter; diteh-of Diti; garbha-from the womb; udbhavena-born; hirëayäkñeëa-
Hiraëyäkña; saha- with; yuddhe-in the fight; añöama-in the eighth; manvantara- manvantara
period; jäta-produced; påthivé-of the earth; majjane-in the immersion; tam-the eart;
uddhariñyan-lifting; iti-thus; arthaù-the meaning.

In the beginning of the creation, during the reign of Sväyambhuva Manu, the Lord first
assumed the form of a boar to lift the earth, which had fallen into the waters of the
Garbhodaka ocean. Later, the progenitor Dakña, who was born in the reign of the sixth Manu,
gave birth to a daughter named Diti who in turn became the mother of the demon
Hiraëyäkña. During the reign of the sixth Manu, the Lord asumed the form of a boar for the
second time, fought with Hiraëyäkña, and again lifted the earth from the Garbhodaka ocean.

Text 3

taträdau vidher ghåaëäd ante nirät iti puräëäntaram

ayaà kvacic catuñpät syät

kvacit syän nå-varähakaù
kadäcij jalada-çyämaù
kadäcic candra-päëòuraù

tatra-in this connection; ädau-in the beginning; vidheù-of Brahma; ghräëät-from the
nostril; ante-in the end; nirät-from the water; iti-thus; puräëa-antaram-within the Puräëas;
ayam-He; kvacit-sometimes; catuñpat-in theform of a four-legged animal; syät-may appear;
kvacit-sometimes; syät-may appear; nå-varähakaù-as a boar; kadäcit- sometimes; jalada-as a
rain-cloud; çyämaù-dark; kadäcit- sometimes; candra-as the moon; päëòuraù-pale.

The Lord's incarnations are summarily described in this verse from the Puräëas:

"In the beginning of the creation the Lord appeared from Brahmä's nostril (as Varäha),
and at the end of thecreation He appeared as a fish in the water (as Matsya)."

The following explanatiuon also appears in the Puräëas:

27
 "The Supreme Personality of Godhead sometimes assumes the form of a four-legged
animal, and sometimes He appears as a boar. Sometimes His form is white as the moon, and
sometimes it is dark as a monsoon cloud."

Text 4

uktaç ca pralayaç cäkñuñädau devädi-såñöiç ca caturthe

cäkñuñe tv antare präpte

präk-sarge käla-vidrute
yaù sasarja prajä iñöäh
sa dakño daiva-coditaù

uktaù-described; ca-also; pralayaù-anihillation; cäkñuña-ädau-in the beginning of the

reign of Cäkñuña Manu; deva-of the demigods; ädi-beginning withy; såñöiù- creation; ca-
also; caturthe-in the Fourth Canto of Çrémad-Bhägavatam; cäkñuñe-named Cäakñuña; tu-
but; antare-the manvantara; präpte-when it happened; präk-previous; sarge- creation; käla-
vidrute-destroyed in due course of time; yaù- one who; sasarja-created; prajäù-living
entities; iñöäù- desirable; saù-he; dakñaù-Dakña; daiva-a-by the Supreme Personality of
Godhead; coditaù-inspired.

Although everything had been destroyed at the end of the fifth Manu's reign, in the
beginning of Cäkñuña's (the sixth Manu) reign, Dakña (the grandfather of Lord Varäha's
opponent, Hiraëyäkña) helped to re-create the class of living entities known as demigods.
This is confirmed in the Çrémad-Bhägavatam (4.30.49):

"His previous body had been destroyed, but he, the same Dakña, inspired by the supreme
will, created all the desired living entities in the Cäkñuña manvantara."*

Anuccheda 8

Text 1

tåtéyam åñi-sargaà vai

devarñitvam upetya saù
tantraà sätvatam äcañöa
naiñkarmyaà karmaëäà yataù

tåtéyam-the third one; rçé-sargam-the millennium of the åñis; vai-certainly; devarçitvam-

incarnation of the råñi amongst the demigods; upetya-having accepted; saù-he; tantram-

28
exposition of the vedas; sätvatam-which is especially meant for devotional service; äcañöa-
collected; naiçkarmyam-nonfruitive; karmaëäm-of work; yataù-from which.

The third incarnation is described in Çrémad-Bhägavatam (1.3.8):

"In the millennium of the åñis, the Personality of Godhead accepted the third empowered
incarnation in the form of Devarñi Närada, who is a great sage among the demigods. He
collected expositions of the Vedas which deal with devotional service and which inspire
nonfruitive action."*

Text 2

åñi-sargam upetya taträpi devarñitvam çré-näradatvam upetya. sätvataà vaiñëavam tantraà

païcaräträgamam. karmaëäà karmäkäreëäpi satäà çré-bhagavad-dharmäëäà yatas tanträn
naiñkarmyaà karma-bandha-mocakatvena karmabhyo nirgatatvaà tebhyo bhinnatvaà
pratéyata iti çeñaù.

åñi-sargam upetya-these words; taträpi-nevertheless; devarçtitvam-this word; çré-

näradatvam-the state of being Närada Muni; upetya-in relation to; satvatam-this word;
vaiñëavam-in relation to Lord Viñëu; tantram-Tantra; päcarätra-ägamam-the Närada-
païcaratra; karmaëäm-this word; karma-of karma; äkäreëa-with form; api-although;
satäm-of the transcendental çré-bhagavat-dharmäëäm- activities of devotional service to the
Lord; yataù-this word; tanträt-from this scripture; naiçkarmyam-this word; karma-of
karma; bandha-of the bondage; mocakatvena-because of releasing; karmabhyaù-from
karma; nirgatatvam-the state of having left; tebhyaù-of them; bhinnatvam-the state of being
different; pratéyate-is known; iti-thus; çeñaù-the remainder of the verse.

In this verse the word "åñi-sargam" means “the millenium of the åñis", and the word
"devarñitvam" refers to Närada. The words "tantram satvatam" means the Vaiñëava scripture
Närada-païcarätra. "karmaëäm" means "the transcendental activities of devotional service".
The words "naiñkarmyam yataù" explain that the actitives of devotional service release the
performer from the bondage of karmic reaction, and are therefore very different from
ordinary material activities."*

Anuccheda 9

Text 1

turye dharma-kalä-sarge
nara-näräyaëäv åñé
bhütvätmopaçamopetam
akarot duçcaraà tapaù

29
 turye-in the fourth of the line; dharma-kalä-wife of Dharmaräja; sarge-being born of;
nara-näräyaëau-named Nara and Näräyaëa; åñé-sages; bhütvä-becoming; ätma-upaçama-
controlling the senses; upetam-for achievement of ; akarot-undertook; duçcaram-very
strenuous; tapaù-penance.

The Lord's fourth incarnation is described in Çrémad-Bhägavatam (1.3.9):

"In the fourth incarnation, the Lord became Nara and Näräyaëa, the twin sons of the wife
of King Dharma. Thus He undertook severe and exemplary penances to control the senses."*

Sarva-samvädiné Comment

turye iti dharmasya bhägavata-mukhyasya kaläyäù çraddhä-puñöy-ädi-sähityena paöhitäyäù

çré-bhagavac-chakti-lakñaëäya mukteç ca sarge prädurbhäve. anayor ekävatäratvaà hari-
kåñëäbhyäà sodaräbhyäm api saha.

turye iti-in the verse beginning with the word turye; dharmasya-of Dharma; bhägavata-
mukhyasya-the great devotee of the Lord; kaläyäù-of the wife; çraddhä-uñöi-ädi-sahityena-
with great faith and learning; paöhitäyäù- learned; çré-bhagavat-of the Supreme Personality
of Godhead; çakti-lakñaëäyäù-empowered with the potency; mukteù- named Mukti; ca-also;
sarge-the word sarge; prädurbhave- appeared; anayoù-of the two of them; eka-avatäratvam-
the state of being a single incarnation; hari-kåñëäbhyäm-Nara Näräyaëa Åñis; sodaräbhyäm-
two brothers; api-and; saha- with.

In this verse, which begins with the word "turye", the word "dharma" is the name of a
great devotee of the Lord, and the word "kaläyäù" refers to Mukti-devé, his faithful, learned
wife, who was full of all good qualities and specifically empowered by the Personality of
Godhead. The word "sarge" means that the Lord appeared as Nara Näräyaëa Åñis, the two
sons of Dharma and Mukti.

Anuccheda 10

païcamaù kapilo näma

siddheçaù käla-viplutam
proväcäsuraye säìkhyaà
tattva-gräma-vinirëayam

äsuri-nämne vipräya

païcamaù-the fifth one; kapilaù-Kapila; näma-of the name; sid-dheçaù-the foremost

amongst the perfect; käla- time; viplutam-lost; proväca-said; äsuraye-unot the brähmaëa

30
named Äsuri; säìkhyam-metaphysics; tattva-gräma- the sum total of the creative elements;
vinirëayam-expostion; äsuri-Asuri; nämne-named; vipräya-to the Brahamaëa.

The Lord's fifth incarnation is described in the Çrémad-Bhägavatam (1.3.10)

"The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave
an exposition of the creative elements and metaphysics to Äsuri Brähmaëa, for in course of
time this knowledge had been lost."*

Sarva-samvädiné Comment

païcamaù iti

kapilo väsudeväkhyas
tattvaà säìkhyaà jagäda ha
brahmädibhyaç ca devebhyo
bhågv-ädibhyas tathaiva ca

tathaiväsuraye sarva-
vedärthair upabåàhitam
sarva-veda-viruddhaà ca
kapilo 'nyo jagäda ha
säìkhyam äsuraye 'nyasmai
kutarka-paribåàhitam

païcamah iti-in this verse beginning with the word païcamaù; kapilaù-Lord Kapilaù;
väsudeva-äkhyaù-known as Väsudeva; tattvam-philosophy; säìkhyam-säìkhya; jagäda ha-
spoke brahma-ädibhyaù-headed by Brahmä; ca-and; devebhyaù-to the demigods; bhågu-
ädibhyaù-headed by Bhrgu; tathä-in same way; eva-certainly; ca-also; tathä-in the same
way; eva-certainly; äsuraye-to Äsuri Brähmaëa; sarva-veda-of all the Vedas; arthaiù-by the
conclusions; upabåàhitam-substantiated; sarva-veda-all Vedic instructions; viruddham-
opposed; ca-also; kapilaù anyaù-another Kapila; jagäda ha-spoke; säìkhyam-säìkhya
philosophy; äsuraye anyasmai-to another Äsuri Brähmaëa; kutarka-with faulty logic;
paribåàhitam-expanded.

The original Lord Kapila, and a later imposter who assumed the same name, are both
described in the following verses of Padma Puräëa:

"The Supreme Personality of Godhead appeared as Lord Kapila and spoke the original
Säìkhya philosophy, which eloquently presents the same philosophy expounded in all the
Vedic literatures. This incarnation of the Lord instructed the Brähmaëa Äsuri, many great
demigods headed by Brahmä, and many sages, headed by Bhrgu.
"An imposter later assumed the name Kapila and spoke an illogical, atheistic theory
opposed to the Vedas. He spoke this theory, to his disciple named Äsuri, and claimed his

31
atheism to be the actual Säìkhya philosophy. In this way there are two contradictory
philosophies, both bearing the same name of Säìkhya."

Anuccheda 11

Text 1

çañöham atrer apatyatvaà

våtaù präpto `nasüyayä
änvékñikém alarkäya
prahlädädibhya ücivän

çaçtham-the sixth one; atreù-of Atri; apatyatvam- sonship; våtaù-being prayed for;
präptaù-obtained; anasüyä; änvékñikém-on the subject of transcencence; alarkäya-unto
Alarka; prahläda-ädibhyaù-unto Prahläda and others; üvivän-spoke.

The sixth incarnation is described in Çrémad-Bhägavatam (1.3.11):

"The sixth incarnation of the puruña was the son of the sage Atri. He was born from the
womb of Anasüyä, who prayed for an incarnation. He spoke on the subject of transcendence
to Alarka, Prahläda and others [Yadu, Haihaya, etc]."*

Text 2

atriëä tat-sädåña-putrotpatti-mätraà prakaöaà yäcitam iti. caturtha-skandhädy-

abhipräyaù.

atriëä-by Atri Muni; tat-Him; sädåça-like; putra-of a son; utpatti-mätram-appearing;

prakaöam-manifested; yäcitam-begged; iti-thus; caturtha-skandha-of the Fourth Canto of
Çrémad-Bhägavatam; abhipräyaù-meaning.

The Fourth Canto of Çrémad-Bhägavatam relates the story of Atri Muni's prayer to have a
son exactly like the Supreme Personality of Godhead.

Text 3

etad-väkyenänasüyayä tu dadäcit säkñäd eva çrémad-éçvarasyaiva putra-bhävo våto 'stéti

labhyate.

32
 etat-this; väkyena-by the words; anasüyayä-by Anasüyä; tu-also; kadäcit-at some time;
säkñät-directly; eva-certainly; çrémat-éçvarasya-of the Supreme Personality of Godhead; eva-
certainly; putra-bhävaù-the status as a son; våtaù-begged; asti-it is; iti-thus; labhyate-is
attained.

After Atri Muni offered his prayer, his wife, Anasüyä also prayed that the Supreme
Personality of Godhead become her son.

Text 4

uktaà ca brahmäëòa-puräëe pati-vratopakhyena

anasüyäbravén natvä
devän brahmeça-keçavän
yüyaà yadi prasannä me
varärhä yadi väpy aham
prasädäbhimukhaù_ sarve
mama putratvam eñyatha iti.

uktam-spoken; ca-also; brahmäëòa-puräëe-in the Brahmäëòa Puräëa; pati-vratä-of the

devoted wife; upäkhyena-in the story; anasüyä-Anasüyä; abravét-spoke; natvä-offering
obeisances; devän-to the lords; brahma- Brahmä; éça-Çiva; keçavän-and Keçava; yüyam-
You; yadi-if; prasannaù-pleased; me-with me; vara-arhäù-grantes of benedictions; yadi-of;
va-or; api-also; aham-I; prasäda-abhimukhaù-favored by you; sarve-all of You; mama--my;
putratvam-the status of son; eçyatha-please accept; iti- thus.

This is described in the Pati-vrata narration of the Brahmäëòa Puräëa:

"Anasüyä offered obeisances and prayed before Lords Brahmä, Viñëu and Çiva: My Lords,
if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I
pray that you combine together to become my son."

Text 5

anvékñikém ätma-vidyäm. çré-vésëor evävatäro `yaà dattaù.

anvékñikém-the word anvékñikém; ätma-vidyäm-on the subject of transcendence; çré-

viñëoù-of Çré Viñëu; eva-certainly; ; avatäraù-incarnation; ayam-this; dattaù- Dattätreya.

In this verse (Çrémad-Bhägavatam 1.3.11, quoted at the beginning of this anuccheda) the
word "anvékñikém" means "on the subject of transcendence". This incarnation of the Lord as
the son of Atri Muni is known as Dattätreya.

33
Anuccheda 12

tataù saptama äkütyäà

rucer yajïo `bhyajäyata
sa yämädyaiù sura-gaëair
apät sväyambhuväntaram

sa yajïas tadä svayam indor `bhüd ity arthaù

tataù-after that; saptame-the seventh in the line; äkütyäm-in the womb of Äküti; ruceù-
by Prajäpati Ruci; yajïaù-the Lordç incarnation as Yaja; abhyajäyata- advented; saù-He;
yäma-ädyaiùj-with Yäma and others; sura-ganëaiù-with demigods; apät-ruled;
sväyambhuva-antaram-the change of the period of Sväyambhuva Manu; saù yajïaù-the
words saù yajïa; tadä-then; svayam-personally; indraùy-King Indra; abhüt-become; iti-
thus; arthah-the meaning.

The Supreme Lord's seventh incarnation is described in the following verse (Çrémad-
Bhägavatam 1.3.12):

"The seventh incarnation was Yajïa, the son of Prajäpati Ruci and his wife Äküti. He
controlled the period during the change of the Sväyambhuva Manu and was assisted by
demigods such as His son Yama."*

The words "sa yajïaù" indicate that the Supreme Personality of Godhead personally
assumed the post of Indra.

Sarva-samvädiné Comment

tataù ity ayam eva matämahena manunä harir ity anuktaù.

tataù iti-the verse beginning with the word tataù; ayam-He; eva-certainly; matämahena-
by His maternal Grandfather; manunä-Manu; hariù-Lord Hari; iti-thus; anuktaù-repeated.

This verse, beginning with the word "tataù", narrates Lord Hari's appearance as Lord
Yajïa, at the end of His maternal grandfather Sväyambhuva Manu's reign.

Anuccheda 13

añöame merudevyäà tu
näbher jäta urukramaù
darçayan vartma dhéräëäà
sarväçrama-namaskåtam

34
urukrama åñabho jätaù

añöame-the eighth of the incarnations; merudevyäm tu-in the womb of Merudevé, the wife
of; näbheù-King Näbhi; jätaù-took birth; urukramaù-the all-powerful Lord; darçayan-by
showing; vartma-the way; dhéräëäm-of the perfect beings; sarva-all; äçrama-orders of life;
namaskåtam-honored by; urukramaù-the word urukrama; åñabhaù-as Lord Åñabhadeva;
jätaù-appeared.

The Supreme Lord's eighth incarnation is described in Çrémad-Bhägavatam (1.3.13):

"The eighth incarnation was King Åñabha, son of King Näbhi and his wife Merudevé. In
this incarnation the Lord showed the path of perfection, which is followed by those who have
fully controlled their senses and who are honored by all orders of life."*

This verse describes the incarnation of the Supreme Lord as Lord Åñabhadeva.

Sarva-samvädiné Comment

añöame ity ayam eväveça ity eke.

añöame iti-in the verse beginning with the word añöame; ayam-He; eva-certainly; aveçaù-
empowered incarnation; iti-thus; eke-some.

Some say that the person described in this verse is an äveça (empowered) incarnation.

Anuccheda 14

åñibhir yäcito bheje

navamaà pärthivaà vapuù
dugdhemäm oñadhér vipräs
tenäyaà sa uñattamaù

pärthivaà vapu räja-dehaà påthu-rüpaà dugdha adugdha. uñattamaù kamanéyatamaù.

åñibhiù-by the sages; yäcitaù-being prayed for; bheje-accepted; navamam-the ninth one;
pärthivam-the ruler of the earth; vapuù-body; dugdha-milking; imäm-all these; oñadhéù-
products of the earth; vipräù-O brähmaëas; tena-by; ayam-this; saù-he; uñattamaù-
beautifully attractive; pärthivaà vapuù-these words; räja-of the kings; rüpam-in the form;

35
påthu-rüpam-as King Påthu; dugdha-the word dugdha; adugdha-milked; uñattamaù-the
word uñattamaù; kamaëéyaù tama-beautifully attractive.

The Lord's ninth incarnation is described in Çrémad-Bhägavatam (1.3.14):

"O brähmaëas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body
of a king [Påthu] who cultivated the land to yield various produces, and for that reason the
earth was beautiful and attractive."*

In this verse the words "pärthivaà vapuù" mean “the body of a king", and the word
"dugdha" means "milking" and the word "uñattamaù" means “beautifully attractive."

Anuccheda 15

Text 1

rüpaà sa jagåhe mätsyaà

cäkñuñodadhi-samplave
nävy äropya mahé-mayyäm
apäd vaivasvataà manum

rüpam-form; saù-He; jagåhe-accepted; mätsyam-of a fish; cäkñuña-Cäkñuña; udadhi-

water; samplave- inundation; nävi-on the boat; äropya-keeping on; mahé-the earth;
mayyäm-drowned in; apät-protected; vaivasvatam- Vaivasvata; manum-Manu, the father of
man.

The Lord's tenth incarnation is described in Çrémad-Bhägavatam (1.3.15):

"When there was a complete inundation after the period of the Cäkñuña Manu and the
whole world was deep within water, the Lord accepted the form of a fish and protected
Vaivasvata Manu, keeping him up on a boat."*

Text 2

cäkñuña-manvantare tad-ante ya udädhi-samplavas tasmin. vaivasvatam iti bhäviné saàjïä

satyavratasya. prati-manvantarävasäne 'pi pralayaù çrüyate.

36
 cäkñuña-of Cäkñuña Manu; manvantare-in the reign; tat-of that; ante-at the end; yah-
which; udadhi-of the oceans; samplavaù-inundation; tasmin-in which; vaivasvatam- the
word "vaivasvata"; iti-thus; bhäviné-considered; samjïä-a name; satyavratasya-of
Satyavrata; prati-of each; manvantara-Manu's reign; avasäne-at the conclusion; api-also;
pralayaù-partial devestation; çrüyate-is heard in the revealed scriptures.

We may note in this verse the description of the great inundation at the conclusion of
Cäkñuña Manu's reign. Vaivasvata is another name of Satyavrata. At the end of each Manu's
reign there is a partial devastation. This is described in the revealed scriptures.

Text 3

çré-viñëu-dharmottare prathama-käëòe manvantare parikñéëe kédåçé dvija jäyate ity ädi,

çré-vajra-praçnasya manvantare parikñéëe ity ädi çré-märkaëòeya-dattottare

urmi-mälé mahä-vegaù
sarvam ävåtya tiñöhati
bhürlokam äçritaà sarvaà
tadä naçyati yädava

na vinaçyanti räjendra
viçrutäù kula-parvatäù
naur bhütvä tu mahé-devé ity ädi

çré-viñëu-dharmottare-in the Viñëu-dharmottara Puräëa; prathama-käëòe-in the First

Canto; manvantare-when Manu's reign; parikñéëe-is over; kédåçé-what?; dvija-O Brähmaëa'
jäyate-happens; iti-thus; ädi-beginning with; çré-vajra-of Mahäräja; praçnasya-of the
question; manvantare parikñéëe-when Manu's reign is ended; iti-thus; ädi-beginning with;
çré-märkaëòeya-by Märkaëòeya Muni; datta-given; uttare-in the reply; ürmi-mälé-the wave-
filled ocean; mahä-vagaù-very powerful and violent; sarvam-everything; ävåtya-covering;
tiñöhati-is situated; bhürlokam-the middle planetary system; äçritam-taking shelter; sarvam-
everything; tadä-then; naçyati-becomes destroyed; yädava-O descendent of Mahäräja Yadu;
na-not; vinaçyanti-become destroyed; räja-indra- O best of kings; viçrutaù-celebrated; kula-
parvataù-the seven great sages; nauù-a boat; bhütvä-constructing; tu-also; mahé-devé-the
earth; iti-thus; ädi-beginning.

This partial devestation is described in the First Canto of the Viñëu-dharmottara Puräëa,
where Mahäräja Vajra asks Märkaëòeya Muni:

"O learned brähmaëa, please tell me what happens at the end of Manu's reign?"

37
 Märkaëòeya replied:

"O descendent of Mahäräja Yadu, O best of kings, at the end of Manu's reign the oceans
expand and cover the middle and lower planetary systems with ferocious waves. At that time
all living entities on those planets perish, and only the celebrated seven sages survive,
protected in a boat."

Text 4

evam eva manvantareñu samhäraù ity ädi prakaraëam çré-hari-vaàçe tadéya-öékäsu ca

spañöam eva. tataç cäkñuñety upalakñaëam eva jïeyam.

evam-in this way; eva-certainly; manvantareñu-in the periods of manvantara; saàhäraù-

the end; iti-thus; ädi- beginning; prakaraëam-subject; çré-hari-vaàçe-in the Hari-vaàça;
tadéya-if it; öékäsu-in the commentaries; ca-also; spañöam-clear; eva-certainly; tataù-from
this; cäkñuña- Cäkñuña Manu; iti-thus; upalakñaëam-characteristic; eva- certainly; jeyam-
may be known.

This description of the partial devestation at the end of the reigns of Cäkñuña and the
other Manus is also found in the Hari-vaàça and its commentaries.

Sarva-samvädiné Comment

Text 1

rüpam ity ayam api varähavat prathama-ñañöha-manvantarayot avatärät. tadvad eva ca

dvitéya ekatayaiva varëitaù.

rüpam iti ayam-in this verse beginning with word "rüpam"; api-also; varähavat-just as
Varäha; prathama-in the first; çañöha-and sixth; manvantarayoh-manvanatara period;
avatärät-descended-two; ekatayä-as one; eva-certainly; varëitaù-described.

We may note that, just as Lord Varäha does, Lord Matsya appears first at the end of the
first Manu's reign, and secondly He appears at the end of the sixth Manu's reign. The
description in the scriptures often combines the accounts of both incarnations into one
narrative.

Text 2

38
matsyo yugänta-samaye manunopalabdhaù
kñoëémayo nikhila-jéva-nikäya-ietaù
visraàsitän uru-bhaye salile mukhän me
ädäya tatra vijahära ha veda-märgän

matsyaù-incarnation of the fish; yuga-anta-at the end of the millennium; samaye-at the
time of; manunä-the would-be Vaivasvata Manu; upalabdhaù-seen; kñoëémayaù-up to the
earthly planets; nikhila-all; jéva-living entities; nikäya-ketaù-shelter for; visraàsitän-
emanating from; uru-great; bhaye-out of fear; salile-in the water; mukhät-from the mouth;
me-mine; ädäya-having taken to; tatra-there; vijahära-enjoyed; ha-certainly; veda märgän-
all the Vedas.

Lord Matsya (the fish incarnation) is described in the next verse from Çrémad-Bhägavatam
(2.7.12):

"At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata,
would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up
to those in the earthly planets. Because of my fear of the vast water at the end of the
millennium, the Vedas come out of my [Brahmä's] mouth, and the Lord enjoys those vast
waters and protects the Vedas."*

Anuccheda 16

suräsuräëäm udadhià
mathnatäà mandaräcalam
dadhre kamaöha-rüpeëa
påñöha ekädaçe vibhuù

spañöam

sura-the theist; asuräëäm-of the atheists; udadhim-in the ocean; mathnatäm-churning;

mandaräcalam-the Mandaräcala Hill; dadhre-sustained; kamaöha-tortoise; rüpeëa-in the
form of; påñthe-shell; ekädaçe-the eleventh in the line; vibhuù-the great; spastam-the
meaning is clear.

The eleventh incarnation is described in the next verse of Çrémad-Bhägavatam (1.3.16):

"The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a
pivot for the Mandaräcala Hill, which was being used as a churning rod by the theists and
atheists of the universe."*

39
Sarva-samvädiné Comment

sura ity ayam eva sura-prärthaëät kñauëià dadhre iti pädme. anyatra tu tad-arthaà
kalpädau ca prädurabhäväd iti.

sura iti ayam-in this verse beginning with the word "sura"; eva-certainly; sura-of the
demigods; prärthanät-because of the prayers; kñaunim-Mandara Mountain; dadhre-held;
iti-thus; pädme-in the Padma kalpa; anyatra-at another circumstance; tat-artham-for the
same purpose; kalpa-of the kalpa; ädau-at the beginning; ca-also; prädurabhävät-appeared;
iti-thus.

Prayed to by the demigods, the Lord appeared as Kürma-avatära and held up the
Mandaräcala Hill. Some commentators say Lord Kürma appeared during the Pädma-kalpa,
and others say He appeared at the beginning of the kalpa.

Anuccheda 17

Text 1

dhänvantaraà dvädaçamaà
trayodaçamam eva ca
apäyayt surän anyän
mohinyä mohayan striyä

dhänvantaram-the incarnation of Godhead named Dhanvantari; dvädaçamam-the twelfth

in the line; trayodaçamam-the thirteenth in the line; eva-certainly; ca-and; apäyat-gave to
drink; surän-the demigods; anyän-others; mohinyä-by charming beauty; mohayan-alluring;
striyä-in the form of a woman.

The twelfth and thirteenth incarnations are described in the next verse of Çrémad-
Bhägavatam (1.3.17):

"In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He
allured the atheists by the charming beauty of a woman and gave nectar to the demigods to
drink."*

Text 2

40
 bibhrad ity uttarenänvayaù. dvädaçamaà dhanvanataraà rüpaà bibhrat, trayodaçamaà ca
mohiné-rüpaà bibhrat. surän apäyayat sudhäm iti çeñaù. kena rüpeëa. mohinyä striyä tad-
rüpenety arthaù. kim kurvan anyän mohayan. dhanvantari-rüpeëa sudhäà copaharann iti
çeñaù. ajitasyävatära ete trayaù.

bibhrat-assumed the form; iti-thus; uttareëa anvayaù- should be understood;

dvädaçamam dhanvantaram-Lord Dhanvantari, the twelfth incarnation; rüpam-the form;
bibhrat- assumed; surän-the demigods; apäyat-gave to drink; sudhaà- nectar; iti çeñaù-
should be added to complete the sentence; kena-with what? rüpeëa-form; mohiëyä-by
charming beauty; striyä-in the form of a woman; tad-rüpeëa-by this form; iti-thus; arthaù-
the meaning; kim-what; kurvan-activities did the Lord perform?: anyän-others; asurän-the
demons; mohayan--alluring; dhanvantari-of Lord Dhanvantari; rüpeëa-with the form;
sudhäm-the nectar; ca-also; upaharaù-brought; iti- thus; çeñaù-the remainder of the verses;
ajitasya-of the inconquerable Supreme Personality of Godhead; avatäraù- incarnations; ete-
these; trayaù-three.

In this verse the word "bibhrat" (assuming the form) should be understood (although
unexpressed). The Lord assumed the form of Dhanvantari in the twelfth incarnation, and He
also appeared in the form of Mohiné-devé in the thirteenth incarnation. In the phrase "surän
apäyayat" (gave drink to the demigods), the word "nectar" should be understood, although
unexpressed. What was the form of Mohiné-devé like? This is answered by the words
"mohinyä striyä" (by the charming beauty of a woman). What activities did the Lord perform
in this incarnation? The Lord allured and bewildered the atheists. In this way three
incarnations of the inconquerable Supreme Personality of Godhead are described.

Sarva-samvädiné comment

dhanvantaram ity ayaà samudra-mathanät ñañöhe käçé-räjät saptame iti jïeyam.

dhanvantaram iti ayam-in the verse beginning with the word "dhanvanataram"' samudra-
of the ocean; mathanät-from the churning; çañöhe-in the sixth manvantara; iti-thus;
jïeyam-should be understood.

During the reign of the sixth Manu, Lord Dhanvantari appeared from the churning of the
milk-ocean. He also appeared as the son of the king of Käçé during the reign of the seventh
Manu.

Anuccheda 18

41
caturdaçaà närasiàhaà
bibhrad daityendram ürjitam
dadära karajair üräv
erakäà kaöa-kåd yathä

narasiàhaà rüpam bibhrat

caturdaçam-the fourteenth in the line; nära-siàham-the incarnation of the Lord as half-

man and half-lion; bibhrat- advented; daitya-indram-the king of the atheists; ürjitam-
strongly built; dadära-bifurcated; karajaiù-by the nails; ürau-on the lap; erakäm-canes;
kaöa-kåt-carpenter; yathä-just like; narasimham-of Lord Narasiàha; rüpam-the form;
bibhrat- assumed.

The Lord's fourteenth appearance, in the form of Lord Nåsiàha, is described in the next
verse of Çrémad-Bhägavatam (1.3.18)

"In the fourteenth incarnation, the Lord appeared as Nåsiàha and bifurcated the strong
body of the atheist Hiraëyakaçipu with His nails, just as a carpenter pierces cane."*

Anuccheda 19

païcadaçaà vämanakaà
kåtvägäd adhvaraà baleù
pada-trayaà yäcamänaù
pratyäditsus-tri-piñöapam

kåtvä prakaöayya.

païcadaçam-the fifteenth in the line; vämanakam-the dwarf-brähmaëa; kåtvä-by

assumption of; agät-went; adhvaram-arena of sacrifice; baleù-of King Bali; pada-trayam-
three steps only; yäcamänaù-begging; pratyäditsuù-willing at heart to return; tri-piñöapam-
the kingdom of the three planetary systems; kåtvä-the word "kåtvä"; prakaöayya-means
"assuming the form".

The fifteenth incarnation is described in the following verse of Çrémad-Bhägavatam

(1.3.19):

"In the fifteenth incarnation, the Lord assumed the form of a dwarf-brähmaëa [Vämana]
and visited the arena of sacrifice arranged by Mahäräja Bali. Although at heart He was willing
to regain the kingdom of the three planetary systems, He simply asked for a donation of three
steps of land."*

42
Sarva-samvädiné Comment

païca ity ayaà kalpe 'sminn ädau väskaler adhvaram agät, tato dhundhos tato baler iti
jïeyam. tathaiva tréñu trivikramatvaà ca.

païca iti ayam-in this verse beginning with the word "païca"; kalpe-in the millenium;
asmin-in this; ädau-in the beginning; vaçkaleù-of Mahäraja Bali; adhvaram-to the sacrifice;
agät-went; tataù-dundhoù tataù baleù-of Mahäräja Bali; iti-thus; jïeyam-should be
understood; tathä-in the same way; tréçu-in the three planetary systems; trivikramatvam-the
incarnation of the Lord as Trivikrama; ca- also.

This verse describes the incarnation of Lord Vämanadeva, who entered the sacrificial
arena of Mahäräja Bali, and later assumed the gigantic form of Lord Trivikrama, which
crossed over the three planetary systems.

Anuccheda 20

avatäre ñoòaçame
paçyan brahma-druho nåpän
triù-sapta-kåtvaù supito
niù-kñaträm akaron mahém

avatäre çré-paraçurämäbhidhe.

avatäre-in the incarnation of the Lord; çoòaçame-the sixteenth; paçyan-seeing; brahma-

druhaù-disobedient to the orders of the brähmaëas; nåpän-the kingly order; triù-sapta-thrice
seven times; kåtvaù-had done; kupitaù-being engaged; niù-negation; kñaträm-the
administrative class; akarot-did perform; mahém-the earth; avatäre-in the incarnation of the
Lord; çré-paraçurama-abhidhe-known as Lord Paraçurama.

The sixteenth incarnation of the Lord is described in the following verse from Çrémad-
Bhägavatam (1.3.20)

"In the sixteenth incarnation of the Godhead, the Lord [as Bhågupati] annihilated the
administrative class [kñatriyas] twenty-one times, being angry with them because of their
rebellion against the brähmaëas [the intelligent class].

43
 We may note in this connection that the sixteenth incarnation is known as Lord
Paraçuräma.

Sarva-samvädiné Comment

avatäre ity ayaà saptadaçe catur-yuge dväviàçe tv iti kecit. äveça eväyam.

avatäre-incarnation; iti-thus; ayam-he; saptadaçe-seventeenth; catur-yuge-cycle of four

yugas; dväviàçe-twenty-second; tu-indeed; iti-thus; kecit-some; äveçaù-empowered
incarnation; eva-indeed; ayam-he.

Some say the incarnation of Lord Paraçuräma appears in the seventeenth cycle of four
yugas, and others say He appears in the twenty-second cycle. Lord Paraçuräma is an äveça
(empowered) incarnation.

Anuccheda 21

tataù saptadaçe jätaù

satyavatyäà paräçarät
cakre veda-taroù çäkhä
dåñövä puàso 'lpa-medhasaù

tataù-thereafter; saptadaçe-in the seventeenth incarnation; jätaù-advented; satyavatyäm-

in the womb of Satyavaté; paräçarät-by Paräçara Muni; cakre-prepared; veda-taroù-of the
desire tree of the Vedas; çäkhäù- branches; dåñövä-be seeing; puësaù-the people in general;
alpa-medhasaù-less-intelligent. spañöam-the meaning is clear.

The seventeenth incarnation is described in the next verse of Çrémad-Bhägavatam (1.3.21):

"Thereafter, in the seventeenth incarnation of Godhead, Çré Vyäsadeva appeared in the

womb of Satyavaté through Paräçara Muni, and he divided the one Veda into several branches
and sub-branches, seeing that the people in general were less intelligent."*

Sarva-samvädiné Comment

tataù ity asya pürva-janmany apäntaratamatva-çravaëäd äveça iti kecit. tat-samyujyäd

ayam säkñäd aàça evety anye.

44
 tataù iti asya-in this verse beginning with the word "tataù"; pürva-janmaëi-in his previous
birth; ap-antaratamatva-within the water; çravaëät-fromthe scriptures; äveçaù-empowered
incarnation; iti-thus; kecit-some; tat-samyujyät-from being one with the Lord; ayam-he;
säkñät- directly; aàçaù-a part; eva-certainly; iti-thus; anye- others.

Some say Vyäsa is an empowered incarnation because there is description of his previous
birth as the sage Apäntaratama, as described in some scriptures, and others claim that he is
actually viñëu-tattva, a direct expansion of Lord Viñëu.

Anuccheda 22

Text 1

nara-devatvam äpannaù
sura-kärya-cikérñayä
samudra-nigrahädéni
cakre véryäëy ataù param

nara-human being; devatvam-divinity; äpannaù-having assumed the form of; sura-the

demigods; kärya-activities; cikérñayä-for the purpose of performing; samudra-the Indian
Ocean; nigraha-ädéni-controlling, etc.; cakre-did perform; véryäëi-superhuman prowers;
ataù param-thereafter.

The Lord's eighteenth incarnation is described in the next verse of Çrémad-Bhägavatam

(1.3.22):

"In the eighteenth incarnation, the Lord appeared as King Räma. In order to perform some
pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian
Ocean and then killing the atheist King Rävaëa who was on the other side of the sea."*

Text 2

naradevatvaà räghava-rüpeëa. ataù param añöadaçe. asya säkñät puruñasya skandhe çré-
räma-gétäyäà viçva-rüpaà därçayato brahma-viñëu-rudra-kåta-stutiù çrüyate.

naradevatvam-the word "naradevatvam"; räghava-rüpeëa- in the form of the descendent

of Maharaja Raghu; ataù param- thereafter; añöadaçe-in the eighteenth cycle of four yugas;
asya-of Him; säkñät-directly; puruñasya-of the puruña incarnation; skandhe-in the Skandha
Puräëa; çré-räma-gétäyäm-in the Räma-gétä; viçva-rüpam-the Universal Form; darçayataù-

45
revealing; brahma-by Brahmä; viñëu-by Viñëu; rudra-and by Rudra; kåtä-offered; stutiù-
prayers; çrüyate-are heard.

The word "naradevatvam" in this verse refers to Lord Rämacandra, the descendant of
Mahäräja Raghu, and the word “ataù param" indicates that Lord Räma appeared in the
eighteenth cycle of four yugas. Lord Räma is directly the Supreme Personality of Godhead.
The chapters of the Skanda Puräëa known as the Räma-gétä recount Lord Räma's revelation
of His Universal Form as well as the prayers offered to Him by Brahmä, Viñëu and Çiva.

Sarva-samvädiné Comment

naradeva ity ayam caturviàçe catur-yuge tretäyäm.

naradeva ity ayam-the verse beginning with the word "näradeva"; caturviàçe-in the
twenty-fourth; catur-yuge-in the cycle of four yugas; tretäyäm-in the Tretä-yuga.

Some commentators think Lord Rämacandra appeared in the Tretä-yuga of the twenty-
fourth cycle of four yugas.

Anuccheda 23

Text 1

ekonaviàçe viàçatime
våñëiñu präpya janmané
räma-kåñëäv iti bhuvo
bhagavän aharad bharam

ekonaviàçe-in the nineteenth; vimçatime-in the twentieth also; våñëiçu-in the Våñëi
dynasty; präpya- having obtained; janmané-births; räma-Balaräma; kåñëau- Çré Kåñëa; iti-
thus; bhuvaù-of the world; bhagavän-the Personality of Godhead; aharat-removed;
bharam-burden.

The next verse (Çrémad-Bhägavatam 1.3.23) describes the nineteenth and twentieth
incarnations:

46
 "In the ninteenth and twentieth incarnation, the Lord advented Himself as Lord Balaräma
and Lord Kåñëa in the family of Våñëi [the Yadu dynasty], and by so doing He removed the
burden of the world."*

Text 2

bhagavän iti säkñät çré-bhagavata evävirbhävo 'yaà, na tu puruña-saàjïasyäniruddhasyeti

viçeña-pratipatty-artham.

bhagavän-the word "bhagavän"; iti-thus; säkñät- directly; çré-bhagavataù-of Çåé

Bhagavän; eva-certainly; ävirbhävaù-manifestation; ayam-He; na-not; tu-but; puruña-
saàjïasya-of the puruña incarnation; aniruddhasya-of Lord Aniruddha; iti-thus; viçeña-
specific; pratipatti-perception; artham-meaning.

By using the word "bhagavän" in this verse, Süta Gosvämé says that Lord Kåñëa is directly
Bhagavän, the original form of the Personlity of Godhead. He is not an expansion of the
puruña-incarnation Lord Aniruddha.

Text 3

tatra tasya säkñäd rüpatvät çré-kåñëa-rüpeëa, nijäàça-rüpatväd räma-rüpeëäpi bhara-

haritvaà bhagavata evety ubhayaträpi bhagavän aharad bharam iti çliñöam eva.

tatra-there; tasya-of Him; rüpatvät-because of the form; çré-kåñëa rüp/eëa-in the form of
Lord Kåñëa; nija-own; amsa-plenary portion; rüpatvät-because of having the form; räma-
rüpeëa-in the form of Lord Balaräma; api- also; bhara-of the burden; haritvam-the position
of taking away; bhagavataù-of the Personality of Godhead; eva-certainly; iti-thus;
ubhayatra- in both; api-also; bhagavän aharat bharam-the Lord removed the burden of the
earth; iti-thus; çliñöam-two meanings; eva-certainly.

Lord Kåñëa is directly the original form of the Supreme Personality of Godhead, and Lord
Balaräma is His immediate plenary expansion. Both Kåñëa and Balaräma removed the burden
of the earth, so the phrase "bhagavän aharad bharam" may refer to either of Them.

Text 4

ato rämasyäpy aniruddhävatäratvaà pratyäkhyätaà. çré-kåñëasya väsudevatvät çré-rämasya

ca saìkarñaëatväd yuktam eva ca tad iti.

47
 ataù-from this; rämasya-of Lord Balaräma; aniruddha-of Lord Aniruddha; avatäratvam-
the state of being an incarnation; pratyäkhyätam-is rejected; çré-kåñëasya-of Lord Kåñëa;
väsudevatvät-from the state of being Lord Väsudeva; çré-rämasya-of Lord Balaräma; ca-also;
saìkarñaëatvät- from the state of being Lord Saìkarñaëa; yuktam-proper; eva- certainly; ca-
also; tat-therefore; iti-thus.

We may note here that Lord Balaräma is not an expansion of Lord Aniruddha. Just as Lord
Kåñëa is directly the original form of Lord Väsudeva, in the same way, Lord Balaräma is the
original form of Lord Saìkarñaëa. This is the proper understanding of the transcendental
forms of Lord Kåñëa and Balaräma.

Anuccheda 24

tataù kalau sampravåtte

sammohäya sura-dviñäm
buddho nämnäïjana-sutaù
kékaöeñu bhaviñyati

kékaöeñu gayä-prädeçe.

tataù-thereafter; kalau-the age of Kali; sampravåtte- having ensued; sammohäya-for the

purpose of deluding; sura- theists; dviñäm-those who are envious; buddhaù-Lord Buddha;
nämnä-of the name; aïjana-sutaù-whose mother Aïjanä; kékaöeñu-in the province of Gayä
(Bihar); bhaviñyati-will take place; kikatesu-the word "kikatesu"; gaya-pradese-means in the
province of Gaya.

The next verse (Çrémad-Bhägavatam 1.3.24) describes the twenty-first incarnation:

"Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of
Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious of
the faithful theist."*

Anuccheda 24

tataù kalau sampravåtte

sammohäya sura-dviñäm
buddho nämnäïjana-sutaù
kékaöeñu bhaviñyati

48
kékaöeñu gayä-prädeçe.

tataù-thereafter; kalau-the age of Kali; sampravåtte- having ensued; sammohäya-for the

purpose of deluding; sura- theists; dviñäm-those who are envious; buddhaù-Lord Buddha;
nämnä-of the name; aïjana-sutaù-whose mother Aïjanä; kékaöeñu-in the province of Gayä
(Bihar); bhaviñyati-will take place; kikatesu-the word "kikatesu"; gaya-pradese-means in the
province of Gaya.

The next verse (Çrémad-Bhägavatam 1.3.24) describes the twenty-first incarnation:

"Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of
Aïjanä, in the province of Gayä, just for the purpose of deluding those who are envious of
the faithful theist."*

Sarva-samvädiné Comment

tataù ity ayaà kaler abda-sahasra-dvitéye gate vyaktaù. muëòita-muëòitäh päöala-varëo

dvi-bhujaù.

tataù iti ayam-in the verse beginning with the word tataù; kaleù-of the age of Kali; abda-
years; sahasra-thousand; dvitéye-in the second; gate-passed; vyaktaù-manifested; muëòita-
with shaved; muëòaù-head; päöala-varëaù-with a ruddy complexion; dvi-bhujaù-with two
arms.

Lord Buddha appears when two thousand years of the Kali age have passed. He appears in
a human-like form with two hands, a ruddy complexion and a shaved head.

Anuccheda 25

athäsau yuga-sandhyäyäà
dasyu-präyeñu räjasu
janitä viñëu-yaçaso
nämnä kalkir jagat-patiù

yuga-sandhyäyäm kaler ante.

atha-thereafter; asau-the same Lord; yuga-sandhyäyäm-at the conjunction of the yugas;

dasyu-plunderers; präyeñu-almost all; räjasu-the governing personalities; janitä-will take
His birth; viñëu-named Viñëu; yaçasaù-surnamed Yaçä; nämnä-in the name of; kalkiù-the

49
incarnation of the Lord; jagat-patiù-the Lord of the creation; yuga-sandhyäyäm-the words
yuga-sandhyäyäm; kaleù ante-mean at the end of the age of Kali.

The twenty-second incarnation is described in the next verse (Çrémad-Bhägavatam 1.3.25):

"Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as
the Kalki incarnation and become the son of Viñëu Yaçä. At this time the rulers of the earth
will have degenerated into plunderers."*

The phrase "at the conjunction of the two yugas" here means "at the end of Kali-yuga."

Sarva-samvädiné Comment

Text 1

atha ity ayaà kalkir buddhaç ca prati-kali-yuga evety eke. etau cäveçäv iti viñëu-dharma-
matam. tathä hi-

atha iti ayam-in the verse beginning with the word "atha"; kalkiù-Kalki; buddhaù-
Buddha; ca-and; prati-in each; kali-yuga-Kali-yuga; eva-certainly; iti-thus; eke-each; etau-
they; ca-also; äveçau-empowered incarnations; iti-thus; viñëu-dharma-of the Viñëu-
dharma; matam-opinion; tathä hi-it is explained.

Lord Buddha and Lord Kalki are both empowered (äveça) incarnations who appear in
every Kali-yuga. This is confirmed in Viñëu-dharma Puräëa:

Text 2

pratyäkña-rüpa-dåg devo
dåçyate na kalau hariù
kåtädiñv eva tenaiña
triyugaù paripaöhyate

pratyakña-visible to the eyes; rüpa-form; dåk-manifesting; devaù-the Supreme Personality

of Godhead; dåçyate-is seen; na-not; kalau-in the Kali-yuga; hariù-Lord Hari; kåtädiñu-in
the Satya, Tretä and Dv/papara-yugas; eva-certainly; tena-by that; eñaù-He; triyugaù-who
appears in three yugas; paripaöhyate-is described in the scriptures.

50
 "The Supreme Personality of Godhead, Lord Hari, does not personally appear in the Kali-
yuga. Because He only appears in the Satya, Tretä, and Dväpara-yugas, and not in the Kali-
yuga, the scriptures call Him Triyuga (He who appears in three yugas).

Text 3

kaler ante ca saàpräpte

kalkinaà brahma-vädinam
anupraviçya kurute
väsudevo jagat-sthitim

kaleù-of the Kali-yuga; ante-at the end; ca-and; sampräpte-attained; kalkinam-Kalki;

brahma-vädinam-self-realized and a learned preacher of Kåñëa consciousness; anupraviçya-
having entered; kurute-creates; väsudevaù-Lord Väsudeva; jagat-of the universe; sthitim-
the auspicious condition.

At the end of Kali-yuga, the Supreme Personality of Godhead, Väsudeva, enters the body of
the learned brähmaëa Kalki and gives him extraordinary powers. Through the agency of
Kalki, the Supreme Lord restores the universe to an auspicious condition.

Text 4

pürvotpanneñu bhüteñu
teñu teñu kalau prabhuù
kåtvä praveçaà kurute
yad abhipretam ätmanaù iti.

pürva-previously; utpanneñu-born; bhüteñu-in the living entities; teñu teñu-in all ofo
them; kalau-in the Kali-yuga; prabhuù-the Supreme Personality of Godhead; kåtvä-having
done; praveçam-entrance; kurute-performs; yat-what; abhipretam-intention; ätmanaù-of
the self; iti-thus.

The Supreme Personality of Godhead then enters the hearts of all the great sages who were
born before the Kali-yuga and grants extraordinary powers to them. In this way the Lord
executes His purpose at the end of the Kali-yuga."

Anuccheda 26

51
 atha çré-hayagréva-hari-haàsa-påçnigarbha-vibhu-satyasena-vaikuëöhäjita- särvabhauma-
viñvaksena-dharmasetu-sudhäma-yogeçvara-båhadbhänv-ädénäà çuklädénäà cänuktänäà
saìgrahärtham äha

atha-now; çré-hayagréva-Hayagréva; hari-Hari; haàsa-Haàsa; påçnigarbha-Påçnigarbha;

vibhu-Vibhu; satyasena-Satyasena; vaikuëöha-Vaikuëöha; ajita-Ajita; särvabhauma-
Särvabhauma; viñvaksena-Viñvaksena; dharmasetu-Dhrmasetu; sudhäma-Sudhäma;
yogeçvara-Yogeçvara; båhadbhänu-Båhadbhänu; ädénäm-beginning with; çukla-Çukla;
ädénäm-beginning with; ca-also; anuktänäm-not described; saìgraha-multitude; artham-for
the purpose; äha-spoke.

Wishing to indicate the Lord's other innumerable other incarnations not described in this
passage, such as Hayagréva, Hari, Haàsa, Påçnigarbha, Vibhu, Satyasena, Vaikuëöha, Ajita,
Särvabhauma, Viñvaksena, Dharmasetu, Sudhämä, Yogeçvara, Båhadbhänu, Çukla, and many
others, Süta Gosvämé spoke the following verse (Çrémad-Bhägavatam 1.3.26):

Text 2

avatära hy asaìkhyeyä
hareù sattva-nidher dvijäù
yathävidäsinaù kulyäù
sarasaù syuù sahasraçaù

avatäräù-incarnations; hi-certainly; asaìkhyeyäù-innumerable; hareù-of Hari, the Lord;

sattva-nidheù-of the ocean of goodness; dvijäù-the brähmaëas; yathä-as it is; avidäsinaù-
inexhaustible; kulyäù-rivulets; sarasaù-of vast lakes; syuù-are; sahasraçaù-thousands of.

"O brähmaëas, the incarnations of the Lord are innumerable, like rivulets flowing from
inexhaustible sources of water."*

Text 3

herer avatärä asaìkhyeyäù sahasrasaù sambhavanti, hi prasiddhau. asaìkhyeyatve hetuù-

sattva-nidheù sattvasya sva-prädurbhäva-çakteù sevadhi-rüpasya.

hareù avatäräù asaìkhyeyäù sahasraçaù-these words; sambhavanti-are manifested;

prasiddhau-in fame; asaìkhyeyatve-in the matter of being innumerable; hetuù-the reason;
sattva-nidheù-the words "sattva-nidheù"; sattvasya-of transcendental existence; sva-own;
prädurbhäva-manifestation; çakteù-potency; sevadhi-of a great tresure; rüpasya-in the form.

52
 In this verse the words "harer avatärä asaìkhyeyäù sahasraçaù" indicate the innumerable
celebrated incarnations of Lod Hari. Why the incarnations of the Lord are innumerable is
described in the word "sattva-nidheù" (transcendental treasure). The Lord is like an
immeasurably valuable jewel that has the power to appear in an unlimited number of forms.

Text 4

atraiva dåñöäntaù-yatheti; avidäsino 'pekñaya-çünyät sarasaù sakäçät kulyäs tat-svabhäva-

kåtä nirjharä avidäsinyaù sahasraçaù saàbhavanti.

atra-in this connection; eva-certainly; dåñöäntaù-an example; yathä iti-in the phrase
beginning with the word "yatha"; avidäsinaù-inexhaustible; apekñaya-çünyät-because they
never dwindle; sarasaù-of vast lakes; säkñät-directly; külyaù-rivulets; tat-svabhäva-kåtäù-by
their own nature; nirjharäù-rivulets; avidäsinyaù-inexhaustable; sahasraçaù-thousands of;
sambhavanti-come into existence.

In this verse a appropriate example is given: the incarnations of the Personality of Godhead
are compared to innumerable (sahasraçaù) rivulets (kulyäù) flowing from inexhaustible
(avidäsinaù) sources of water (sarasaù).

Text 5

atra ye 'àçävatäras teñu caiña viçeño jïeyaù. çré-kumära-näradädiçv adhikärikeñu jïäna-

bhakti-çakty-aàçäveçaù, çré-påthu-ädiñu kriyä-çakty-äàçäveçaù, kecit tu svayam äveçaù.
teñäà bhagavän avahäm iti vacanät.

atra-in this connection; ye-those who; aàça-partial; avatäräù-incarnations; teñu-among

them; ca-also; eñaù-one; viçeñaù-specific group; jïeyaù-should be known; çré-kumära-the
four Kumäras; närada-Närada Muni; ädiñu-and others; adhikärikeñu-devotees; jïäna-with
transcendental knowledge; bhakti-and devotional service; çakti-with the potencies; aàça-
äveçaù-empowered incarnations; çré-påthu-King Påthu; ädiñu-and others; kriyä-çakti-with
the potency to perform remarkable deeds; äveçaù-invested; kecit-others; tu-also; svayam-
personally; äveçaù-entrance; teñäm-of them; bhagavän-the Personality of Godhead endowed
with all powers and opulences; eva-certainly; aham-I am; iti-thus; vacanät-the words of
scripture.

"Some of the incarnations mentioned in this list of Çrémad-Bhägavatam are living entities
empowered with certain potencies of the Lord. The Four Kumäras, Närada, and others are
empowered with transcendental knowledge and devotional service. King Påthu and others are
specifically empowered with the potency to perform remarkable deeds (kriyä-çakti). Some of
these listed incarnations are personal appearances on the Lord's part. This is confirmed in the
Lord's own declaration:

53
 "I am the Supreme Personality of Godhead, endowed with all powers and opulences."

Text 6

atha çré-matsyadevädiñu säkñäd aàçatvam eva. tatra cäàçatvaà näma säkñäd-bhagavattve

'py avyabhicäri-tädåça-tad-icchä-väçät sarva-daivaikadeçatayaiväbhivyakta-çakty-ädikatvam iti
jeyam. tathaivodahariçyate- rämädi-mürtiñu kalä-niyamena tiñöhan iti.

atha-now; çré-matsyadeva-of Lord Matsya; ädiñu-and others; säkñät-directly; aàçatvam-

incarnations; eva-certainly; tatra-there; ca-also; aàçatvam-the state of being an incarnation;
näma-certainly; säkñät-directly; bhagavattve-the state of being the Personality of Godhead;
api-also; avyabhicäri-without diminution; tädåça-like this; tat-His; icchä-by the desire;
vaçät-because of the control; sarva-all; daiva-the demigods; ekadeçatayä-by being in one
place; iva-as it were; abhivyakta-manifested; çakti-potency; ädikatvam-beginning with; iti-
thus; jeyam-should be understood; tathä-in the same way; eva-certainly; udahariçyate-may
be quoted; räma-ädi-the incarnation of Lord Räma etc.; mürtiñu-in different forms; kalä-
niyameëa-by the order of plenary portions; tiñöhan-existing; iti-thus.

Included in this list of incarnations are Lord Matsya and other direct incarnations of the
Supreme Lord, who appears with all divine opulences and potencies. These direct
incarnations of the Lord are described in the following verse of Brahma-saàhitä (5.39):

"I worship Govinda the primeval Lord, who by His various plenary portions appeared in
the world in different forms and incarnations such as Lord Räma, but who personally appears
in His suprme original form as Lord Kåñëa."*

Sarva-samvädiné Comment

Text 1

avatäräh iti-tatra caiña viçeña ity atraitad uktaà bhavati-bhavän khalu tridhä prakäçate- 1.
svayaà-rüpeù; 2. tad-ekätma-rüpaù; 3. äveça-rüpaç ceti. tatra 1. ananyäpekña-rüpaù svayaà-
rüpaù; 2. svarüpäbhede 'pi tat-säpekña-rüpädiù tad-ekätma-rüpaù; 3. jéva-viçeñäviñöa äveça-
rüpaù. 2. tad-ekätma-rüpo 'pi dvi-vidhä- 2a. tat-samaù 2b. tad-aàçaç ca. 3. äveço 'pi tridhaù
3a. bhakti- 3b. -jäna- 3c. kriyä-çakti-pradhänyena.

54
 avatäraù iti-in the verse beginning with the word "avatäraù"; tatra-there; ca-also; eñaù-
He; viçeñaù-specific; iti-thus; atra-gere; etat-this; uktam-is described; bhavati-is;
bhagavän-the Supreme Personality of Godhead; khalu-certainly; tridhä-in three features;
prakäçate-is manifest; svayam-rüpaù-personal form; tat-ekätma-rüpaù-a form almost like His
original form; äveça-rüpaù-an empowered living entity; tatra-in this connection; ananya-
apekña-rüpaù-not at all different from His original form; svayam-rüpaù-is known as "svayam-
rupa"; svarüpa-abhede api-although not different from His original form; tat-säpekña-rüpa-
adiù-forms emanated from His original form; tat-eka-ätma-rüpaù-known as "tad-ekätma-
rüpa"; jéva-viçeña-aviñöaù-an empowered living entity; äveça-rüpaù-kinown as "äveça-rüpa";
tat-eka-ätma-rüpaù-the tadekätma-rüpa forms; api-also; dvi-vidhä-in two features; tat-
samaù-equal to the original form; tat-aàçaù-an expansion of the original form; ca-also;
äveçaù-empowered incarnations; api-also; ; tridhäù-three varieties; bhakti-devotional
service; jïäna-knowledge; kriya-activities; çakti-with the potencies; pradhänyena-
principally.

The Supreme Personality of Godhead appears in three kinds of incarnations: 1. svayaà-

rüpa, or His original form; 2. tad-ekätma-rüpa, or forms appearing slightly different from His
original feature; and 3. äveça-rüpa, or individual living entities granted some extraordinary
power by the Lord.
The tad-ekätma-rüpa incarnations are of two kinds: 1. tat-sama, or those directly like the
Lord's original form; and 2. tad-aàça, or incarnations expanded from the Lord's form and
manifesting only part of His qualities.
The äveça-rüpa empowered living entities are divided into three categories, those
empowered with: 1. pure devotional service, 2. transcendental knowledge, and 3.
extraordinary prowess to perform remarkable deeds.

Text 2

tatra svayaà-rüpo yathä çré-brahma-saàhitäyäm

éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam

tatra-in this connection; svayam-rüpaù-the svayam-rüpa incarnation; yathä-just as;

brahma-saàhitäyäm-in the Brahma-saàhitä; éçvaraù-the controller; paramaù-supreme;
kåñëaù-Lord Kåñëa; sat-eternal existence; cit-absolute knowledge; änanda-absolute bliss;
vigrahaù-whose form; anädiù-without beginning; ädiù-the origin; govindaù-Lord Govinda;
sarva-käraëa-käraëam-the cause of all causes.

The original svayam-rüpa feature of the Supreme Lord is described in the Brahma-saàhitä
(5.1):

55
 "Kåñëa, who is known as Govinda, is the supreme controller. He has an eternal, blissful,
spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all
causes."*

Text 3

tat-samo yathä tasyaiva paravyoma-näthaù iti pratipatsyate; yathä paravyomävaraëa-sthas

tasya väsudevaù. tad-aàço yathä-tadä paramavyomävaraëa-sthaù saìkarñaëädiù matsyädiç ca.
äveçaç ca tat-sthaù-närada-catuùsana-çeña-påthvädayaù.

tat-samaù-"tat-sama"; yathä-just as; tasya-of Him; eva-certainly; paravyoma-näthaù-the

Lord of Vaikuëöha; iti-thus; pratipatsyate-is understood; yathä-just as; paravyoma-ävaraëa-
sthaù-remaining away from the Vaikuëöha world; tasya-of Him; väsudevaù-Väsudeva; tat-
aàçaù-the tad-aàça ävaraëa-sthaù-remaining away from Vaikuëöha; saìkarñaëa-ädiù-
beginning with Lord Saìkarñaëa; matsya-ädiù-beginning with Lord Matsya; ca-also; äveçaù-
empowered incarnations; ca-and; tat-sthaù-remaining in the material world; närada-Närada
Muni; catuùsana-the Four Kumäras; çeña-Çeña; påthu-Mahäräja Påthu; ädayaù-and others.

Examples of the Lord's tat-sama incarnation are: 1. Näräyaëa, the Lord of Vaikuëöha, and
2. Lord Väsudeva, who appears within the material world.
Examples of the Lord's tad-aàça incarnations are: 1. Lord Saìkarñaëa, and the many forms
of the Lord expanded from Him, and 2. Lord Matsya, and many similar other incarnations.
Examples of the äveça incarnations are: 1. Närada, who is empowered with pure devotional
service, 2. the Four Kumäras, who are empowered with transcendental knowledge, and 3.
Çeña and Mahäräja Påthu, who are empowered with extraordinary power to perform
remarkable deeds.

Text 4

sa ete svayaà-rüpädayo yadi viçva-käryärtham apürvä iva prakaöé-bhavanti, tadä avatära

ucyante. te ca kadäcit svayam eva prakaöé-bhavanti; dväräntarena ca; dväram ca kadäcit
svarüpam, bhaktädi-rüpaà ca bhavati. tatra ca svayaà-rüpa-tat-samau-parävasthau;
aàçäntaratamya-kramena präbhavaù

Text 5

tatra svayaà-rüpaù kåñëaù. tat-sama-präyau- çré-nåsiàha-rämau. vaibhava-rüpau- kroda-

hayagrévau. anye präbhava-präyaù.

56
 tatra-there; svayam-rüpaù-"svayam-rüpa"; kåñëaù-Kåñëa; tat-sama-präyau-"tat-sama";
çré-nåsiàha-rämau-Lord Nåsiàha and Lord Rämacandra; vaibhva-rüpau-"vaibhava-rüpa";
kroda-hayagrévau-Varäha and Hayagréva; anye-others; präbhava-präyaù-principally
präbhava-rüpa forms.

The Lord's original form (svayam-rüpa) is Çré Kåñëa. Examples of the Lord's tat-sama
incarnations are Lord Nåsiàha and Lord Rämacandra. Examples of the Lord's vaibhava-rüpa
are Lord Varäha and Lord Hayagréva. Most of the other incarnations are considered to be
präbhava-rüpa forms of the Lord.

Text 6

te cävatäräù kärya-bhedena tri-vidhäù-puruñävatäraù, guëävatäräù, lélävatäräç ceti. taträdya

ubhaye-çré-paramätma-sandarbhe darçitaù, atyantaç ca-sa eva prathamaà devaù ity
ädinätraiva prakrantaù. ete punaù païca-vidhäù- dviparärdhävatäräù, kalpävatäräù,
manvantarävatäräù, yugävatäräù, svecchamaya-samayävatäräs ceti. tat-tad-adhikäri-lélätvät te
ca krameëa-puruñädayaù, kñérodaçayy-ädayaù, yajïädayaù, çuklädayaù,çré-kåñëa-rämädayaç
ca.

te-they; ca-also; avatäräù-incarnations; kärya-of activities; bhedena-by differences; tri-

vidhäù-three types; puruña-avatäräù-puruña-incarnations; guëa-avatäräù-incarnations of the
modes of material nature; lélä-avatäräù-pastime incarnations; ca-and; iti-thus; tatra-there;
ädyaù-the first; ubhaye-both; çré-paramätma-sandarbhe-in the Paramätma-sandarbha;
darçitaù-described; atyantaù-limitless; ca-also; saù eva prathamam devaù-iti ädinä-in the
Çrémad-Bhägavatam, 1.3.6, quoted in Anuccheda 6; prakrantaù-powerful; ete-the y; punaù-
again; païca-vidhäù-of five types; dvaiparardha-avatäräù-incarnations remaining for the
lifetime of Brahma; kalpa-avatäräù-incarnations remaining for a kalpa; manvantara-avatäräù-
incarnations remaining for the lifetime of Manu; yuga-avatäräù-incarnations appearing in
each yuga; sva-icchämaya-samaya-avatäräù-incarnations who appear whenever They wish;
ca-also; iti-thus; tat-tat-adhikäri-lélätvät-because of various pastimes; te-they; ca-also;
krameëa-one after another; puruña-ädayaù-the puruña-incarnations and similar forms of the
Supreme Lord; kçérodaçäyi-ädayaù-Kñérodakaçäyé-Viñëu and similar forms; yajïa-ädayaù-
Lord Yajïa and others; çukla-ädayaù-Lord Çukla and others; çré-kåñëa-räma-ädayaù ca-
Räma, Kåñëa, and other forms.

Because of Their different activities, the incarnations of the Lord are divided into three
categories: 1. puruña-avatäras, 2. guëa-avatäras (incarnations in charge of the modes of
material nature) and 3. lélä-avatäras (pastime-incarnations). These incarnations of the Lord
have been elaborately described both in the Paramätma-sandarbha (2.18), and in the verses of
Çrémad-Bhägavatam (1.3.6-28) already quoted in the first portion of this Kåñëa-sandarbha.
These incarnations of the Lord are futher divided into five categories: 1. dvaiparärdha-
avatära (incarnations who appear in each lifetime of Brahmä), 2. kalpa-avatära (incarnations
who appear in each kalpa), 3. manvantara-avatära (incarnations who appear in the reign of

57
the Manus), 4. yuga-avatära (incarnations who appear in each yuga), and 5. svecchamaya-
samaya-avatära (incarnations who appear whenever They wish).
Examples of these kinds of incarnations follow: 1. The puruña-avatäras are dvaiparärdha-
avatäras, 2. Lord Kñérodakaçäyé Viñëu and similar incarnations are kalpa-avatäras, 3. Lord
Yaja and similar incarnations are manvantara-avatäras, 4. Lord Çukla and similar other
incarnations are yuga-avatäras, and 5. Lord Çré Kåñëa, Lord Balaräma, and other forms of the
Lord are svecchamaya-samaya-avatäras.

Text 7

eñu manvantarätaväräç ca- yajïa-vibhu-satyasena-hari-vaikuëöhäjita-vämana-särvabhauma-

rñabha-viñvaksena-dharmasetu-sudhäma-yogeçvara-båhadbhänavaù krameëa caturdaça.
åñabho 'yam ayuñmat-putraù, näbhi-puträs tv anyäù. esu yajïaù präya äveçaù- tasya påthu-
pada-graha-çravaëät. hari-vaikuëöha-vämanäs tu parävasthopamä vaibhavasthaù; tadåçatvena
varëanät. anye präyaù präbhavävasthaù, näti-varëanät.

eñu-among them; manvanata-avatäräù-the manvantara incarnations; ca-also; yajïa-Yaja;

vibhu-Vibhu; satyasena-Satyasena; hari-Hari; vaikuëöha-Vaikuëöha; ajita-Ajita; vämana-
Vämana; särvabhauma-Särvabhauma; åñabha-Åñabha; viñvaksena-Viñvaksena; dharmasetu-
Dharmasetu; sudhäma-Sudhäma; yogeçvara-Yogeçvara; båhadbhänavaù-and Båhadbhänu;
krameëa-caturdaça-fourteen; åñabhaù-Åñabha; ayam-this; ayuñmat-putraù-the son of
Ayuñmat; näbhi-putraù-the son of Näbhi; tu-but; anyaù-another; eñu-among them; yajïaù-
Yajïa; präyaù-principally; äveçaù-an empowered living entity; tasya-of him; påthu-many;
pada-words; gräha-accepting; çravaëät-from hearing; hari-Hari; vaikuëöha-Vaikuëöha;
vämanäù-Vämaëa; tu-but; parävasthä-upamaù-almost like the most powerful incarnations;
vaibhavasthaù-vaibhava-rüpa forms of the Lord; tadåçatvena-like Them; varëanät-because of
the description; anye-others; präyaù-principally; präbhavavasthaù-präbhava-rüpa forms of
the Lord; na-not; ati-from the elaborate; varëanät-description.

A list of the manvantara-avatäras follows: 1. Yajïa, 2. Vibhu, 3. Satyasena, 4. Hari, 5.

Vaikuëöha, 6. Ajita, 7. Vämana, 8. Särvabhauma, 9. Åñabha, 10. Viñvaksena, 11. Dharmasetu,
12. Sudhämä, 13. Yogeçvara, and 14. Båhadbhänu.
The Åñabha mentioned here is the son of Ayuñmat. The Åñabha who is the son of Mahäräja
Näbhi is a different person.
Lord Yajïa is an empowered living entity (äveça-rüpa). This is confirmed by ample
evidence in the Vedic literature.
The Vedic literature states that Lord Hari, Lord Vaikuëöha, and Lord Vämana, are vaibhava
forms of the Lord. Most of the other incarnations in this list are präbhava-rüpa forms of the
Lord, although there is not a very elaborate description of Their status.

Text 8

atha yugävatäräù çukla-rakta-çyäma-kåñëäù.

58
 atha-now; yugävatäräù-the yugävatäras; çukla-Lord Çukla; rakta-Lord Rakta; çyama-
Çyama; kåñëäù-and Kåñëa.

The yuga-avatäras are: 1. Çukla, 2. Rakta, 3. Çyäma, and 4. Kåñëa.

Text 9

atra puruña-bhedänäà brahmädinäà cävirbhäva-samayo brahma-kalpa-pravåtteù pürvam

eva. catuùsana-närada-varäha-matsya-yajïa-nara-näräyaëa-kapila-datta-hayaç/ irña-haàsa-
påçnigarbha-rñabhadeva-påthünäà svayambhuve; varäha-matsyayoù punaç cäkñuñéye ca;
nåsiàha-kürma-dhanväntari-mohinénäà cäkñuñe; kürmaù kalpädäv api; dhanvantarir
vaivasvate 'pi; vämana-bhärgava-räghavendra-dvaipäyana-räma-kåñëa-buddha-kalkénäà
vaivasvate; manvantara-yugävatäräëäà tadä tadaiva jïeyaù.

atra-in this connection; puruña-bhedänäm-of the puruña-incarnations; brahma-of Brahmä;

ädénäm-and others; ca-and; ävirbhäv-of appearance; samayaù-time; brähma-kalpa-of the
Brahma-kalpa; pravåtteù-the beginning; pürvam-before; eva-certainly; catuùsana-the Four
Kumäras; närada-Närada; varäha-Varäha; matsya-Matsya; yajïa-Yajïa; nara-näräyaëa-
Nara-Näräya/ba Åñis; kapila-Kapila; datta-Dattätreya; hayaçérña-Hayagréva; haàsa-Haàsa;
påçnigarbha-Påçnigarbha; åñabhadeva-Åñabhadeva; påthünäm-Påthu; sväyambhuva-in the
reign of Sväyambhuva Manu; varäha-matsayoù-of Varäha and Matsya; punaù-again;
cäkñuñéye-in the reign of Cäkñuña Manu; ca-also; nåsiàha-Nåsiàha; kürma-Kürma;
dhanvantari-Dhanvantari; mohinénäm-and Mohiné-devé; cäkñuñe-in the reign of Cäkñuña
Manu; kürmaù-Kurma; kalpa-of the kalpa; ädau-in the beginning; api-also; dhanvantariù-
Dhanvantari; vaivasvate-in the reign of Vaivasvata Manu; api-also; vämana-Vämana;
bhärgava-Paraçuräma; räghava-indra-Lord Rämacandra; dvaipäyana-Vyäsadeva; räma-
Balaräma; kåñëa-Kåñëa; buddha-Buddha; kalkinäm-and Kalki; vaivasvate-in the reign of
Vaivasvata Manu; manvantara-yuga-avatäräëäm-of the manvantara and yugävatäras; tadä
tadä-at these time periods; eva-certainly; jïeyaù-may be known.

The puruña-avatäras appear before the birth of Brahmä and the other living entities. The
Four Kumäras, Närada, Varäha, Matsya, Yajïa, Nara-Näräyaëa Åñis, Kapila, Dattätreya,
Hayagréva, Haàsa, Påçnigarbha, Åñabhadeva, and Påthu appear during the reign of
Sväyambhuva Manu. Varäha and Matsya appear in both the Sväyambhuva and Cäkñuña
periods. Nåsiàha, Kürma, and Mohiné-devé appear in the reign of Cäkñuña Manu. Kürma
appears in the beginning of the kalpa, and Dhanvantari appears in both the Cäkñuña and
Vaivasvata milleniums. Vämana, Paraçuräma, Rämacandra, Vyäsadeva, Balaräma, Kåñëa,
Buddha and Kalki appear in the reign of Vaivasvata Manu. This is the schedule of the
Manvantara-avatäras and yuga-avatäras.

Anuccheda 27

59
Text 1

atha vibhütér äha

åñayo manavo devä

manu-puträ mahaujasaù
kaläù sarve harer eva
saprajäpatayaù småtäù

atha-now; vibhutiù-the potencies; aha-he describes; åñayaù-all the sages; manavaù-all the
Manus; deväù-all the demigods; manu-puträù-all the descendants of Manu; mahä-ojasaù-
very powerful; kaläù-portion of the plenary portion; sarve-all collectively; hareù-of the
Lord; eva-certainly; sa-prajäpatayaù-along with the Prajäpatis; småtäù-are known.

Süta Gosvämé now describes the potencies of the Lord (Çrémad-Bhägavatam 1.3.27):

"All the åñis, Manus, demigods and descendants of Manu, who are especially powerful, are
plenary portions or portions of the plenary portions of the Lord. This also includes the
Prajäpatis."*

Text 2

kalä vibhütayaù. alpa-çakteù prakäçäd vibhütitvam. mahä-çaktas tv äveçatvam iti bhedaù.

kaläù-the word "kalä"; vibhütayaù-means "potencies"; alpa-little; çakteù-because of

potency; prakäçät-because of manifestation; vibhütitvam-the state of being vibhüti; mahä-
çakteù-because of great potency; tu-but; äveçatvam-the status of äveça; iti-thus; bhedaù-the
distinction.

The word "kalä" in this verse means "potencies" (vibhüti). Those comparatively less
powerful are called vibhüti, and those more powerful are called äveça incarnations.

Anuccheda 28

tad evaà paramätmänaà säìgam eva nirdhärya proktänuväda-pürvakaà çré-bhagvantam

apy äkäreëa nirdhärayati

ete cäàça-kaläù puàsaù

kåñëas tu bhagavän svayam iti.

tat-therefore; evam-in this way; paramätmänam-Lord Paramätmä; sa-along with; aìgam-

His expansions; eva-certainly; nirdhärya-having specifically described; prokta-spoken;

60
anuväda-repeatedly said; pürvakam-previously; çré-bhagavantam-Lord Bhagavän; api-also;
äkäreëa-with His form; nirdhärayati-specifically describes; ete-all these; ca-and; aàça-
plenary portions; kaläù-portions of the plenary portions; puàsaù-of the Suprme; kåñëaù-
Lord Kåñëa; tu-but; bhagavän-the Personality of Godhead; svayam-in person; iti-thus.

After concluding the description of the various expansions of Lord Paramätmä, and His
various potencies, Süta Gosvämé proceeds to describe the original form (Bhagavän) of the
Personality of Godhead in the next verse of Çrémad-Bhägavatam (1.3.28):

"All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead."*

Text 2

ete pürvoktaù. ca-çabdänuktaç ca, prathamam uddiñöasya puàsaù puruñasya aàça-kaläù.

ete-all these; pürva-previously; uktaù-described; ca-çabda-by the word "ca"; anuktaù-

those not described; ca-also; prathamam-at first; uddiñöasya-of the described; puàsaù-of
the puruña incarnation; puruñasya-of the puruña incarnations; aàça-plenary portions;
kaläù-portions of the plenary portions.

In this verse the word "ete" (all these) refers to the incarnations previously described in
this chapter of Çrémad-Bhägavatam. The word "ca" (and) is meant to include all the
incarnations not mentioned in this list. The word “puàsaù" means "of the Supreme
Personality of Godhead who expands as the puruña-incarnations" and the words “aàça-
kaläù" mean "plenary portions and portions of the plenary portions".

Text 3

kecid aàçäù svayam eva aàçäù säkñäd-aàçatvenäàçatvena ca dvi-vidhäù; kecid

aàçäviñöatvad aàçäù; kecit tu kalä vibhütayaù.

kecit-some; aàçäù-expansions; svayam-personally; eva-certainly; aàçäù-incarnations;

säkñät-directly; aàçatvena-by the status of incarnation; aàça-aàçatvena-by the status of a
portion of the plenary portion of the Lord; ca-also; dvi-vidhäù-two kinds of incarnation;
kecit-some; aàça-by a portion of the Lord; äviñöatvät-because of the entrance; aàçäù-are
incarnations; kecit-and others; tu-also; kaläù vibhütayaù-are the Lord's potencies.

In this way the incarnations of the Lord may be grouped into two categories. Some are
plenary portions of the Lord and others are portions of the plenary portions of the Lord. In
addition to these there are empowered living entities (äveça incarnations) and incarnations of
the Lord's potencies (kalä).

61
Text 4

iha ye viàçatitamävatäratvena kathitäù, sa kåñëas tu bhagavän, puruñasyäpy avatäré yo

bhagavän sa eña evety arthaù.

iha-in this connection; ye-those who; viàçatitama-twenty; avatäratvena-by manifesting as

incarnations; kathitäù-described; saù-He; kåñëaù tu bhagavän svayam-but Lord Çré Kåñëa is
the original Personality of Godhead; puruñasya-of the puruña incarnation; api-even; avatäré-
the source of incarnation; yaù-who; bhagavän-Lord Bhagavän; saù eñaù-that person; eva-
certainly; iti-thus; arthaù-the meaning.

Someone may protest: Kåñëa has already been described as the twentieth in the list of
incarnations. For this reason, when Süta Gosvämé says "Kåñëas to bhagavän" the intention is
that Bhagavän refers to Lord Väsudeva, the origin of the puruña incarnation.

Text 5

atra anuvädam anuktvaiva na vidheyam udérayet iti vacanät kåñëasyaiva bhagavattva-

lakñaëo dharmaù sädhyate, na tu bhagavataù kåñëatvam ity äyätam.

atra-in this connection; anuvädam-the subject; anuktvä-not stating; eva-certainly; na-

not; vidheyam-the predicate; udérayet-one should speak; iti-thus; vacanät-from the
scriptures; kåñëasya-of Kåñëa; eva-certainly; bhagavattva-status of the original Personality of
Godhead; lakñaëaù-characteristic; dharmaù-nature; sädhyate-is conclusively demonstrated;
na-not; tu-but; bhagavataù-of Bhagavän; kåñëatvam-the state of being Kåñëa; iti-thus;
äyätam-is attained.

To this objection we reply: The following grammatical rule is found in the Ekädaçé-tattva:

"One should not state a predicate before its subject."

Therefore it cannot be avoided that in this sentence Kåñëa is the subject and Bhagavän is
the pedicate. By word-jugglery no one can change the clear meaning of this verse: that Kåñëa
is the original form of the Personality of Godhead (Bhagavän), and no one can say that Lord
Väsudeva assumed the form of Kåñëa. In this way this verse clearly demonstrates that Kåñëa is
the original form of the Supreme Personality of Godhead, and not merely a form expanded
from Väsudeva.

Text 6

62
 tataç ca çré-kåñëasyaiva bhagavattva-lakñaëa-dharmitve siddhe mülävatäritvam eva sidhyati,
na tu tataù prädurbhütatvam. etad eva vyanakti- svayam iti. tatra ca svayam eva bhagavän, na
tu bhagavataù prädurbhütatayä, na tu vä bhagavattädhyasenety arthaù.

tataù-therefore; ca-also; çré-kåñëaya-of Lord Kåñëa; eva-certainly; bhagavattva-the status

of the original form of the Personality of Godhead; lakñaëa-characteristic; dharmitve-nature;
siddhe-perfect; müla-avatäritvam-the status as the origin of all incarnations; eva-certainly;
sidhyati-is conclusively demonstrated; na-not; tu-but; tataù-from Him; prädurbhütatvam-
expansion; etat-this; eva-certainly; vyanakti-is manifested; svayam-by the word "svayam";
iti-thus; tatra-in this connection; ca-also; svayam-in person; eva-certainly; bhagavän-the
Personality of Godhead; na-not; tu-but; bhagavataù-from the original Personality of
Godhead; prädurbhütatayä-as an expansion; na-not; tu-but; va-or; bhagavatta-the status of
the original Personality of Godhead; adhyäsena-by false attribution; iti-thus; arthaù-the
meaning.

This verse conclusively proves that Kåñëa is the original Personality of Godhead and the
source of all the incarnations, and not simply an expansion of Viñëu. This is emphasized by
the use of the word "svayam" (in person). Kåñëa is the original Godhead in person, He is not
merely an expansion of the original Godhead, and the status of the original Godhead is not
falsely attributed to Him.

Text 7

na cävatära-prakaraëe 'pi paöhita iti saàçayaù; paurväparye pürva-daurbalyaà prakåtivat

iti nyäyena.

na-not; ca-also; avatära-of incarnations; prakaraëe-in the description; api-even;

paöhitaù-mentioned; iti-thus; saàçayaù-doubt; pürva-in the beginning; aparye-and in the
end; pürva-the beginning; daurbalyam-weakness; prakåtivät-by nature; iti-thus; nyäyena-
by the example.

Someone may object: Has not Kåñëa already been mentioned in the list of incarnations of
Godhead?
To this I reply: The rules of literary composition state:

"More significant facts, and facts meant to be emphasized should be placed at the end of a
composition, for the final parts of a composition are naturally considered more important by
the reader."

Therefore, because the statement "Kåñëa is the original Personality of Godhead" is placed
at the end of the list of incarnations, that is to be stressed more than the fact that He is also
included in that list.

63
Text 8

yathägniñöome- yady udgätä vicchidyäd akakñiëena yajate, yadi pratihartä sarvasva-

dakñiëena iti çruteù.

yathä-just as; agniñöome-in the prayers for the agniñöoma sacrifice; yadi-if; udgätä-the
Udgätä priest; vicchidyät-may interrupt; adakñiëena-without remuneration; yajate-performs
the sacrifice; yadi-if; pratihartä-his assistant, the Pratihartä priest; sarvasv-everything;
dakñiëena-in remuneration; iti-thus; çruteù-from the Çruti.

In the description of the Agniñöoma sacrifice, the Çruti-çästra explains:

"If the Udgätä priest leaves prematurely and does not complete the sacrifice, he becomes
ineligible to receive the priestly remuneration. If his assistant, the Pratihartä priest, then
completes the sacrifice, that assistant becomes then entitled to receive all the priestly
rewards."

This is another example of the great significance of the final statement or the final activity.

Text 9

tayoç ca kadäcid dvayor api vicchede präpte viruddhayoù präyaçcittayoù

samuccayäsambhave ca param eva präyaçcittaà siddhäntitaà tädvad ihäpéti.

tayoù-of the two; ca-also; kadäcit-at a certain time; dvayoù-of the two; api-also;
vicchede-when the difference; präpte-is attained; viruddhayoù-of opposing; präyaçcittayoù-
methods of atonement; samuccaya-of reconciliation; sambhave-in the lack; ca-also; param-
last; eva-certainly; präyaçcittam-method of atonement; siddhäntitam-should be considered
conclusive; tadvat-in that way; iha-in this; api-also; iti-thus.

When two contradictory methods of atonement are prescribed in the scriptures, and the
difference between them cannot be reconciled by learned scholars, the atonement mentioned
last is always considered to overrule what was stated previously and is taken as the final
conclusion.
In the same way, the inclusion of Kåñëa in the list of incarnations is overruled by the
statement that appears at the conclusion of the description of the incarnations: that Kåñëa is
the original Personality of Godhead.

Text 10

athavä kåñëas tu iti çrutyä prakaraëasya bädhät, yathä çaìkara-çaréraka-bhäñye çruty-

ädibaléyastväc ca na bädhaù iti sütre, te haite vidyäcita eva iti çrutiù, manaç-cid-ädénäm

64
agnénäà prakaraëa-präptaà kriyänupraveça-lakñaëam asvätantryaà badhitvä vidyä-
cittvenaiva svätantryaà sthäpayati tadvad ihäpéti.

athavä-or; kåñëaù tu-the phrase "Kåñëas tu"; iti-thus; çrutyä-by the Çruti-çästra;
prakaraëasya-of the description; bädhät-because of contradiction; yathä-just as; çaìkara-of
Çaìkaräcärya; çaréraka-bhäñye-in the commentary on the Vedänta-sütra; çruti-of the Çruti-
çästra; ädi-baléystvät-because of superiority of evidence; ca-also; na-no; bädhaù-
contradiction; iti-thus; sütre-in the sütra; te-they; ha-certainly; ete-they; vidyä-citaù-full
of transcendental knowledge; eva-certainly; iti-thus; çrutiù-the Çruti-çästra; manaù-cit-
ädénäm-beginning with the words "manaçcid"; agnénäm-of Agnideva; prakaraëa-präptam-
the description; kriyä-anupraveça-lakñaëam-in the description of the activities;
asvätantryam-lack of independence; badhitvä-having refuted; vidyä-cittvena-because of
transcendental knowledge; eva-certainly; svätantryam-independence; sthäpayati-establishes;
tadvat-to that extent; iha-here; api-also; iti-thus.

Someone may object: Your Puräëa may say that Kåñëa is the original form of the
Personality of Godhead, but this conception of God is contradicted by the ultimate scriptural
authority: the Çruti-çästra. The actual authority is the Çruti, as confirmed in Vedänta-sütra,
which, eloquently explained by Çaìkaräcärya in Çäréraka-bhäñya, says (Vedänta-sütra 3.3.50)
:
çruty-ädibaléyastväc ca na bädhaù

"There is no fault in this statement because the Çruti is the most significant and conclusive
evidence."

To this I reply: The Çruti-çästra does not contradict the Bhägavatam's explanation that
Kåñëa is the Original Suprme Personality of Godhead. The Çruti clearly explains:

"The Supreme Personality of Godhead is full of all transcendental knowledge."

The passage in the Väjasaneyé-saàhitä that begins with the phrase "manaçcit" and that
recounts the story of Agnideva clearly refutes the misconception that the Supreme Godhead
is not independent, and clearly explains that because the Godhead is full of all knowledge, He
must threfore also be supremely independent, and free to do whatever He likes.
The Çruti does not deny that Kåñëa is the Original Supreme Personality of Godhead, but
rather, by describing the Lord's supreme independence, supports it.

Text 11

ata etat prakaraëe 'py anyatra kvacid api bhagavac-chabdam akåtvä tatraiva bhagavän
aharad bharam/ ity anena kåtaväù. tataç cäsyävatäreñu gaëanä tu svayaà bhagavän apy asau
svarüpastha eva nija-parijana-våndänäm änanda-viçeña-cämatkäraya kim api mädhuryaà nija-
janmädi-lélayä puñëan kadäcit sakala-loka-dåçyo bhavatéty apekñayaivety äyätam.

65
 ataù-therefore; etat-this; prakaraëe-in the description; api-although; anyatra-in another
place; kvacit-sometimes; api-although; bhagavat-çabdam-the word "bhagavän"; akåtvä-not
saying; tatra-there; eva-certainly; bhagavän-the Personality of Godhead; aharat-removed;
bharam-burden; iti-thus; anena-by this; kåtavän-He did; tataù-from this; ca-also; asya-of
Him; avatäreñu-among the incarnations; gaëana-counting; tu-but; svayam-in person;
bhagavän-the original Personality of Godhead; api-also; asau-He; svarüpasthaù-in His
original form; eva-certainly; nija-own; parijana-våndänäm-of associates; änanda-
transcendental bliss; viçeña-specific; cämatkäraya-for the wonder; kim api-indescribable;
mädhuryam-sweetness; nija-own; janma-ädi-beginning with His appearance; lélayä-by His
pastimes; puñëan-increasing; kadäcit-sometimes; sakala-all; loka-by the residents of the
earth; dåçyaù-visible; bhavati-became; iti-thus; apekñayä-for this purpose; eva-certainly;
iti-thus; äyätam-arrived.

Although Kåñëa is sometimes not specifically declared the original Personality of Godhead,
when Kåñëa is counted in this (Bhägavatam, 1st Canto, 3rd Chapter) list of incarnations, He
is declared the original Godhead in the phrase "bhagavän aharad bharam (The original
Personality of Godhead then removed the burden of the world)".
Therefore, even though counted in the list of incarnations, Kåñëa is the original Personality
of Godhead who, to fill His associates with bliss and wonder, and to expand the sweetness of
His birth and other pastimes, sometimes comes to this world and is seen by all.

Text 12

yathoktaà brahma-saàhitäyäm

rämädi-mürtiñu kalä-niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu
kåñëaù svayaà samabhavat paramaù pumän yo
govindam ädi-puruñaà tam ahaà bhajämi

yathä-as; uktam-described; brahma-saàhitäyäm-in the Brahma-saàhitä; räma-ädi-the

incarnation of Lord Räma, etc.; mürtiñu-in different forms; kalä-niyamena-by the order of
plenary portions; tiñöhan-existing; nänä-various; avatäram-incarnations; akarot-executed;
bhuvaneñu-within the worlds; kintu-but; kåñëaù-Lord Kåñëa; svayam-personally;
samabhavat-appeared; paramaù-the supreme; pumän-person; yaù-who; govindam-unto
Lord Govinda; ädi-puruñam-the original person; tam-unto Him; aham-I; bhajämi-offer
obeisances.

This is confirmed in Brahma-saàhitä (5.50):

"I worship Govinda, the primeval Lord, who by His various plenary portions appeared in
the world in different forms and incarnations such as Lord Räma, but who personally appears
in His supreme original form as Lord Kåñëa."*

66
Text 13

avatäräç ca präkåta-vaibhäve 'vataraëam iti jïeyam. çré-kåñëa-sähacaryeëa çré-rämasyäpi

puruñäàçatvätyayo jeyaù. atra tu-çabdo 'àça-kaläbhyaù puàçaç ca sakäçäd bhagavato
vailakñaëyaà bodhayati.

avatäräù-incarnations; ca-and; präkåta-vaibhave-in the material world; avataraëam-

descent; iti-thus; jïeyam-known; çré-kåñëa-of Çré Kåñëa; sähacaryeëa-by the state of being
the intimate companion; çré-rämasya-of Lord Balaräma; api-also; puruña-of the Puruña
incarnation; aàçatva-the state of being a partial expansion; atyayaù-negation; jeyaù-known;
atra-gere; tu-çabdaù-the word "tu"; aàça-kaläbhyaù-to the parts and parts of the parts;
puàsaù-of the puruña incarnation; ca-and; sakäçät-in the presence; bhagavataù-of the
Supreme Personality of Godhead (Bhagavän); vailakñaëyam-difference; bodhayati-teaches.

The word incarnation is defined: "The descent of the Supreme Personality of Godhead into
the material world".
Because Lod Balaräma is Lord Kåñëa's constant intimate companion, therefore Lord
Balaräma cannot be an expansion of the puruña-incarnation, but He must be a direct
expansion of Lord Kåñëa.
By using the word "tu" (but), Lord Kåñëa is clearly distinguished from the "aàça-kaläù"
(plenary portions and parts of the plenary portions of the puruña-incarnation). Lord Kåñëa is
not another expansion of the puruña-incarnation.

Text 14

yad vä, anena tu-çabdena sävadhäraëä çrutir iyaà pratéyate. tataù sävadhäraëä çrutir
balavaté iti nyäyena çrutyeva çrutam apy anyeñäà mahä-näräyaëädénäà svayaà-
bhagavattvaà guëé-bhütam äpadyate.

yad vä-furthermore; anena-by this; tu-çabdena-word "tu"; sa-avadhäraëä-with emphasis;

çrutiù-text; iyam-this; pratéyate-is established; tataù-from that; sa-avadhäraëä-with
emphasis; çrutiù-the text; balavaté-is strengthened; iti-thus; hyäyena-by the statement;
çrutyä-by the text; iva-as it were; çrutam-heard; api-even; anyeñäm-of others; mahä-
näräyaëa-ädénäm-of Lord Näräyaëa and other expansions of the Personality of Godhead;
svayam-bhagavattvam-the state of being the original Personality of Godhead; guëé-bhütam-
made unimportant; äpadyate-is.

The word "tu" may also be used simply to emphasize a statement, and may mean
"certainly" or "indeed". (This is confirmed in the statement "sävadhäraëä çrutir balavaté"
(The word tu is used for emphasis). Taken in this way, the word "Tu" emphasizes that only
Kåñëa is the Original form of the Personality of Godhead, Näräyaëa or any of the other
secondary expansions of the Lord, are not the original form of the Lord.

67
Text 15

evam puàça iti bhagavän iti ca prathamam upakramoddiñöasya tasya çabda-dvayasya tat-
sahodareëa tenaiva çabdena ca pratinirdeçattäv eva khalv etäv iti smarayati. uddeça-
pratinirdeçayoù pratétisthagitatä-niräçanäya vidvadbhir eka eva çabdaù prayujyate tat-sama-
varëo vä; yathä jyotiñöomädhikaraëe vasante vasante ca jyotiñä yajeta ity atra jyotiù-çabdo
jyotiñöoma-viñaye bhavati.

evam-in this way; puàsaù-of the puruña incarnation; iti-thus; bhagavän-the Original
Personality of Godhead; iti-thus; ca-also; prathamam-in the beginning; upakrama-
uddiñöasya-of the statement; tasya-that; çabda-of the words; dvayasya-of the pair; tat-His;
sahodareëa-with the brother (Lord Balaräma); tena-with Him; eva-certainly; çabdena-by the
word; ca-also; pratinirdeçattau-the two repetitions; eva-certainly; khalu-indeed; etau-the
two; iti-thus; smarayeti-causes to remember; uddeça-of the first statement; pratinirdeçayoù-
and of the repetition; pratéti-of the conclusion; sthagitatä-hidden meaning; niräçanäya-for
refuting; vidvadbhiù-by the learned; ekaù-one; eva-certainly; çabdaù-word; prayujyate-is
uded; tat-sama-varëaù-spelled in the same way; vä-also; yathä-just as; jyotiñöoma-
adhikaraëe-in the connection with the Jyotiñöoma sacrifice; vasante vasante-every spring; ca-
also; jyotiña-with the Jyotiñöoma ceremony; yajeta-one should offer sacrifice; iti-thus; atra-
here; jyotiù-çabdaù-the word "jyotiù"; jyotiñöoma-viñaye-in connection with the Jyotiñöoma
sacrifice; bhavati-is.

The words "puàçaù" (the puruña-incarnations) and "bhagavän" (the Original Personality
of Godhead) are also used in this chapter of Çrémad-Bhägavatam (Canto One, Chapter
Three), in the first verse (jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù), and in verse 23,
where the Lord is described with His brother (räma-kåñëäv it bhuvo bhagavän aharad
bharam). To refute any agrument by the learned that it should be interpreted to have a
different, hidden meaning, the word “bhagavän" is used twice in this chapter. This is so just
as the word jyotiù is repeated in the chapter describing the jyotiñöoma-yajïa (vasante vasante
ca jyotiñä yajeta: every spring one should offer a jyotiñöoma-yajïa).

Text 16

atra tattvaväda-guravas tu "ca-çabda-sthäne sva-çabdam paöhitvaivam äcäkñate- ete proktä

avatärä müla-rüpé svayam eva. kià svarüpaù? sväàça-kaläù, na tu jévavad vibhinnäàçaù.

atra-in this connection; tattvaväda-the followers of Çrépada Madhväcärya; guravaù-the

spiritual masters; tu-but; ca-also; çabda-sthäne-in place of the word; sva-"sva" (own);
çabdam-the word; paöhitvä-reading; evam-in the following way; äcakñate-declare; ete-these;
proktäù-mentioned; avatäräù-incarnations; mula-rüpé-the origin; svayam-in person; eva-
certainly; kim-what are; svarüpaù-His own forms; sva-own; aàça-plenary portions; kaläù-
and portions of the plenary portions; na-not; tu-but; jévavat-as the individual living entities;
vibhinnaàçaù-eternally distinct parts.

68
 The tattvaväda-gurus accept a different reading of this verse, replacing the word "ca" (and)
with the word "sva" (own). They say:

"The word `ete' in this verse refers to the incarnations of the Lord and the word `bhagavän
svayam' refers to the Lord Himself, whose form is the origin of the incarnations. What is the
Lord's form? His forms are mentioned in the words sväàça-kaläù (The incarnations, which
are His own plenary portions and portions of the portions, are His forms). His forms are not
vibhinnäàça (separated parts), as are the jévas."

Text 17

yathä varähe

sväàsaç cätha vibhinnaàça

iti dvedhäàça iñyate
aàçino yat tu sämärthyaà
yat svarüpaà yathä sthitiù

sväàçaù-Personal expansions; ca-also; atha-now; vibhinnaàçaù-separate expansions; iti-

thus; dvedha-two; aàçaù-expansions; iñyate-are distinguished; aàçinaù-of the source of all
expansions; yat-which; tu-also; sämarthyam-ability; yat-which; svarüpam-own from;
yathä-just as; sthitiù-status.

This is confirmed in the Varäha Puräëa:

"The two kinds of expansions from the Supreme Personality of Godhead are: 1. sväàça
(personal expansions) and 2. vibhinnäàça (separate persons). The sväàça expansions are
unlimitedly powerful. Their form and personality are the same as the Supreme Personality of
Godhead Himself.

Text 18

tad eva nänumätro 'pi

bhedaù sväàçäàçinaù kvacit
vibhinnäàço 'lpa-çaktiù syät
kiïcit sämärthya-mätra-yuk

tat-therefore; eva-certainly; na-not; anumätraù-comparison; api-although; bhedaù-

difference; sväàça-of the personal expansions; aàçinaù-and the Original Personality of
Godhead; kvacit-at all; vibhinnäàçaù-the separate expansions; alpa-small; çaktiù-power;
syät-is; kiëcit-somewhat; sämarthya-mätra-yuk-with power.

69
 "There is not the slightest difference between the sväàça expansions and the Original
Personality of Godhead. The vibhinnäàça expansions are very weak in comparison to Them."

Text 19

atrocyate aàçänäm aàçi-sämärthyädikaà tad-aikyenaiva mantavyam. tac ca yathävidäsina

ity ädau tasyäkñayatvena täsäm akñayatvaà yathä tädvat, aàçäàçitvänupapatter eva. tathä ca
çré-väsudeväniruddhayoù sarvathä saàye prasakte kadäcid aniruddheëäpi çré-
väsudevasyävirbhävanä prasajjyeta. tac ca çruta-viparétam ity asad eva. tasmäd asty evävaöary-
avatärayos täratamyam.

atra-in this connection; ucyate-it is said; aàçänäm-of the expansions; aàçi-of the source
of the incarnations; sämarthya-power; ädikam-etc.; tat-with Him; aikyena-with equality;
eva-certainly; mantavyam-should be considered; tat-therefore; ca-also; yathävidäsina iti
ädau-in the verse beginning "yathävidäsina"; tasya-of Him; akñayatvena-with eternity;
täsäm-of them; akñayatvam-eternity; yathä-just as; tadvat-in the same way; aàça-aàçitva-of
the stte of the incarnations or the source of the incarnations; anupapatteù-of the state of
being inapplicable; eva-certainly; tathä-in the same way; ca-also; çré-väsudeva-of Lord
Väsudeva; aniruddhayoù-and Lord Aniruddha; sarvathä-always; sämye-in equality;
prasakte-devoted; kadäcit-sometimes; aniruddhena-by Lord Aniruddha; api-also; çré-
väsudevasya-of Lord Väsudeva; ävirbhävana-the appearance; prasajjyeta-is aspired for; tat-
that; ca-also; çruta-viparéta-contradicting the Vedic literatures; iti-thus; asat-false; eva-
certainly; tasmät-therefore; asti-there is; eva-certainly; avatäri-of the source of the
incarnation; avatärayoù-and of the incarnation; täratamyam-gradations of higher and lower.

Here it is said that both the Original Personality of Godhead and His expansions (aàças)
are equally powerful. In the phrase "yathävidäsinaù kulyäù sarasaù syuù sahasraçaù" (The
incarnations of the Lord are innumerable like rivulets flowing from inexaustible sources of
water) (1.3.26) it may be understood that, because the Lord and His expansions share the
same nature, as the original Supreme Personality of Godhead is eternal, so His expansions are
also eternal. Although Lord Väsudeva and Lord Aniruddha are equal in all respects, Lord
Aniruddha sometimes devotedly meditates on Lord Väsudeva. To argue that this is
cotradicted by the Çruti-çästra is wrong. For the Supreme Lord, who is the source of all
incarnations, and for all His expansions, there are gradations of higher and lower.

Text 20

ata eva tåtéyasyäñöame

äsénam urvyäà bhagavantam ädyaà

saìkarñaëaà devam akuëöha-sattvam
vivitsavs tattvam ataù parasya

70
 kumära-mukhyä munayo 'nvapåcchan

svam eva dhiñëyaà bahu mänayantaà

yad väsudeväbhidham ämananti

atah eva-therefore; tåtéyasya-of the Third Canto; añöame-in the Eighth Chapter; äsénam-
seated; urvyäm-in the bottom of the universe; bhagavantam-unto the Lord; ädyam-the
original; saìkarñaëam-saìkarñaëa; devam-the Personality of Godhead; akuëöha-sattvam-
undeterred knowledge; vivitsavaù-being inquisitive to know; tattvam ataù-truth like this;
parasya-regarding the Supreme Personality of Godhead; kumära-the boy-saint; mukhyäù-
headed by; munayaù-great sages; anvapåcchan-inquired like this; svam-Himself; eva-thus;
dhiñëyam-situated; bahu-greatly; mänayantam-esteemed; yat-that which; väsudeva-Lord
Väsudeva; abhidham-by the name; ämananti-acknowledge.

This is confirmed in Çrémad-Bhägavatam (3.8.3-4):

"Some time ago, being inquisitive to know, Sanat-kumära, the chief of the boy-saints,
accompanied by other great sages, inquired exactly like you about the truths regarding
Väsudeva, the Supreme, from Lord Saìkarñaëa, who is seated at the bottom of the universe.
At that time Lord Saìkarñaëa was meditating upon His Supreme Lord, whom the learned
esteem as Lord Väsudeva."*

Text 21

ity ädau väsudevasya saìkarñaëäd api paratvaà çrüyate. yat tu teñäà tathä vyäkhyänam
tatra kåñëas tu ity anarthakaà syät, bhagavän svayam ity anenaiväbhipreta-siddheù.

iti-thus; ädau-beginning; väsudevasya-of Lord Väsudeva; saìkarñaëät-from Lord

Saìkarñaëa; api-even; paratvam-superiority; çrüyate-is heard; yat-which; tu-also; teñäm-of
them; tathä-in that way; vyäkhyänam-explanation; tatra-in that connection; kåñëaù-Lord
Çré Kåñëa; tu-but; iti-thus; anarthakam-without meaning; syät-is; bhagavän-the Original
Personality of Godhead; svayam-in person; iti-thus; anena-by this; eva-certainly;
abhipreta-intented meaning; siddheù-because of the perfection.

This verse clearly states that Lord Väsudeva is superior to Lord Saìkarñaëa. These
gradations of higher and lower do not refer to Kåñëa. The phrase kåñëas tu (but Kåñëa)
separates Him from them. Kåñëa is then declared to be "bhagavän svayam" (the original
Supreme Personality of Godhead).

Text 22

kià ca, taiù svayam eva prakäsädivän naivam paraù iti sütre sphuöam aàçäàçi-bhedo
därçitaù.

71
 kim ca-furthermore; taiù-by them; svayam-in person; eva-certainly; prakäça-of
manifestations; ädi-original source; vat-like; na-not; evam-in this way; paraù-superior; iti-
thus; sütre-in the Vedänta-sütra; sphuöam-clearly; aàça-of the expansions; aàçi-of the
Original Personality of Godhead, the source of all expansions; bhedaù-the difference;
darçitaù-is observed.

This is also confirmed in Vedänta-sütra (2.3.45):

"No one is superior to the Original Personality of Godhead, from whom everything has
expanded."

In this sütra the difference between the Original Personality of Godhead and His
expansions is clearly shown.

Text 23

aàçatve 'pi na matsyädi-rüpé para evaà-vidho jéva-sädåçaù.-yathä tejo-'àçasyaiva süryasya

khadyotasya ca naika-prakäratety-ädinä. tasmät sthite bhede sädhv eva vyäkhyätaà kåñëas tu
bhagavän svayam iti.

aàçatve-in the matter of being an expansion; api-even; na-not; matsya-ädi-rüpé-manifest

in many transcendental forms such as the forms of Lord Matsya, Lord Varäha, etc.; paraù-
superior; evam-vidhaù-in this way; jéva-the individual living entities (vibhinnäàça
expansions); sädåçaù-like; yathä-just as; tejaù-of effulgence; aàçasya-of a small particle;
eva-certainly; süryasya-of the sun; khadyotasya-of a
glowworm; ca-and; na-not; eka-one; prakäratä-type; iti-thus; ädinä-beginning; tasmät-
therefore; sthite bhede-in considering the distinction; sädhu-nicely; vyäkhyätam-described;
kåñëaù tu bhagavän svayam iti-"Kåñëa is the Original Personality of Godhead".

As the splendid sun is not like the tiny fireflies, so the sväàça expansions, such as Lord
Matsya, are not like the jévas. This difference is clearly enunciated in the statement "Kåñëas tu
bhagavän svayam" (Lord Çré Kåñëa is the Original Personality of Godhead).

Text 24

indräri iti padyärdhaà tv atra nanv eti, tu-çabdena väkyasya bhedanät, tac ca
tävataiväkäìkña-paripürteù. eka-väkyatve tu ca-çabda ekäkäriçyata. tataç ca indräri ity
aträrthät ta eva pürvokta eva mådayanti ity äyäti. çré-sütaù.

indra-ari-the enemies of Indra; iti-thus; padya-of the verse; ardham-half; tu-but; atra-
here; na-not; anveti-follows; tu-çabdena-by the word "tu"; väkyasya-of the statement;
bhedanät-because of difference; tat-therefore; ca-also; tävatä-to that extent; eva-certainly;

72
akäìkña-paripürteù-because all His desires are automatically fulfilled; eka-väkyatve-as one
statement; tu-the word "tu"; ca-çabdena-and the word "ca"; ekäkäriñyate-become as if one
word; tataù-then; ca-also; indräri-the enemies of Indra; iti-thus; atra-here; arthät-from the
meaning; te-they; eva-certainly; mådayanti-crush; iti-thus; äyäti-goes; çré-sütaù-Çré Süta
Gosvämé.

The word "indräri" begins the second half of this verse (1.3.28). Because the word "tu"
here divides the sentence, and because the Lord's desires are always fulfilled, the meaning of
this verse is affirmed. The word "tu" has the same meaning as the word "ca". The phrase
beginning with "indräri" is followed by the phrase beginning “mådayanti". This verse is
spoken by Çré Süta Gosvämé.

Anuccheda 29

Text 1

tad evaà çré-kåñëo bhagavän, puruñas tu sarväntaryämitvät paramätmeti nirdhäritam.

tat-therefore; evam-in this way; çré-kåñëaù-Çré Kåñëa; bhagavän-the Original Personality

of Godhead; puruñaù-the Puruña incarnations; tu-but; sarv-antaryämitvät-because they are
all-pervading; paramätmä-are known as the Supersoul; nirdhäritam-concluded.

In this way Çré Kåñëa is the Original Personality of Godhead (Bhagavän). Because He is all-
pervading, the Puruña-incarnation is known as the Paramätmä (Supersoul).

Text 2

taträçaìkyate, nanv idam ekam aàsitva-pratipädakaà väkyam aàsatv-pratipädaka-

bahuväkya-virodhe guëa-vädaù syät.

tatra-in this connection; äçaìkyate-it may be doubted; nanu-is it not so; idam-this;
ekam-one; aàçitva-the source of all incarnations; pratipädakam-demonstrating; väkyam-
statement; aàçatva-as an expanded incarnation; bahu-many; väkya-statements; virodhe-
contradicting; guëa-vädaù-description; syät-is.

Someone may doubt: "You have presented a single quote to demonstrate that Kåñëa is the
original source of all incarnations of Godhead. This single quote, however, contradicts many
other quotes that describe Kåñëa as an expansion of the Personality of Godhead, and not the
source of all incarnations."

Text 3

atrocyate. täni kià çré-bhägavatéyäni parakéyäni vä.

73
 atra-in this connection; ucyate-it may be said; täni-them; kim-what?; çré-bhägavatéyäni-
supporting that Kåñëa is the original source of all incarnations; parakéyäni-the opposite view;
vä-or.

To this doubt I reply: Let us consider which scriptural verses support the view that Çré
Kåñëa is the original source of all incarnations, and which verses present a different opinion.

Texts 4 and 5

ädye janma-guhyädhyäyo hy ayaà sarva-bhagavad-avatära-väkyänäà sütraà sücakatvät

prathamika-paöhät tair uttarätra tasyaiva vivaraëäc ca tatra ca "ete cäàsa-kalaù puàsaù iti
paribhäñä-sütram.

ädye-in the First Canto of Çrémad-Bhägavatam; janma-guhya-adhyäyaù-the chapter

describing the mystery of the Lord's appearance in this material world (Chapter Three); hi-
certainly; ayam-this; sarva-of all; bhagavat-of the Personality of Godhead; avatära-of the
incarnations; väkyänäm-of the description; sütra-concise explanation; sücakatvät-because
of delineating; prathama-first; eka-paöhät-from the first reading; taiù-by them; uttaratra-
later; tasya-of that; eva-certainly; vivaraëät-because of describing; ca-also; tatra-there; ca-
also; ete cäàça-kaläù puàsaù iti-the verse beginning "ete cäàça-kaläù puàsaù"; paribhäñä-
sütram-explanatory aphorism.

This (third) chapter in the First Canto of Çrémad-Bhägavatam tells the secret of the Lord's
birth and gives a summary of all the descriptions of the Lord's incarnations. Because it comes
at the beginning of the book, and because it describes what will follow later on, its "ete
cäàça-kaläù puàsaù" verse (1.3.28) is a is the paribhäñä-sütra (definition of terms, or system
of abbreviations, placed in the beginning of book, which must be understood in order to
properly understand the remainder of the book), for the Çrémad-Bhägavatam.

Text 6

avatära-väkyeñu anyän puruñäàçatvena jänéyät, kåñëas tu svayaà-bhagavattveneti pratijïä-

käraëe granthärtha-nirëayakatvät.

avatära-of the Lord's incarnations; väkyeñu-in the descriptions; anyän-others; puruña-of

the Puruña-incarnations; aàçatvena-as a partial expansion; jänéyät-should know; kåñëaù-
Kåñëa; tu-but; svayam-bhagavattvena-as the Original form of the Personality of Godhead;
iti-thus; pratijïä-käraëe-the first description of the truth to be demonstrated; grantha-of the
book; artha-the meaning; nirëayakatvät-because of conclusively establishing.

Because in the opening statement of a book the truth (pratijïä) the book intends to
establish is presented,

74
in these descriptions of the incarnations, one should know that Kåñëa is the original Supreme
Personality of Godhead, and the others are expansions of the puruña-incarnation.

Text 7

tad uktam, aniyame niyama-käriëé paribhäñä iti.

tat-therefore; uktam-it is said; aniyame-in that which appears to be disorganized; niyama-

käriëé-giving the key to the organization; paribhäñä-is known as the paribhäñä-sütra; iti-
thus.

A paribhäñä-sütra is defined in the following quote:

"A paribhäñä-sütra explains the proper method for understanding a book. It gives the key
by which one may understand the actual purport of a series of apparently unrelated facts and
arguments."

Text 8

atha paribhäñä ca sakåd eva paöhyate çästre, na tv abhyäsena; yathä vipratiñedhe paraà
käryam iti, tataç ca väkyänäà koöir apy ekenaivamunä çäsanéyä bhaved iti näsya
guëänuvädatvam.

atha-now; paribhäñä-the paribhäñä-sütra; ca-and; sakåt-once; eva-certainly; paöhyate-is

read; çästre-in a book; na-not; tu-but; abhyäsena-repeatedly; yathä-just as; vipratiñedhe-in
the situation where two grammatical rules are mutually contradictory; param-the second;
käryam-should be done; iti-thus; tataù-from this; ca-also; väkyänäm-of statements; koöiù-
millions; api-even; ekena-by one; eva-certainly; amunä-by this; çäsanéya-governed;
bhavet-may be; iti-thus; na-not; asya-of that; guëa-of the qualities; anuvädatvam-
repetition.

The paribhäñä-sütra is only stated once in a book, and it is not repeated. A single
paribhäñä-sütra may govern the contents even of a very large book with millions of
statements or arguments. An example of this is the paribhäñä-sütra “vipratiñedhe paraà
käryam," which governs the entire text of Päniëé's Añöädhyäyé.

Text 9

praty utaitad viruddhayamänänäm etad anuguëärtham eva vaiduñé, na ca paribhäñikatvät

tac-chästra eva sa vyavahäro jïeyo na sarvätreti gauëatvam äçaìkyam.

prati uta-on the contrary; etat-this; viruddhayamänänäm-of those statements which

contradict this; etat-this; anuguëa-artham-non-conflicting meaning; eva-certainly; vaiduñé-

75
knowledge; na-not; ca-also; paribhäñikatvät-because of being a paribhäña-sütra; tat-that;
çästre-in the book; eva-certainly; saù-that; vyavahäraù-procedure; jëeyaù-known; na-not;
sarvatra-everywhere; iti-thus; gauëatvam-the condition of being a secondary meaning;
äçaìkyam-doubtful.

Someone may object: Many verses in the text of Çrémad-Bhägavatam contradict the
statement of your so-called paribhäñä-sütra. If this verse contradicts the text of the book it is
supposed to explain, then the argument that it is the paribhäñä-sütra for Çrémad-Bhägavatam
is certainly a very weak and doubtful argument.

Text 10

paramärtha-vastu-paratväc ca çré-bhägavatasya taträpy arthikatväc ca tasyäù paribhäñäyäù.

parama-artha-vastu-paratvät-because of presenting the highest goal of life; ca-also; çré-

bhägavatasya-of Çrémad-Bhägavatam; tatra api-nevetheless; arthikatvät-because of attaining
the state of the town-crier; ca-also; tasyäù-of that; paribhäñäyäù-paribhäñä-sütra.

To this objection I reply: Çrémad-Bhägavatam describes the ultimate phase of the Absolute
Truth and the supreme goal of life. It is not a loose collection of nice stories for casual
reading. The weightiness of the subject matter of the Bhägavatam demands that it be prefaced
by a paribhäñä-sütra to explain the subject matter to follow.

Text 11

kià ca pratijïä-väkya-mätrasya ca dåçyate paraträpi nänä-väkyäntaopamardakatvam.

kim ca-furthermore; pratijïä-väkya-mätrasya-of the primary assertion; ca-also; dåçyate-is

seen; paratra-in other scriptures; nänä-various; väkya-statements; antara-within;
upamardakatvam-refuting.

The objector continues: In many Vedic literatures your assertion that Kåñëa is the Original
Personality of Godhead is emphatically refuted.

Text 12

yathäkäçasyänutpatti-çrutiù präëänäà ca tac-chrutiù sva-virodhiné nänyä çrutis ca;

"ätmani vijïäte sarvam idaà vijïätaà bhavati, idaà sarvaà yad ayam ätmä
ityädinopamardyate.

yathä-just as; äkäçasya-of the sky; anutpatti-not produced; çrutiù-çruti-mantra;

präëänäm-of the life-breath; ca-also; tat-of that; çrutiù-the çruti-mantra; sva-virodhiné-

76
contradicting this; na-not; anya-other; çrutiù-çruti-mantras; ca-also; ätmani-when the
Absolute Truth; vijïäte-is understood; sarvam-everything; idam-this; vijïätam-understood;
bhavati-becomes; idam-this; sarvam-everything; yat-which; ayam-this; ätmä-Supreme Self;
iti-thus; ädinä-by these and other quotes; upamardyate-is refuted.

For example, the Chändogya Upaniñad explains that the Abstract Brahman effulgence is
the actual feature of the Absolute Truth. This is confirmed in the statement
“Äkäçasyänutpattiù" (The primeval Brahman effulgence is without an origin in time). The
Båhad-äraëyaka Upaniñad (4.5.6) explains: "ätmani vijïäte sarvam idaà vijätaà bhavati"
(When the Supreme Self is understood, then everything becomes known). The Båhad-
äraëyaka Upaniñad further says (2.4.5): "idaà sarvaà yad ayam ätmä" (Everything that exists
is nothing but the Suprme Self.) In this way the most authoritative statements of the Çruti
describe the Absolute Truth as the Abstrct Brahman effulgence, and refute your idea that the
Absolute Truth is the Personality Kåñëa.

Text 13

ata eva çré-svämi-prabhåtibhir apy etad eva väkyaà tat-tad-virodha-niräsäya bhüyo bhüya
eva darçitam.

ataù eva-for this very reason; çré-svämi-prabhåtibhiù-by the actual Vedic authorities, who
accept Çrédhara Svämé as their leader; api-even; etat-this; eva-certainly; väkyam-statement;
tat-tat-these; virodha-contradictions; niräsäya-for rejection; bhüyaù bhüyaù-repeatedly;
eva-certainly; darçitam-explained.

The actual Vedic authorities, who accept Çrédhara Svämé as their leader, repeatedly refute
these arguments.

Text 14

tad evaà çré-bhägavata-mate siddhe ca tasya väkyasya balavattamatve çré-bhägavatasya

sarva-çästropamardakatvena prathame sandarbhe pratipannatvät, asminn eva
pratipatsyamänatväc ca parakéyänäm apy etad anuguëyam eva vidvajjana-dåñöam-yathä räjïaù
çäsanaà tathaiva hi tad-anucaräëäm apéti.

tat-therefore; evam-in this way; çré-bhägavata-of Çrémad-Bhägavatam; mate-in the

opinion; siddhe-perfect; ca-also; tasya-of this; väkyasya-statement; balavt-tama-tve-in the
position of being the most authoritative evidence; çré-bhägavatasya-of Çrémad-Bhägavatam;
sarva-çästra-upamardakatvena-by the condition of being the most authoritative of all the
Vedic literatures; prathame sandarbhe-in the first Sandarbha (Tattva-sandarbha);
pratipannatvät-because of being established; asmin-in this; eva-certainly;
pratipatsyamänatvät-because of being about to be known; ca-and; parakéyänäm-of others;
api-even; etat-this; anuguëyam-non-contadictory nature; eva-certainly; vidvat-jana-by

77
learned scholars; dåñöam-seen; yathä-just as; rajïaù-of the king; çäsanam-the order; tatha-
in the same way; eva-certainly; hi-indeed; tat-his; anucaräëäm-of the followers; api-also;
iti-thus.

Because in the first (Tattva) sandarbha the truths that the opinion of Çrémad-Bhägavatam is
perfect, and the statements of the Çrémad-Bhägavatam are conclusive and eclipse any
scripture that contradicts them, is proven, and because in this book the same truths will again
be proven, therefore the wise see that other scriptures all follow Çrémad-Bhägavatam, just as
courtiers follow their king's orders.

Text 15

tatra çré-bhägavatéyäni väkyäni tad-anugatärthatayä darçyante. taträàçenävatérëasya iti

aàçesa çré-baladevena sahety arthaù. kaläbhyäà nitaraà hareù iti hareù kalä påthvé, abhyaà
çré-räma-kåñëäbhyäm iti.

tatra-there; çré-bhägavatéyäni-of Çrémad-Bhägavatam; väkyäni-statements; tat-this;

anugata-following; arthatayä-the meaning; darçyante-are explained; tatra-there; aàçena-
with a plenary portion; avatérëasya-descended; iti-thus; aàçena-with a plenary portion; çré-
baladevena-with Lord Baladeva; saha-accompanied; iti-thus; arthaù-the meaning; kalä-of
Hari; iti-thus; hareù-of Hari; kalä-part; påthvé-the earth; äbhyäm-by the two of them; çré-
räma-kåñëäbhyäm-by Kåñëa and Balaräma; iti-thus.

Now let us consider whether the verses of Çrémad-Bhägavatam contradict the statement of
the paribhäñä-sütra ("kåñëas tu bhagavän svayam"). The statement “taträàçenävatérëasya"
(Çrémad-Bhägavatam 10.1.2) may be presented as a statement contradicting the assertion of
our paribhäñä-sütra, and someone may claim that these words mean “The Supreme Godhead
appeared in this material world by expanding Himself as Çré Kåñëa". Actually, however, this is
not the proper interpretation of these words. The word “aàçena" should be understood to
mean "with His plenary portion, Lord Baladeva", and the entire statement should be
interpreted: "The Supreme Personality of Godhead, Lord Kåñëa, appeared in this material
world accompanied by His plenary portion, Lord Baladeva."
The statement "kaläbhyäà nitaraà hareù" (Çrémad-Bhägavatam 10.20.48) may also be
presented as a statement contradicting our paribhäñä-sütra, and someone may claim that
these words mean "The Suprme Godhead appeared in the forms of His two expansions, Kåñëa
and Balaräma." Actually, however, this is not the proper interpretation of these words.
"Kaläbhyäm" (by the two plenary portions) is not actually one word, but the two words
"kalä" and "äbhyäm",
joined by sandhi. The phrase "hareù kalä" means the earth planet, which is one of Lord Hari's
many potencies, and “äbhyäm" means "by Kåñëa and Balaräma". The actual meaning of this
statement is: "The earth planet appeared very beautiful because of the presence of Kåñëa and
Balaräma."

78
Text 16

diñöyämba te kukñi-gataù paraù pumän

aàçena säkñäd bhagavän bhaväya naù

ity atra yo matsyädi-rüpeëa "aàçena" eva pürvaà "naù" asmäkaà bhaväya abhüt; he
amba sa tu säkñät svayam eva kukñi-gataù astéti.

diñöyñ-by fortune; amba-O mother; te-your; kukñi-gataù-in the womb; paraù-the

Supreme; pumän-Personality of Godhead; aàçena-with all His energies, His parts and
parcels; säkñät-directly; bhagavän-the Supreme Personality of Godhead; bhaväya-for the
auspiciousness; naù-of all of us; iti-thus; atra-in this verse; yaù-who; matsya-ädi-rüpeëa-in
the form of Lord Matsya, and the Lord's other plenary portions; eva-certainly; pürvam-
formerly; naù-asmäkam-the word "naù" means "of all of us"; bhaväya-for the
auspiciousness; abhüt-appeared; he amba-O mother; saù-He; tu-indeed; säkñät svayam-the
word "säkñät" means "personally"; eva-certainly; kukñi-gataù-in the womb; asti-is; iti-thus.

Someone may claim that the verse "diñöyämba te kukñi-gataù paraù pumän aàçena säkñäd
bhagavän bhaväya naù" from Çrémad-Bhägavatam (10.2.41) contradicts the view presented in
our paribhäñä-sütra ("kåñëas tu bhagavän svayam"). Such a person may interpret this verse
from Çrémad-Bhägavatam to mean "O mother Devaké, for your good fortune and ours, the
Supreme Personality of Godhead Himself has expanded into His plenary portion known as
Kåñëa. In His Kåñëa-expansion, He is now within your womb."
This is not the proper way to understand the meaning of this verse. The word "aàçena"
means "by His appearance as Lord Matsya and other incarnations", and the second line of the
verse should be understood in the past tense. In this way one will be able to perceive the
actual meaning of the verse: "O mother Devaké, the Supreme Personality of Godhead
formerly appeared as Lord Matsya and His many other incarnations just for our good-fortune.
He has now appeared within your womb, in His original form of Lord Kåñëa."

Text 17

tato jagan-maìgalam acyutäàçam iti tu saptamy anya-padärtho bahuvréhiù; tasminn

aàçiny avatarati teñäm aàçänäm apy atra praveçasya vyäkhyäsyamänatvät.

tataù-thereafter; jagat-maìgalam-auspiciousness for all living entities in all the universes

of the creation; acyuta-aàçam-the Supreme Personality of Godhead, who is never bereft of
the six opulence, all of which are prsent in His plenary expansions; iti-thus; tu-but;
saptamé-in the locative case; anya-pada-arthaù bahuvréhi-an anyapadärtha-bahuvréhi-samäsa;
tasmin-in whom; aàçini-the source of all incarnations; avatarati-descends; teñäm-of them;
aàçänäm-of His viñëu-tattva expansions; api-also; atra-there; praveçasya-of the entrance;
vyäkhyäsyamänatvät-because of intending to describe.

79
 Someone may claim that the statement of our paribhäñä-sütra is contradicted by the
following verse from Çrémad-Bhägavatam (10.2.18): "tato jagan-maìgalam acyutäàçam".
Such a critic may interpret this statement: "Thereafter, the Supreme Personality of Godhead,
who is auspicious for the entire universe, expanded Himself as His plenary portion Kåñëa,
and appeared in this material world."
The word "acyutäàçam" in this verse is actually an anyapadärtha-bahuvréhi-samäsa, and it
means "He in whom all the incarnations of Godhead are present." The actual meaning of
these words of Çrémad-Bhägavatam is: "Thereafter, the Original Personality of Godhead, Lord
Kåñëa, from whom the various forms of the Personality of Godhead have expanded, and who
is auspicious for the entire universe, appeared in this material world, accompanied by all His
plenary expansions."

Text 18

pürëatvenaiva tatra "sarvätmakam ätma-bhütam ity uktam.

pürëatvena-as the Original Personality of Godhead; tatra-in that verse; sarva-ätmakam-the

Supreme Soul of everyone; ätma-bhütam-the cause of all causes; iti-thus; uktam-said.

That Lord Kåñëa is the Original Personality of Godhead is confirmed in the third line of
this verse (Çrémad-Bhägavatam 10.2.18): "sarvätmakam ätma-bhütam (Lord Kåñëa is the
Original Personality of Godhead, the cause of all causes, and the origin of the all-pervading
Supersoul)."

Text 19

tathä nätividvajjana-väkye

etau bhagavataù säkñäd

dharer näräyaëasya hi
avatérëäv ihäàçena
vasudevasya veçmani

ity aträpi sarasvaté-preritatayä "aàçena" sarväàçena sahaivety arthaù.

tathä-in the same way; na-not; ati-very; vidvat-jana-of intelligent persons; väkye-in the
statement; etau-the two of them; bhagavataù-of the Personality of Godhead; säkñät-directly;
hareù-of Lord Hari; näräyaëasya-of Lord Näräyaëa; hi-certainly; avatérëau-descended; iha-
here in this material world; aàçena-with all the plenary expansions; vasudevasya-of King
Vasudeva; veçmani-in the home; iti-thus; atra-here; api-also; sarasvaté-by the goddess of
learning and eloquence; preritatayä-by the inspiration; aàçena-by the plenary portion;
sarva-aàçena-with all the plenary portions; saha-accompanied; eva-certainly; iti-thus;
arthaù-the meaning.

80
 An unintelligent critic may try to refute the statement of our paribhäñä-sütra by
pushing forward this verse from Çrémad-Bhägavatam (10.43.23):

etau bhagavataù säkñäd

dharer näräyaëasya hi
avatérëäv ihäàçena
vasudevasya veçmani.

and he may interpret this verse to mean: "Kåñëa and Balaräma, who are both plenary
expansions of the Original Personality of Godhead, Lord Näräyaëa, have descended to this
material world, appearing in the home of King Vasudeva."
In this verse the word "aàçena" does not mean "as an expansion of Lord Näräyaëa", but
rather it means “accompanied by all His plenary portions. In this way the actual meaning of
the verse is established: "The Original Personality of Godhead, Kåñëa and Balaräma, have
descended to this material world accompanied by all Their plenary expansions. They have
appeared in the home of King Vasudeva."

Text 20

evam eva

täv imau vai bhagavato

harer aàsäv ihägatau
bhara-vyäyäya ca bhuvaù
kåñëau yadu-kurüdvahau.

ity tra ägatau iti kartaré niñöhä, kåñëau iti karmaëé dvitéyä, tataç ca bhagavataù nänävatära-
béjasya hareù puruñasya täv imau nara-näräyaëäkhhyau aàçau kartå-bhütau kåñëau
kåñëärjunau karma-bhütäv ägatavantau tayoù praviñöavantäv ity arthaù. kåñëau kédåçau?
bhuvo bharasya vyäyäya cäkarad bhakat-sukhäda-nänä-léläntaräya ca yadu-kurüdvahau yadu-
kuru-vaàçayor avatérëäv ity arthaù. arjune tu naräveçaù kåñëo näräyaëaù svayam ity ägama-
väkyam tu çrémad-arjune nara-praveçopekñayä. yas tu svayam ananya-siddho näräyaëaù.
näräyaëas tvaà na hi sarva-dehinäm ity ädau darçitaù.

evam-in this way; eva-certainly; tau-both; imau-these; vai-certainly; bhagavataù-of the

Supreme Personality of Godhead; hareù-of Hari; aàçau-part and parcel expansion; iha-here
(in this universal); ägatau-has appeared; bhara-vyäyäya-for mitigation of the burden; ca-
and; bhuvaù-of the world; kåñëau-the two Kåñëas (Kåñëa and Arjuna); yadu-kuru-udvahau-
who are the best of the Yadu and Kuru dynasties respectively; iti-thus; atra-in this verse;
ägatau-the word "ägatau"; iti-thus; kartari-performer of the activity; niñöhä-the past
participle; kåñëau-the word "kåñëau"; iti-thus; karmaëi-the receiver of the activity; dvitéya-
in the accusative case; tataù-therefore; ca-also; bhagavataù-the word "bhagavataù"; nänä-of
various; avatära-incarnations; béjasya-of the origin; hareù-of the word "hareù"; puruñasya-
of the puruña-incarnation; tau imau-the words "tau imau"; nara-näräyaëa-äkhyau-named

81
Nara-Näräyaëa Åñis; aàçau-plenary expansions; kartå-bhütau-performers of the activity;
kåñëau-the word "kåñëau"; kåñëa-arjunau-Kåñëa and Arjuna; karma-bhütau-receiving the
action; ägatavantau-appeared; tayoù-of the two; praviñöavantau-entered; iti-thus; arthaù-
the meaning; kåñëau-the two Kåñëas; kédåçau-what were they like?; bhuvaù bharasya
vyäyäya-in order to mitigate the burden of the world; ca-kärät-from the word "ca" (also);
bhakta-the devotees; sukhada-delighting; nänä-lélä-antaräya-for performing various
pastimes; ca-also; yadu-kuru-udvahau-the word "yadu-kurudvahau"; yadu-kuru-vaàçayoù-
in the Yadu and Kuru dynasties; avatérëau-appeared; iti-thus; arthaù-the meaning; arjune-
in Arjuna; tu-indeed; nara-of Nara Åñi; äveçaù-entrance; kåñëaù-Kåñëa; näräyaëaù-Lord
Näräyaëa; svayam-personally; iti-thus; ägama-väkyam-the statement of the Vedic
literatures; tu-also; çrémad-arjune-in Arjuna; nara-of Nara Åñi; praveça-the empowerment;
upekñayä-in regard to; yaù-who; tu-but; svayam-directly; ananya-siddhaù-perfect and
supremely independent; näräyaëaù-Lord Näräyaëa; näräyaëaù-Näräyaëa; tvam-You; na-
not; hi-indeed; sarva-dehinäm-residing in all living entities; iti-thus; ädau-in the beginning;
darçitaù-revealed.

Attempting to discredit the validity of our paribhäñä-sütra, someone may quote the
following verse from Çrémad-Bhägavatam:

täv imau vai bhagavato

harer aàsäv ihägatau
bhara-vyäyäya ca bhuvaù
kåñëau yadu-kurüdvahau

Our critic may try to interpret this verse to mean: "Kåñëa and Arjuna are plenary
expansions of Nara and Näräyaëa Åñis, and they have appeared in the Yadu and Kuru
dynasties just to remove the burden of the world."
That is not the proper way to interpret this verse. In this sentence, we may note that the
past-participle "ägatau" is the subject of the sentence, in the nominative case. The word
“kåñëau" is in the accusative case. The word “bhagavataù" means "The Supreme Personality
of Godhead, the origin of all incarnations of Godhead", and “hareù" means "of the puruña-
incarnation". The words "tau imau aàçau" refer to Nara-Näräyaëa Åñis, and these words are
in the nominative case. The word "kåñëau", in the accusative case refers to Kåñëa and Arjuna.
The meaning of the sentence is "Nara and Näräyaëa Åñis were present within Kåñëa and
Arjuna." In other words, Nara and Näräyaëa Åñis accompanied Kåñëa and Arjuna. This verse
does not mean that Kåñëa and Arjuna are expansions of Nara and Näräyaëa Åñis. The
remainder of the sentence describes Kåñëa and Arjuna. Firstly, the verse says that Kåñëa and
Arjuna descended to this world to relieve the burden of the earth. The use of the word "ca"
(also) suggests that They also appeared to grant transcendental happiness to the devotees by
performing various pastimes. We may also note that the word "yadu-kurüdvahau" means
"who appeared in the Yadu and Kuru dynasties".
Our interpretation of this verse from Çrémad-Bhägavatam therefore is: "Nara and Näräyaëa
Åñis appeared within the bodies of Kåñëa and Arjuna, who took birth in the Yadu and Kuru
dynasties just to relieve the burden of the earth."

82
 The following quote from the Ägama-çästra explains that Kåñëa and Arjuna are not
expansions of Nara and Näräyaëa Åñis:

arjune tu naräveçaù
kåñëo näräyaëaù svayam

"Arjuna is an empowered (çakty-äveça) incarnation of Nara Åñi and Lord Kåñëa is directly
the Supreme Personality of Godhead, Lord Näräyaëa."

That Lord Kåñëa is the original Lord Näräyaëa is confirmed in the prayers of Lord Brahmä
(Çrémad-Bhägavatam 10.14.14):

näräyaëas tvaà na hi sarva-dehinäm

"O Kåñëa, are You not the original form of Lord Näräyaëa, who resides in the hearts of all
living entities?"

Text 21

sa punaù kåñëa ity arthäntaräpekñayä ca mantavyam, yayor eva samaà véryam ity-ädi-
nyäyät. tathä viñëu-dharme

yas tväà vetti sa mäà vetti

yas tväm anu sa mäm anu
abhedenätmano vedmi
tväm ahaà päëòu-nandana iti.

saù-He; punaù-again; kåñëaù-Kåñëa; iti-thus; artha-meaning; antara-another; apekñayä-

with reference; ca-also; mantavyam-may be considered; yayoù-of the two of whom; eva-
certainly; samam-equal; véryam-prowess; iti-ädi-nyäyät-from the verse beginning; tathä-in
the same way; viñëu-dharme-in the Viñëu-dharma Puräëa; yaù-who; tvam-you; vetti-
understands; saù-he; mäm-Me; vetti-understands; yaù-who; tvam-follows; saù-he; mäm-
Me; anu-follows; abhedena-without distinction; ätmanaù-of self; vedmi-I understand;
tväm-you; aham-I; paëòu-nandana-O son of Päëòu.

Our critic may then dispute our paribhäñä-sütra by saying that because Kåñëa and Arjuna
are equals, Kåñëa cannot be the source of all incarnations. They say that friendship is a
relationship of equals and they quote these words spoken by Çré Kåñëa to Rukmiëé-devé
(Çrémad-Bhägavatam 10.60.15):

"Generally friendship or marriage is contracted between partners who are equal in stength,
birth, wealth, and activities, and not between those who are not equally possessing these
assets."*

83
 Had Kåñëa not considered Arjuna His equal, they say, He would not have made friendship
with him.
This is confirmed in the following words spoken by Lord Kåñëa to Arjuna in the Viñëu-
dharma Puräëa:

"O Arjuna, O son of Päëòu, someone who is able to understand you, is automatically able
to understand Me also, and someone who becomes your follower, I consider to be My
follower also. O Arjuna, I do not consider that there is any difference between you and Me,
for we are equal in all respects."

Text 22

taà prati çré-bhagavad-väkyäc cärjunasyäpi çré-kåñëa-sakhatvena näräyaëa-sakhän narät

pürëatvät tatra praveçaù samucita eva.

taà prati-to him; çré-bhagavat-of the Supreme Personality of Godhead; väkyät-from these
words; ca-also; arjunasya; api-also; çré-kåñëa-with Çré Kåñëa; sakhatvena-by the friendship;
näräyaëa-of Lord Näräyaëa; sakhän-the friend; narät-from Nara Åñi; pürëatvät-because of
the fullness; tatra-there; praveçaù-entrance; samucitaù-is known; eva-certainly.

From these statements we may understand the deep friendship between Lord Kåñëa and
Arjuna. By this friendship we may understand that Arjuna is an empowered incarnation of
Nara Åñi, the great friend of Näräyaëa Åñi. That is the real menaing of these words.

Text 23

kutracic cäàsädi-çabda-prayodaù

nähaà prakäçaù sarvasya

yogamäyä-samävåtaù

iti çré-gétopaniñad-diçä pürëasyäpi sädhäraëa-janeñv asamyak prakäçät tat-pratétäveçäàça

iväàça iti jïeyam.

kutracit-on some occasion; ca-also; aàça-partial expansion; ädi-beginning with; çabda-of

the word; prayogaù-usage; na-not; aham-I; prakäçaù-manifest; sarvasya-to everyone;
yogamäyä-by yogamäyä; samävåtaù-covered; iti-thus; çré-gétä-upaniñat-of the Bhagavad-gétä;
diçä-by the instruction; pürëasya-of the complete; api-also; sädhäraëa-janeñu-among the
ordinary people; asamyak-incomplete; prakäçät-because of manifestation; tat-of them;
pratéta-believed; äveça-aàçaù-part; iva-just as; aàçaù-partial incarnation; iti-thus; jëeyam-
should be understood.

84
 The reason some people maintain that Kåñëa is a partial expansion of the Original
Personality of Godhead, and not the Original Personality of Godhead Himself, is described by
the Lord in Bhagavad-gétä (7.25):

"I am never manifest to the foolish and unintelligent. For them I am covered by My
eternal creative potency (yogamäyä), and so the deluded world knows Me not, who am
unborn and infallible."*

Çré Kåñëa only partially reveals Himself to the ordinary living entities. Because of this
partial revelation, ordinary people believe that Kåñëa is merely an expansion of the Original
Godhead.

Text 24

näräyaëa-samo guëaiù ity aträpi näräyaëaù paravyomädhipa eva, guëaiù samaù yasyety eva
çré-gargäbhipräyaù.

näräyaëa-Näräyaëa; samaù-equal; guëaiù-with qualities; iti-thus; atra api-nevertheless;

näräyaëaù-Näräyaëa; paravyoma-adhipaù-the monarch of Vaikuëöhaloka; eva-certainly;
guëaiù-with qualities; samaù-equal; yasya-of whom; iti-thus; eva-certainly; çré-garga-of
Gargäcärya; abhipräyaù-intention.

The critic of our paribhäñä-sütra may push forward the following statement of Gargäcärya
(Çrémad-Bhägavatam 10.8.19):

näräyaëa-samo guëaiù

Our critic will interpret these words to mean: "Kåñëa possesses wonderful exalted qualities,
just as Lord Näräyaëa does." Because Gargäcärya compared Kåñëa to Näräyaëa, our critic will
have it that Kåñëa must be an expansion of Näräyaëa. Actually, however, these words mean:
"Näräyaëa, the ruler of Vaikuëöhaloka, possesses transcendental qualities almost equal to the
most exalted qualities present in Lord Kåñëa." Gargäcärya's intention in speaking these words
was to compare Näräyaëa to Kåñëa, not to say that Kåñëa is so wonderful that He possesses
great qualities, just as Lord Näräyaëa does.

Text 25

tad evaà mahä-kälapüräkhyäne 'pi pratijïä-väkyam idam adhikuryät.

tat-therefore; evam-in this way; mahä-käla-püra-of Kåñëa and Arjuna's visit to the Käla-
puruña; äkhyäne-in the account; pratijïä-väkyam-our beginning statement; idam-this;
adhikuryät-is substantiated.

85
 Our beginning statement (that Çré Kåñëa is the Original Personality of Godhead) is also
confirmed in the account of Kåñëa in the Eighty-ninth Chapter of the Tenth Canto of Çrémad-
Bhägavatam.

Text 26

kià ca çästraà hi çäsanätmakaà çäsanaà copadeçaù. sa ca dvidhä-säkñät, arthänataradvärä

ca.

kim ca-furthermore; çästram-scripture; hi-certainly; çäsana-orders; ätmakam-consisting

of; çäsana-orders; ca-and; upadeçaù-instructions; saù-this; ca-also; dvidhä-or two kinds;
säkñät-direct; artha-antara-dvara-indirect, with an obscure or allegorical meaning; ca-and.

The statements of scripture may be accepted in two ways: 1. by accepting the direct or
literal meaning, and 2. by accepting an indirect, obscure or allegorical meaning.

Text 27

säkñäd upadeças tu çrutiù iti paribhäñyate.

säkñät-directly; upadeçaù-instruction; tu-and; çrutiù-çruti-çästra; iti-thus; pribhäñyate-

spoken in the rules for interpretation.

Among the rules for interpreting the scriptures we find the statement:

säkñäd upadeças tu çrutiù

"The instructions of the Çruti-çästra should be accepted literally, without fanciful or

allegorical interpretations.'"

Text 28

säkñättvaà cätra nirapekñatvam ucyate. tad uktam nirapekña-ravä çrutiù iti.

säkñättvam-literalness; ca-also; atra-in this connection; nirapekñatvam-independence;

ucyate-is described; tat-therefore; uktam-it is said; nirapekña-rava-independent; çrutiù-the
Çruti-çästra; iti-thus.

The statements of the Çruti-çästra are always correct and do not need to be substantiated by
any external authority. Because the scriptures are thus the supreme authority, they should be
taken literally, without imaginative interpretation. Therefore it is said:

nirapekña-ravä çrutiù

86
 "The statements of the Çruti-çästra are the supreme independent authority)."

Text 29

tathä ca sati "çruti-liìga-väkya-prakaraëa-sthäna-samäkhyänäà samaväye pära-daurbalyam

artha-viprakarñät" ity uktänusäreëa caramasya pürväpekñayä düra-pratéty-arthatve kåñëas tu
bhagavän svayam iti çré-çaunakaà prati çré-sütasya säkñäd-upadeçenetihäsastha-tad-viparéta-
liìga-dväropedeço badhyeta, na ca me kaläv avatérëau iti mahä-käla-purädhipa eva çré-
kåñëaà säkñäd evopadiñöavän iti väcyam.

tathä-furthermore; ca-also; sati-being; çruti-the Çruti-çästra; liìga-väkya-prakaraëa-

sthäna-the stages of logical argument; samäkhyänäm-the Småti-çästra; samavaye-in the
group; para-following; daurbalyam-weakness of authority; artha-from the actual truth;
viprakarñät-because of distance; iti-thus; ukte-spoken; anusäreëa-in conformance;
caramasya-of the last; pürva-the previous statements; apekñayä-in regard to; düra-great;
pratéti-confidence; arthatve-in the matter of correctness of meaning; kåñëaù tu bhagavän
svayam-the assertion in Bhägavatam 1.3.28 that Çré Kåñëa is the Original Personality of
Godhead; iti-thus; çré-çaunakam-Çaunaka Åñi; prati-to; çré-sütasya-of Süta Gosvämé;
säkñät-direct; upadeçena-by instruction; itihäsa-stha-in the Puräëas; tat-that; viparéta-
contradicting; liìga-dvara-by various evidences; upadeçaù-instruction; badhyeta-is to be
rejected; na-not; ca-and; me-My; kalau-plenary portions; avatérëau-descended; iti-thus;
mahä-käla-püra-adhipaù-the Bhüma-puruña; eva-certainly; çré-kåñëam-to Çré Kåñëa; säkñät-
directly; eva-certainly; upadiñöavän-instructed; iti-thus; väcyam-statement.

The Mémäàsä-darçanam (3.3.14) explains: “Scriptural instructions are more authoritative

than the logical arguments known as liìga, väkya, prakaraëa, and sthäna, and these logical
arguments are more authoritative than conclusions drawn from historical accounts." The
statement of our paribhäñä-sütra (kåñëas tu bhagavän svayam) that Kåñëa is the original form
of the Supreme Personality of Godhead appears to contradict the Bhüma-puruña's assertion
(in the Bhägavatam, Tenth Canto, Chapter Eighty-nine): "O Kåñëa and Arjuna, you are both
My plenary expansions". The first statement is in the context of a philosophical discussion,
and the second in the context of an historical narration. For this reason, according to the
description given in the Mémäàsä-darçanam, the former statement is more authoritative than
the second.

Text 30

çré-kåñëasya sarvajïävyabhicäreëa vaktå-çrotå-bhäva-pürvaka-saìgamaprastavena

dvijätmajä me yuvayor didåkñuëä iti käryäntara-tätparya-darçanena ca tasyaitan mahä-
puräëasya ca tattvopadeñöå-çré-sütädivat-tad-upadeçe tätparyäbhävät vakñyamänärthäntara eva
naikatyena pada-sambandhäc ca.

87
 çré-kåñëasya-of Çré Kåñëa; sarvajïa-avyabhicäreëa-because of omniscence; vaktå-of the
speaker; çrotå-of the hearer; pürvaka-at the beginning; saìgama-of their association;
aprastavena-without respectful prayers; dvija-of the brähmaëa; ätmajaù-the sons; me-by
Me; yuvayoù-of the two of you; didåkñuëä-with a desire to see; iti-thus; kärya-activity;
antara-opposite; tätparya-meaning; darçanena-by the revelation; ca-also; tasya-of that; etat-
this; mahä-puräëasya-of the Çrémad-Bhägavatam; ca-also; tattva-of the truth; upadeñöå-
teacher; çré-süta-Çré Süta Gosvämé; ädi-beginning with; vat-possessing; tat-that; upadeçe-in
the instruction; tätparya-explanation; abhävät-because of the lack; vakñyamäna-about to be
spoken; artha-meaning; antaraù-contrary; eva-certainly; naikatyena-nearby; pada-of
words; sambandhät-because of contact; ca-also.

These words of the Bhüma-puruña are not to be taken very seriously for the following
reasons: 1. Çré Kåñëa, who is omniscient, did not begin His conversation with the Bhüma-
puruña by offering respectful prayers, as is customary when one approaches a spiritual
superior to receive instruction from him, 2. The Bhüma-puruña's statement is contradicted by
His activity of stealing the brähmaëa's sons just to get the audience of Çré Kåñëa (The Bhüma-
puruña said: "I have taken away the brähmaëa's sons because I am so eager to see You.") 3.
The statement of Süta Gosvämé in the beginning of Çrémad-Bhägavatam and the instructions
of many other exalted speakers in the Bhägavatam clearly contradict the statement of the
Bhüma-puruña, and 4. In this chapter of Bhägavatam, the Bhüma-puruña's assertion is
followed by other statements that contradict it.

Text 31

kià ca bhavatu va tuñyatu iti nyäyena çré-kåñëasya tam apekñyäpürëatvam, tathäpi

sarveñäm apy avatäräëäà nityam eva sva-sthatvena darçayiñyamänatvät, keñäïcin mate tu
svayaà-puruñatve 'pi svatantra-sthititvät yuväà nara-näräyaëäv åñé dharmam äcaratäm iti
tvarayetam anti me iti ca tat-tad-arthatve virudhyate.

kim ca-furthermore; bhavatu-it may be; va-or; tuñyatu-as you please; iti-thus; nyäyena-
by the example; çré-kåñëasya-of Çré Kåñëa; tam-that; apekñya-in reference to; äpürëatvam-
completeness; tathä api-nevertheless; sarveñäm-of all; api-even; avatäräëäm-incarnations;
nityam-eternally; eva-certainly; sva-sthatvena-by His own position; darçayiñyamänatvät-
because of being about to reveal; keñäïcit-of some philosophers; mate-in the opinion; tu-
but; svayam-puruñatve-directly the puruña-incarnation; api-although; svatantra-
independent; sthititvät-because of the status; yuväm-you two; nara-näräyaëau åñé-Nara-
Näräyaëa Åñis; dharmam-pious activities; äcaratam-performed; iti-thus; tvarayä-with speed;
etam-this; anti-near; me-Me; iti-thus; ca-also; tat-tat-various; arthatve-in the matter of
interpretations; virudhyate-is refuted.

Even though Çré Kåñëa is the Original Personality of Godhead, He indulgently accepts the
Bhüma-puruña's indentification of Him as an incarnation of Näräyaëa Åñi, Çré Kåñëa will soon
reveal that He is actually the Original Godhead, the origin and resting place of the
innumerable incarnations of Godhead. The followers of Çrépäda Rämänujäcärya accept that

88
the Original Personality of Godhead is Näräyaëa, and Çré Kåñëa is an incarnation of the
puruña-avatära Käraëärëavaçäyé Viñëu. They quote the verse "yuväà nara-näräyaëäv åñé
dharmam äcaratäm" (My dear Kåñëa and Arjuna, You are both incarnations of Nara-Näräyaëa
Åñis, who formerly performed exemplary activities for spiritual progress) and the verse
"tvarayetam anti me" (O Kåñëa and Arjuna, please quickly come to Me) to support their
views, although the actual meaning of the Vedic literatures refutes their conclusion.

Text 32

astu tävad asmäkam anya-värtä, na ca kutrapi mahä-kälo 'yam aàçena tat-tad-

rüpeëävatérëa ity upäkhyäyate vä. tataç cäprasiddha-kalpanä prasajjate.

astu-let their be; tävat-to that extent; asmäkam-of us; anya-another; värtä-interpretation;
na-not; ca-also; kutrapi-somewhere; mahä-kälaù-the Bhüma-puruña; ayam-this; aàçena-by
a plenary portion; tat-tat-rüpeëa-with various related; vä-or; tataù-from this; ca-also;
aprasiddha-imperfect; kalpanä-concept; prasajjate-clings.

The followers of Rämänaujäcärya cling to their imperfect conclusion that Kåñëa and Arjuna
are incarnations of Nara-Näräyaëa Åñi and the Bhüma-puruña, even though this view is not
supported in any other Vedic literature. Our conclusion is different from theirs.

Text 33

tatraiva ca tvarayetam anti me iti, yuväà nara-näräyaëäv åñé dharmam äcataratäm ity
ädeça-dvayasya päramparika-virodhaù sphuöa eva.

tatra-there; eva-certainly; tvarayä-quickly; etam-this; anti-near; me-Me; iti-thus;

yuväm-you two; nara-näräyaëau åñé-Nara-Näräyaëa Åñis; dharmam-spiritual activities;
äcaratäm-performed; iti-thus; ädeça-instructions; dvayasya-of the pair; päramparika-in the
teachings of the bona-fide spiritual masters; virodhaù-contradiction; sphuöaù-clearly
manifest; eva-certainly.

These two statements of the Bhüma-puruña ("My dear Kåñëa and Arjuna, You are both
incarnations of Nara-Näräyaëa Åñis, who formerly performed exemplary activities for
spiritual progress," and "O Kåñëa and Arjuna, You must quickly come to Me") clearly
contradict the description of Kåñëa found in the Vedic literatures and the writings of the great
spiritual masters.

89
Text 34

kià ca, yadi tasya tav aàçäv abhaviñyatäm, tarhi karatäla-maëivat sadä sarvam eva paçyann
asau täv api dürato 'pi paçyann eväbhaviñyat. tac ca yuvayor didåkñuëä iti tad-väkyena
vyabhicäritam. yadi svayam eva çré-kåñëas tat-tad-rüpäv ätmänau darçayati, tadaiv tena tau
dåçyeyatäm ity ähétaà ca, tathä ca sati dåçyatäbhäväd aàçatvaà nopapadyate. tasmäd apy
adhika-çaktitvena, praty uta pürëatvam evopapadyate.

kià ca-furthermore; yadi-if; tasya-of Him; tau aàçau-the two expansions; abhaviñyatäm-
had been; tarhi-then; kara-tala-in the palm of the hand; maëi-a jewel; vat-just like; sadä-
always; sarvam-completely; eva-certainly; paçyan-seeing; asau-He; tau-Them; api-also;
dürataù-from a great distance; api-even; paçyan-seeing; eva-certainly; abhaviñyat-would
have been; tat-therefore; ca-also; yuvayoù-of the two of You; didåkñuëä-with a desire to
see; iti-thus; tat-väkyena-by this speech of the Bhüma-puruña; vyabhicäritam-refuted; yadi-
if; svayam-personally; eva-certainly; çré-kåñëaù-Çré Kåñëa; tat-tat-rüpau-in these two forms;
ätmänau-His own; darçayati-reveals; tadä-then; tena-by that; tau-the two forms;
dåçyeyatäm-may become visible; iti-thus; änétam-brought; ca-also; tathä-in the same way;
ca-also; sati-being so; dåçyatä-visibility; abhävät-because of the non-existence; aàçatvam-
the state of being a plenary portion; na-not; upapadyate-impossible; tasmät-therefore; api-
also; adhika-çaktitvana-because of possessing inconveivable potencies; prati uta-
furthermore; pürëatvam-the state of being the Original Personality of Godhead; eva-
certainly; upapadyate-is confirmed.

If Kåñëa and Arjuna had been plenary expansions of Nara Näräyaëa Åñis, who were
expanded from the Bhüma-puruña, then Kåñëa and Arjuna would not have been so difficult
for the Bhüma-puruña to see. Kåñëa and Arjuna would have been then very easy for the
Bhüma-puruña to see, just as one may very easily see a jewel held in one's own hand. If Kåñëa
and Arjuna had been expansions of the Nara-Näräyaëa Åñis and ultimately the Bhüma-puruña
Himself, the Bhüma-puruña would have easily been able to see His own expansions, even if
They were performing pastimes far away on the earth planet. Actually, however, the Bhüma-
puruña was completely unable to see Kåñëa and Arjuna, and had to devise an elaborate
stratagem to see them. This is confirmed in the Bhüma-puruña's own words "yuvayor
didåkñuëä" (I have done all this, simply because I desired to see You). Only if Kåñëa revealed
Himself would the Bhüma-puruña have been able to see Kåñëa and Arjuna. Because it was so
difficult for the Bhüma-puruña to see Kåñëa, it must be concluded that Kåñëa is clearly not an
expansion of Näräyaëa Åñi, and ultimately the Bhüma-puruña. Actually Kåñëa is the Original
Personality of Godhead, full of all transcendental potencies. This fact is confirmed in the
narration of this pastime found in the verses of Çrémad-Bhägavatam.

Text 35

evam api yat tv arjunasya taj-jyotiù-pratäòitäkñatvaà tad-darçana-jäta-sädhvasaà ca jätam,

tatra svayam eva bhagavatä tat-tal-lélä-rasaupayika-mätra-çakteù prakäçanäd anyasyäù
sthitäyä api kuëöhanän na viruddham.

90
 evam-in the same way; api-also; yat-because; tu-also; arjunasya-of Arjuna; tat-of the
Bhüma-puruña; jyotiù-effulgence; pratäòita-afflicted; akñatvam-the condition of the eyes;
tat-of that; darçana-from seeing; jäta-produced; sädhvasam-fear; ca-also; jätam-born;
tatra-there; svayam-directly; eva-certainly; bhagavatä-by the Original Personality of
Godhead; tat-tat-various; lélä-of transcendental pastimes; aupayika-remedies; mätra-only;
çakteù-because of the potency; prakäçanät-from the manifestation; anyasyäù-of another;
sthitäyäù-situated; api-even; kuëöhanät-because of being weaker; na-not; viruddham-
contradicted.

When Kåñëa and Arjuna had pierced the coverings of the material universe, Arjuna
became greatly afraid, and his eyes became full of pain when he saw the glaring spiritual
effulgence emanating from the body of the Bhüma-puruña. At this time Arjuna's distress
became immediately relieved by the pastime-potency of Çré Kåñëa, the Original Personality of
Godhead. Kåñëa's pastime-potency is here shown to be more powerful than the personal
effulgence of the Bhüma-puruña. Because Kåñëa's potency is thus greater than that of the
Bhüma-puruña, it must be concluded that Kåñëa is not an expansion of Näräyaëa Åñi, who is
Himself an expansion of the Bhüma-puruña. If Kåñëa were expanded from the Bhüma-puruña,
Kåñëa's potency would be less powerful than His.

Text 36

dåçyate ca svasyäpi kvacid yuddha präkåtäd api paräbhavädikam.

dåçyate-is seen; ca-also; svasya-His; api-even; yuddhe-in battle; präkåtät-from powerful

materialistic demons; api-even; paräbhava-ädikam-indefeatable.

Çré Kåñëa's supreme prowess may also be seen in His ability to repeatedly overpower
innumerable demons. He is always undefeated in fighting with them.

Text 37

yathätraiva tävat svayam eva vaikuëöhäd ägatänäm apy açvänäà

präkåta-tamasä bhrañöa-gatitvam.

yathä-just as; atra-here; eva-certainly; tävat-to that extent; svayam-directly; eva-

certainly; vaikuëöhät-from Vaikuëöhaloka; ägatänäm-arrived; api-although; açvänäm-of the
horses; präkåta-of the coverings of the material universe; tamasä-by the darkness; bhrañöa-
obstructed; gatitvam-the movement.

Another example of Çré Kåñëa's supreme prowess may be seen in this account of His visit to
the Bhüma-puruña. When Kåñëa and Arjuna approached the many-layered covering of the
material universe, the transcendental horses (who had originally descended into the material

91
world from Vaikuëöhaloka) stopped drawing Their chariot, unable to proceed because of the
great darkness of the coverings of material universe. Kåñëa enabled the horses to proceed,
and revealed His great power by illuminating the path with His sudarçana-cakra.

Text 38

tad evam eva çré-kåñëasya tasmin bhakti-bhara-darçanenäpy anyathä na mantavyam, çré-

rudrädau çré-näradädau ca tathä darçanät. evam atra paratra va tadéya-léläyäà tu pürva-pakño
nästi, tasya svairäcaraëatvät.

tat-therefore; evam-in this way; eva-certainly; çré-kåñëasya-of Çré Kåñëa; tasmin-for the
Bhüma-puruña; bhakti-devotion; bhara-great; darçanena-by displaying; api-even; anyathä-
otherwise; na-not; mantavyam-should be considered; çré-rudra-for Çiva; ädau-and others;
närada-for Närada Åñi; ädau-and others; ca-and; tathä-in the same way; darçanät-by the
observation; evam-in the same way; atra-here; paratra-and in other circumstances; vä-also;
tadéya-in His; léläyäm-pastimes; tu-also; pürva-pakñaù-the argument of our opponent; na-
not; asti-is substantiated; tasya-of Çré Kåñëa; svaira-äcaraëatvät-because of the supremely
independent pastimes.

The critic of our paribhäñä-sütra may protest: Kåñëa approached the Bhüma-puruña with
great reverence and devotion. Certainly this shows that Kåñëa is a subordinate expansion of
the Bhüma-puruña, and not the Original Form of the Personality of Godhead.
To this objection I reply: In His earthly pastimes Çré Kåñëa played the role of a human
being and offered respects to Çiva, Närada and others. This polite decorum on Çré Kåñëa's part
does not disprove His actual status as the Original Personality of Godhead. In this pastime,
and other pastimes also, we may clearly observe that Çré Kåñëa is supremely independent, and
may do whatever He likes. Kåñëa's supreme independence in these circumstances sufficiently
refutes this objection offered by our critics.

Text 39

atas tadéya-tätparya-çabdotthäv arthäv evam eva dåçyete. tatra tätparyottho yathä-asau

kåñëaù svayaà bhagavän api yathä govardhana-makha-léläyäà çré-gopa-gaëa-vismäpana-
kautukäya käcin nijäà divya-mürtià pradarçayan taiù samam ätmanaivätmänaà namaç
cakre, tathaivärjuna-vismäpana-kautukäya çré-mahä-käla-rüpeëaivätmanä dvija-bälakän
harayitvä pathi ca taà taà ca atkäram anubhävya mahä-käla-püre ca täà käm api nijäà
mahä-käläkhyäà divya-mürtià darçayitvä tena samaà tad-rüpam ätmänaà namaç cakre, tad-
rüpeëaiva särjunam ätmänaà tathä babhäñe ca.

92
 ataù-from this; tadéya-His; tätparya-interpretation; çabda-explanation; utthau-two have
arisen; arthau-meanings; evam-in the same way; eva-certainly; dåçyete-may be seen; tatra-
in this matter; tätparya-utthau-the two interpretations; yathä-as follows; asau-This; kåñëaù-
Kåñëa; svayam-personally; bhagavän-the Original Personality of Godhead; api-although;
yathä-just as; govardhana-makha-léläyäm-in the pastime of offering Vedic rituals for the
satisfaction of Govardhana Hill; çré-gopa-gaëa-of the cowherd men; vismäpana-tricking;
kautukäya-eagerness; käïcim-a certain; nijäm-His own; divya-transcendental; mürtim-
form; pradarçayan-displaying; taiù-with them; samam-together; ätmanä-with Himself; eva-
certainly; ätmänam-to Himself; namaù cakre-offered respectful obeisances; tathä-in the
same way; eva-certainly; arjuna-of Arjuna; vismäpana-for the bewilderment; kautukäya-
eager; çré-mahä-käla-rüpeëa-with the form of the Bhüma-puruña; eva-certainly; ätmanä-by
Himself; dvija-of the brähmaëa; bälakän-the infants; harayitvä-stealing; pathi-on the path;
ca-also; tam tam camatkäram-great astonishment; anubhävya-experiencing; mahä-käla-
püre-in the Bhüma-puruña's palace; ca-also; täm-that; käm api-a certain; nijäm-His own;
mahä-käla-äkhyäm-known as the Mahä-käla-puruña; divya-transcendental; mürtim-form;
darçayitvä-revealing; tena-by Him; samam-accompanied; tat-that; ru/peëa-by the form;
ätmänam-to Himself; namaù cakre-offered respectful obeisances; tat-rüpeëa-by His
transcendental form; eva-certainly; sa-arjunam-with Arjuna; ätmänam-Himself; tathä-in the
same way; babhäñe-spoke; ca-also.

It may appear that the statement of our paribhäñä-sütra, and the statement of the Bhüma-
puruña contradict each other, but actually they do not. This may be seen from the following
explanation:
Even though Çré Kåñëa is the Original Personality of Godhead, in order to bewilder the
residents of Vrajabhümi during the worship of Govardhana Hill, He manifested an expansion
of His own transcendental form, and then, along with the residents of Vraja, offered
respectful obeisances to this expanded form of Himself. In this way, even though Kåñëa is the
Original Personality of Godhead, He offered respectful obeisances to His own expansion, as a
part of His transcendental pastimes.
In the same way, Lord Kåñëa desired to amaze and bewilder His friend Arjuna, and to do
this, in His expansion as the Bhüma-puruña, the Lord removed the brähmaëa's sons, took
Arjuna to the Bhüma-puruña's palace and, appearing full of awe and wonder, offered
respectful obeisances to His own expanded form of the Bhüma-puruña in the company of
Arjuna. Offering obeisances to His expansion, Lord Kåñëa addressed Him with great respect.

Text 40

tad uktam. tasmai namo vraja-janaiù saha cakra ätmanätmane itivat. taträpi vavanda
ätmänam anantam acyutaù iti.

tat-that; uktam-spoken; tasmai-to Him; namaù-obeisances; vraja-janaiù-by the residents

of Vrajabhümi; saha-accompanied; cakre-I offer; ätmanä-by the self; ätmane-to the self;

93
itivat-in this way; tatra-there; api-also; vavande-offered respectful obeisances; ätmänam-to
Himself; anantam-unlimited; acyutaù-the infallible Personality of Godhead; iti-thus.

Offering obeisances to His expansion during the worship of Govardhana Hill, Çré Kåñëa
said (Çrémad-Bhägavatam 10.24.36):

"Accompanied by the residents of Vrajabhümi, I offer my respectful obeisances to Myself,

the Supreme Person."

In the same way the Lord offered His respects to His Bhüma-puruña expansion. This is
recorded in the following words of Çrémad-Bhägavatam (10.89.57):

"The infallible Personality of Godhead then offered His respectful obeisances to His own
self in the form of the unlimited Bhüma-puruña."

Text 41

ata eva çré-hari-vaàçe tat-samépa-jyotir uddiçya cärjunaà prati çré-kåñëenaivoktam mat-

tejas tat sanätanam iti.

ataù eva-therefore; çré-hari-vaàçe-in the Hari-vaàça; tat-samépa-jyotiù-to the effulgence

of the Bhüma-puruña; uddiçya-in relation; ca-also; arjunam-Arjuna; prati-to; çré-kåñëena-
by Çré Kåñëa; uktam-spoken; mat-My; tejaù-splendor; tat-that; sanätanam-eternal; iti-thus.

We may also note the following words spoken by Çré Kåñëa and recorded in the scripture
Hari-vaàça. When Kåñëa and Arjuna had penetrated the coverings of the material universe,
they saw the dazzling Brahman effulgence emanating from the spiritual body of the Bhüma-
puruña. At that time Kåñëa informed Arjuna (Viñëu-parva 114.9):

"That glaring effulgence is the eternal splendor of My own transcendental body."*

By identifying the Bhüma-puruña's effulgence as His own, Lord Kåñëa affirms that the
Bhüma-puruña is an expansion of Lord Kåñëa.

Text 42

atha çabdottho 'py artho yathä tatra çré-mahä-kälam uddiçya puruñottamottamam iti
viçeñaëasyärthaù-puruño jévas tasmäd apy ttamas tad-antaryämé tasmäd apy uttamaà
bhagavat-prabhäva-rüpa-mahä-käla-çaktimayaà tam iti.

atha-now; çabda-utthaù-the word in this connection; api-although; arthaù-meaning;

yathä-just as; tatra-there; çré-mahä-kälam-the Bhüma-puruña; uddiçya-referring to; puruña-
uttama-uttamam-the best of best persons; iti-thus; viçeñaëasya-of the adjectiv; arthaù-the

94
meaning; puruñaù-the word "puruñaù" (-persons); jévaù-individual living entities; tasmät-
than whom; api-even; uttamaù-superior; tat-antaryämé-the all-pervading Supersoul;
tasmät-than whom; api-even; uttamam-superior; bhagavat-of the Original Personality of
Godhead; präbhava-rüpa-Präbhava expansion; mahä-käla-çaktimäyäm-the Bhüma-puruña,
who is the controller of mahä-käla-çakti potency; tam-Him; iti-thus.

Someone may protest: Kåñëa Himself addresses the Bhüma-puruñas (Çrémad-Bhägavatam

10.89.54) as “puruñottamottamam" (superior to the best of persons). This clearly indicates
that the Bhüma-puruña, and not Kåñëa, is the Original Form of the Personality of Godhead.
To this objection I reply: In the word “puruñottamottama" the word "puruña" refers to the
individual living entities. The word "uttama" means “superior". Therefore "puruña-uttama"
refers to the all-pervading Supersoul expansion of the Personality of Godhead. Superior
("uttama") to the Supersoul expansion is the Bhüma-puruña, who is the präbhava expansion
of the Original Personalty of Godhead. From this Bhüma-puruña the Supersoul is manifest.
For this reason the Bhüma-puruña is addressed as “puruñottamottama". By itself this word
does not at all establish that the Bhüma-puruña is the Original Personality of Godhead.

Text 43

atha çré-mahä-käla-väkyasya

dvijätmajä me yuvayor didåkñuëä

mayopanétä bhuvi dharma-guptaye
kalävatérëäv avaëer bharäsurän
hatveha bhüyas tvarayetam anti me

atha-now; çré-mahä-käla-of the Bhüma-puruña; väkyasya-of the statement; dvija-of the

brähmaëa; ätmajäù-the sons; dvija-ätmajäù-the sons of the brähmaëa; me-by Me; yuvayoù-
of both of you; didåkñuëä-desiring the sight; mayä-by Me; upanétäù-brought; bhuvi-in the
abode; dharma-guptaye-for the protection of religious principles; kalä-with all potencies and
expansions, or in the material world, which is one of Your potencies; avatérëau-who
descended; avaneù-of the world; bhara-asurän-the heavy load of demons; hatvä-having
killed; iha-here in the spiritual world; bhüyaù-again; tvarayetam-please quickly bring bakc;
anti-near; me-Me.

Now let us consider the statement of the Bhüma-puruña (Çrémad-Bhägavatam 10.89.58)

that some critics think opposes the premise of our paribhäñä-sütra (kåñëas tu bhagavän
svayam). The verse is:

dvijätmajä me yuvayor didåkñuëä

mayopanétä bhuvi dharma-guptaye
kalävatérëäv avaëer bharäsuränn
hatveha bhüyas tvarayetam anti me

95
 The proper interpretation of this verse is:

"I wanted to see both of You, and therefore I have brought the sons of the brähmaëa here.
Both of You have appeared in the material world to re-establish religious principles, and you
have appeared here with all your potencies and the incarnations who have expanded from
You. Please kill all the demons, and cause them to quickly return to the spiritual world."*

The proper interpretation of this verse is:

"I wanted to see both of You, and therefore I have brought the sons of the brähmaëa here.
Both of You have appeared in the material world to re-establish religious principles, and you
have appeared here with all your potencies and the incarnations who have expanded from
You. Please kill all the demons, and cause them to quickly return to the spiritual world."*

Text 44

ity asya vyäkhyä yuvayoù yuväà didåkñuëä mayä dvija-puträ me mama bhuvi dhämni
upanétä änétä ity ekaà väkyam.

iti-thus; asya-of the statement; vyäkhyä-the explanation; yuvayoù-the word "yuvayoù";

yuväm-means "of You two"; didåkñuëä mayä-by Me who was desiring to see; dvija-puträù-
the Brähmaëa's sons; me-the word "me"; mama-means "My"; bhuvi-the word "bhuvi";
dhämni-means “abode"; upanétaù-the word "upanétaù"; änétaù-means "taken away"; iti-
thus; ekam-one; väkyam-statement.

An explanation of these words follows: In the Bhüma-puruña's first statement we may note
the following definitions of words: "yuvayoù" means "of You two", “didåkñuëä mayä" means
"by Me, who was desiring to see", "me" means "My", "bhuvi" means “abode", and "upanétäù"
means "taken away".

Text 45

väkyäntaram äha he dharma-guptaye kalävatérëau kalä aàçäs tad-yuktäv avatérëau,

madhya-pada-lopi-samäsaù. kià vä kaläyäm aàça-lakñaëe mäyika-prapaïce 'vatérëau vä pado
'sya viçva-bhütäni iti çruteù. bhüyaù punar api avaçiñöän avaëeù asurän hatvä me mama anti
samépäya samépam ägamayituà yuväà tvarayetam atra prasthäpya tan mocayatäm ity arthaù
tad-dhatänäà mukti-prasiddheù mahä-käla-püra-jyotir eva muktäù praviçanti.

väkya-statement; antaram-another; äha-said; he-O; dharma-guptaye-for the protector of

religion; kalävatérëau-the word "kalävatérëau"; kalä-the word "kalä"; aàçaù-means part and
parcels; tat-yuktau-along with them; avatérëau-descended; madhya-pada-lopi-samäsaù-a
compound where the middle word is understood; kim vä-or; kaläyäm-the word "kalä"
understood in the locative case; aàça-lakñaëe-as the expansion; mäyikä-prapaïce-meaning
"the material world"; avatérëau-descended; vä-or; padaù-step; asya-of Him; viçva-bhütäni-

96
the material world; iti-thus; çruteù-from the Çruti-çästra; bhüyaù-the word "bhüyaù";
punaù api-means "again"; avaçiñöän-remaining; avaëaù-of the earth; asurän-demons; hatvä-
having killed; me-the word "me"; mama-means "My"; anti-the word "anti"; samépäya-
means "to the vicinity"; samépam-to the vicinity; ägamayitum-causing to arrive; yuväm-You
two; tvarayetäm-please hasten; atra-in this context; prasthäpy-having established; tän-
them; mocayatäm-please liberate; iti-thus; arthaù-the meaning; tat-by the Lord; hatänäm-
of those who are killed; mukti-of liberation; prasiddheù-celebrated; mahä-käla-püra-of the
Bhümi-puruña; jyotiù-brahmajyoti effulgence; eva-certainly; muktaù-liberated; praviçanti-
enter.

In the Bhüma-puruña's second statement, He addresses Kåñëa and Arjuna as "kalävatérëau".

In this compound word, the word "kalä" means "expansions", and the phrase "along with" is
understood. In this way the word is a "madhya-pada-lopi-samäsa", and it means "O Supreme
Lord, who has descended along with all Your viñëu-tattva expansions". Because the material
world is an expansion of the Supreme Lord's energy, the word "kalä" may also be interpreted
to mean "in the material world". In this interpretation the word "kalävatérëau" means "O
Lord who has descended to this material world". That the material world is as expansion of
Lord Kåñëa's energy is confirmed in the Puruña-sükta prayers: "pado 'sya viçva-bhütäni" (The
material world is one quarter part of the energy of the Supreme Personality of Godhead). The
word "bhüyaù" means “again".
The last part of the Bhüma-puruña's statement is: "Please kill the demons who still remain
on the earth, and liberate them, bringing them quickly back to Me". This means that the
demons who are personally killed by the Personality of Godhead become liberated and enter
the Brahman effulgence emanating from the transcendental body of the Lord's Bhüma-puruña
expansion.

Text 46

brahma-tejomayaà divyaà
mahad yad dåñöavän asi
ahar sa bharata-çrenöha
mat-tejas tat sanätanam

prakltiu sä mama parä

vyaktävyaktä sanätané
tam praviçya bhavantéha
muktä yogavid-uttamäu.
iti çré-hari-varçe 'rjunar prati çré-bhagavad-uktaç ca.

brahma-tejaù-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yat-

which; dåñöavän asi-You have seen; aham-I am; saù-that; bhärata-çreñöha-O best of the
descendents of Bharata; mat-My; tejas-splendor; tat-that; sanätanam-eternal; prakåtiù-
energy; sä-that; mama-My; parä-superior; vyakta-manifested; avyaktä-and unmanifested;
sanätané-eternal; täm-that; praviçya-entering; bhavanti-become; iha-here; muktäù-

97
liberated; yogavid-uttamäù-the best of yogés; iti-thus; çré-hari-vaàçe-in the Hari-vaàça;
arjunam prati-to Arjuna; çré-bhagavat-of the Lord; uktaù-spoken; ca-and.

This effulgence emanating from the transcendental body of the Personality of Godhead is
described to Arjuna by Lord Kåñëa in the Hari-vaàça (Viñëu-parva 114.9-10) in the
followingn words:

"My dear Arjuna, O best of the descendants of Mahäräja Bharata, this splendid Brahman
effulgence that you have seen is the glowing light emanating from My transcendental form. I
am not different from that splendid effulgence, which is My eternal spiritual potency. This
potency of Mine is sometimes manifest and sometimes unmanifest. They who have perfected
the practice of añöäìga-yoga may enter this divine effulgence and attain one of the five kinds
of liberation."

Text 47

tvarayetam iti prärthanäyäà hetu nij-antasya liì-rüpam anti ity avyayäc caturthyä luk,
caturthé ca edhobhyo vrajatétivat kriyärthopapadasya ca karmaëi sthäninaù iti smaraëät.
kaöaà kåtvä prasthäpayatétivad ubhayor ekanaiva karmaëänvayaù prasiddha eva. tasmäd eña
evärthaù spañöam akañöo bhavati arthäntare tu sambhavaty eka-padatve pada-cchedaù kañöäya
kalpyate.

tvarayetam-please hasten; iti-thus; prärthanäyäm-as a request; hetu-purpose; nij-antasya-

of the causative; liì-rüpam-in the potential mood; anti-the word "anti"; iti-thus; avyayät-as
an indeclineable; caturthyä-with the dative; luk-case ending; caturthé-dative case; ca-and;
edhobhyaù-for increasing; vrajati-goes; iti-thus; vat-like; kriyä-action; artha-for the
purpose; upapadasya-of a prefix; ca-and; karmaëi-in action; sthäninaù-in the place; iti-
thus; smaraëät-from the sütras of Päëini; kaöam-glorification; kåtvä-having done;
prasthäpayati-establishes; itivat-in this way; ubhayoù-of the two of them; ekena-by one;
eva-just as; karmaëä-by action; anvayaù-series; prasiddhaù-celebrated; eva-certainly;
artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state of
being one line of a verse; pada-chedaù-division of the word; kañöäya-for difficulty; kalpyate-
is considered; tasmät-therefore; eñaù-this; eva-certainly; arthaù-interpretation; spañöam-
clearly; akañöaù-without difficulty; bhavati-is.

In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and
the potential mood. The potential is used here to indicate a prayer or appeal. The word "anti"
is an indeclineable prefix with a dative sense, and it is used here to mean "for the purpose of"
in much the same way as the infinitive is used. It means here "for the purpose of killing the
demons, and granting liberation to them (tvarayetam)."
The Bhüma-puruña glorified Kåñëa and Arjuna, saying “You appear with Your
transcendental potencies and various incarnations and expansions (kalävatérëau). This
interpretation of the word "kalävatérëau" may be accepted if the word is understood as a
tåtéya-tatpuruña-samäsa. This interpretation is very logical and easy to accept. If one wants to

98
interpret "kalävatérëau" as two words in the nominative case, and interpret the two words to
mean “Kåñëa and Arjuna are My expansions", this interpretation will be difficult for the
learned reader to accept.

Text 48

tathä

pürëa-kämäv api yuväà

nara-näräyaëäv åñé
dharmam äcaratäà sthityai
åñabhau loka-saìgraham

tathä-in the same way; pürëa-fulfilled; kämau-all desires; api-although; yuväm-the two
of you; nara-näräyaëau åñé-Nara-Näräyaëa Åñis; dharmam-principles of religion; äcaratäm-
practiced; sthityai-for the well-being; åñabhau-the best of persons; loka-of living entities;
saìgraham-of the multitude.

Someone may quote the following verse (Çrémad-Bhägavatam 10.89.59):

pürëa-kämäv api yuväà

nara-näräyaëäv åñé
dharmam äcarataà sthityai
åñabhau loka-saìgraham

in an attempt to show that Kåñëa and Arjuna are actually expansions of Nara and Näräyaëa
Åñis. There is, however, no need to interpret in that way. The actual interpretation of this
verse follows:

"My dear Kåñëa and Arjuna, You are both great transcendental personalities, and all Your
wishes are always automatically fulfilled. You have both formerly appeared as Nara-and
Näräyaëa Åñis, the best of persons. Appearing as these two sages, you performed exemplary
pious activities for the benefit of all living entities."

Text 49

ity asya na kevalam etad-rüpeëaiva yuväm loka-hitäya pravåttau, api tu vaibhaväntareëäpéti

stauti pürëeti. svayaà-bhagavattvena tat-sakhatvena ca åñabhau sarvävatärävatäri-çreñöhäv api

99
pürïa-kämäv api sthityai loka-rakñaëäya loka-saìgraham lokeñu tat-tad-dharma-pracära-
hetukam dharmam äcaratäm kurvatäà madhye yuväà nara-näräyaëäv åñé ity anayor
alpäàçatvena vibhütivan-nirdeçaù. uktaà caikädaçe çré-bhagavatä vibhüti-kathana eva
näräyaëo munénäà ca iti. dharmika-maulitväd dvija-puträrtham avaçyam eñyatha ity ata eva
mayä tathä vyavasitam iti bhävaù.

iti-thus; asya-of this; na-not; kevalam-only; etat-rüpeëa-in this way; eva-certainly;

yuväm-the two of you; loka-of the living entities; hitäya-for the benefit; pravåttau-engaged;
api-although; tu-also; vaibhava-antareëa-with transcendental opulences; api-also; iti-thus;
stauti-offers prayers; pürëa-iti-beginning with the word "pürëa"; svayam-bhagavattvena-
with the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the
position of friend; ca-also; åñabhau-best; sarva-avatära-avatäri-of the origins of all
incarnations; çreñöhau-best; api-also; pürëa-kämau api sthityai-the phrase "pürëa-kämäv api
sthityai"; loka-rakñaëäya-for the protection of all living entities; loka-of living entities and
planets; saìgraham-multitude; lokeñu-among the living entities; tat-tat-dharma-of the
principles of religion; pracära-preaching; hetukam-for the purpose; dharmam äcaratam-the
phrase "dharmam äcaratäm"; kurvatam-performing; madhye-in the midst; yuväm-you two;
nara-näräyaëau åñé-Nara-Näräyaëa Åñis; iti-thus; anayoù-of the two; alpa-small; aàçatvena-
by an expansion; vibhutivat-full of transcendental opulences; nirdeçaù-indication; uktam-
spoken; ekädaçe-in the Eleventh Canto of Çrémad-Bhägavatam; çré-bhagavatä-by the
Supreme Personality of Godhead; vibhüti-of opulences; kathane-in the description; eva-
certainly; näräyaëaù-Näräyaëa; munénà-of the munis; ca-also; iti-thus; dharmika-of
saintly persons; maulitvät-because of the status of being the crown; dvija-of the Brähmaëa;
putra-of the sons; artham-for the benefit; avaçyam-inevitably; eñyathaù-you two will come;
iti-thus; ataù eva-therefore; mayä-by Me; tathä-in that way; vyavasitam-considered; iti-
thus; bhävaù-the meaning.

In this verse the Bhüma-puruña glorifies Kåñëa and Arjuna, who are always engaged in
furthering the well-being of all living entities. Using the word "åñabhau", the Bhüma-puruña
addresses the Original Personality of Godhead (Kåñëa), the origin of all the incarnations of
Godhead. With this word the Bhüma-puruña also addresses Çré Kåñëa's intimate friend
Arjuna. The Bhüma-puruña explains that Çré Kåñëa and Arjuna formerly appeared among
those engaged in spiritual activities as Their partial incarnations Nara and Näräyaëa Åñi to
benefit the entire world by preaching the principles of actual religious life. That Näräyaëa Åñi
is an expansion of the Original Godhead, Lord Kåñëa, is confirmed by Lord Kåñëa Himself in
the Eleventh Canto of Çrémad-Bhägavatam, where Lord Kåñëa says: "näräyaëo munénäà ca
(Among the sages I incarnate as Näräyaëa Åñi)". Because Kåñëa and Arjuna had formerly
appeared as Nara and Näräyaëa Åñis for the benefit of all living entities, the Bhüma-puruña
was convinced that They were the best of all saintly persons. For this reason the Bhüma-
puruña stole the brähmaëa's sons, confident that Kåñëa and Arjuna would come to rescue
them.

Text 50

100
tathä ca çré-hari-vaàçe çré-kåñëa-väkyam

mad-darçanärthaà te bälä
håtäs tena mahätmanä
viprärtham eñyathe kåñëo
nägacchad anyathä tv iha iti

tathä-in the same way; ca-also; çré-hari-vaàçe-in the Hari-vaàça; çré-kåñëa-of Çré Kåñëa;
väkyam-the statement; mat-My; darçana-audience; artham-for the purpose of attaining; te-
these; bäläù-boys; håtäù-were taken; tena-by Him; mahä-ätmanä-the great soul; vipra-of
the Brähmaëa; artham-for the sake; eñyate-arrived; kåñëaù-Kåñëa; na-not; agacchat-arrived;
anyathä-otherwise; tu-but; iha-here.

This is also described in the Hari-vaàça (Viñëu-parva 114.8), where Lord Kåñëa says:

"In order to get the opportunity to see Me, the Bhüma-puruña has stolen these sons of the
brähmaëa. Although ordinarily I would not agree to come here, I have come for the sake of a
brähmaëa."

Text 51

aträcaratäm ity arthe äcaratäm iti na prasiddham ity ataç ca tathä na vyäkhyätam. tasmän
mahä-kälato 'pi çré-kåñëasyädhikyaà siddham. darçayiñyate cedaà måtyuïjaya-tantra-
prakaraëena, tad etan mahimänurüpam evoktam

ata-in this connection; äcaratäm-the word äcaratäm"; iti-thus; arthe-in the meaning;
äcaratäm-the word "äcaratäm"; iti-thus; na-not; prasiddham-perfect; iti-thus; ataù-from
this; ca-also; tathä-in the same way; na-not; vyäkhyätam-described; tasmät-therefore;
mahä-kälataù-than the Bhüma-puruña; api-even; çré-kåñëasya-of Çré Kåñëa; ädhikyam-
superiority; siddham-established; darçayiñyate-will be revealed; ca-also; idam-this;
måtyuïjaya-tantra-prakaraëena-in a passage of the Måtyuïjaya Tantra; tat-that; etat-this;
mahima-glory; anurüpam-in connection with this; eva-certainly; uktam-it is said.

In this context we may note that the word "äcaratäm" in the previously quoted statement
of the Bhüma-puruña is a present active participate in the genetive plural ("of those who are
engaged in activities"). By identifying Çré Kåñëa as the best of those engaged in spiritual
activities, the Bhüma-puruña has declared that Kåñëa is superior to everyone, including the
Bhüma-puruña Himself. This fact will be confirmed in a quote from the Måtuïjaya Tantra to
appear later in this book, and it is also confirmed in the following quote from Çrémad-
Bhägavatam (10.89.62):

Text 52

101
niçämya vaiñëavaà dhäma
pärthaù parama-vismitaù
yat kiïcit pauruñaà puàsaà
mene kåñëänubhävitam iti

niçämya-after seeing; vaiñëavam-of Lord Viñëu; dhäma-the abode; pärthaù-Arjuna;

parama-vismitaù-because greatly astonished; yat-which; kiïcit-something; pauruñam-glory
and opulence; puàsäm-of the all the viñëu-tattva forms of the Personality of Godhead;
mene-considered; kåñëa-by Çré Kåñëa; anubhävitam-established.

"When Arjuna saw the opulent abode of Lord Viñëu, he became struck with wonder.
Arjuna was able to understand that all the opulences of the various incarnations of Godhead
are manifest by the mercy of his own friend, Çré Kåñëa."*

Text 53

atra mahä-kälänubhävitam iti tu noktam. evam eva sacokta-lakñaëo bhagavän çré-kåñëa

eveti darçayitum äkhyäntaram äha ekadä iti. çré-svämi-likhitaitat-prakaraëa-cürëikäpi
susaìgatä bhavati.

atra-in this passage; mahä-käla-by the Bhüma-puruña; anubhävitam-established; iti-thus;

tu-but; na-not; uktam-said; evam-in this way; eva-certainly; saù-He; ca-and; ukta-
described; lakñaëaù-qualities; bhagavän-the original Personality of Godhead; çré-kåñëaù-Çré
Kåñëa; eva-certainly; iti-thus; darçayitum-to reveal; äkhya-antaram-in this account; äha-
speaks; ekadä-the word "ekadä"; iti-thus; çré-svämi-by Çrédhara Svämé; likhita-written;
etat-this; prakaraëa-chapter; cürëika-explanation; susaìgatä-nicely connected; bhavati-is.

We may note in this connection that this verse does not say "The opulences of the various
incarnations of Godhead are manifest by the mercy of the Bhüma-puruña". In his
commentary, Çrédhara Svämé nicely explains the purport of this chapter of Çrémad-
Bhägavatam by saying:

"In order to establish that Çré Kåñëa is the Original Personality of Godhead (bhagavän),
Çukadeva Gosvämé has spoken this account of the visit to the Bhüma-puruña."

Text 54

atha parakéyäny api viruddhäyamänäni väkyäni tad-anugatärthatayä dåçyante.

atha-now; parakéyäni-in other Vedic literatures; api-also; viruddhäyamänäni-refuting;

väkyäni-statements; tat-to them; anugata-arthatayä-with the proper explanation; dåçyante-
are seen.

102
 Leaving the sphere of Çrémad-Bhägavatam, the critic of our paribhäñä-sütra may push
forward quotes from other Vedic literatures in an attempt to refute our statement that Kåñëa
is the Original Personality of Godhead. In the following section of this essay, we will present
the proper explanations of all these verses.

Text 55

tatra çré-viñëu-puräëe

ujjahärätmanaù keçau
sita-kåñëau mahä-mune iti

tatra-there; çré-viñëupuräëe-in the Viñëu Puräëa; ujjahära-taking up; ätmanaù-from

Himself; keçau-two hairs; sita-white; kåñëau-and black; mahä-mune-O great sage; iti-thus.

For example, our critic may quote the following verse from Viñëu Puräëa (5.1.59):

ujjahärätmanaù keçau
sita-kåñëau mahä-mune

Our critic may interpret this verse to mean:

"O great sage, Lord Viñëu then plucked a white and black hair from His own
transcendental body, and these two hairs became His incarnations known as Balaräma and
Kåñëa."

Text 56

mahäbhärate

sa cäpi keçau harir uccakarta

çuklam ekam aparaà cäpi kåñëam
tau cäpi keçäv äviçatäà 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 iti

mahäbhärate-in the Mahäbhärata; saù-He; ca-also; api-even; keçau-two hairs; hariù-

Lord Hari; uccakarta-snatched; çuklam-white; ekam-one; aparam-the other; ca api-also;
kåñëam-black; tau-these two; ca api-also; keçau-hairs; äviçatäm-entered; yadünäm-of the
Yadu dynasty; kule-in the family; striyau-two pious ladies; rohiëém-Rohiëé; devakém-

103
Devaké; ca-and; tayoù-of the two; ekaù-one; balabhadraù-Balaräma; babhüva-became; yaù
asau-who; çvetaù-white; tasya-of Him; devasya-of the Supreme Personality of Godhead;
keçaù-hair; kåñëaù-black; dvitéyaù-second; keçavaù-Keçava; sambabhüva-became; keçaù-
hair; yaù asau-which; varëataù-because of color; kåñëaù-as Kåñëa; uktaù-is known.

Our critic may also quote the following verses from the Mahäbhärata:

"Lord Viñëu snatched two hairs, one white and one black, from His head; These two hairs
entered the wombs of Rohiëé and Devaké, members of the Yadu dynasty. Balaräma was born
from Rohiëé, and Kåñëa was born of Devaké. Thus Balaräma appeared from the first hair, and
Kåñëa appeared from the second hair."*

Text 57

atra tätparyaà çré-svämibhir itthaà vivåtam-"bhümeù suretara-varütha ity adi padye. sita-
kåñëa-keça ity atra sita-kåñëa-keçatvam çobhaiva, na tu vayaù-pariëäma-kåtam, avikäritvät.
yac ca ujjahärätmanaù keçau ity ädi. tat tu na keça-mäträvatäräbhipräyam, kintu bhü-
bhärävataraëa-rüpaà käryaà kiyad etat? mat-keçäv eva tat kartuà çaktäv iti dyotanärthaà
räma-kåñëayor varëa-sücanärthaà ca keçoddharaëam iti gamyate. anyathä tatraiva
pürväpara-virodhäpatteù. kåñëas tu bhagavän svayam ity etad-virodhäc ca.

atra-in this connection; tätparyam-explanation; çré-svämibhiù-by Çrédhara Svämé; ittham-

thus; vivåtam-presented; bhümeù suretara-varütha-in the verse from Çrémad-Bhägavatam
(2.7.26) which begins "bhümeù suretara-varütha"; iti-ädi-padye-in the verse beginning; sita-
kåñëa-keçaù-the description of Kåñëa and Balaräma as black and white hairs of Lord Viñëu;
iti-thus; atra-in this connection; sita-white; kåñëa-and black; keçatvam-the state of being
hairs; çobhä-bodily splendor; eva-certainly; na-not; tu-but; vayaù-of a certain age;
pariëäma-kåtam-produced by a transformation; avikäritvät-because the Supreme is without
transformation; yat-which; ca-also; ijjahara ätmanaù keçau-the quote "ujjahärätmanaù
keçau" from the Viñëu Puräëa; iti-thus; ädi-beginning; tat-that; tu-but; keça-hair; mätra-
only; avatära-incarnation; abhipräyam-intention; kintu-but; bhü-of the world; bhära-the
burden; avatäraëa-rüpam-the relief; käryam-activity; kiyat etat-how is this?; mat-My;
keçau-"kesas"; eva-certainly; tat-that; kartum-to do; çaktau-able; iti-thus; dyotana-
splendor; artham-meaning; räma-kåñëayoù-of Kåñëa and Balaräma; varëa-complexion;
sücana-description; artham-meaning; ca-also; keçu-uddharaëam-description of the
emenation ofthe "keça"; iti-thus; gamyate-is explained; anyathä-another interpretation;
tatra-there; eva-certainly; pürva-apara-with other passages in the Vedic literatures; virodha-
äpatteù-because of contradicting; kåñëaù tu bhagavän svayam-the quote "kåñëas tu bhagavän
svayam" (Bhäg. 1.3.28); iti-thus; etat-virodhät-contradicting; ca-also.

In his commentary on the verse which begins "bhümeù suretara-varütha" (Çrémad-

Bhägavatam 2.7.26), Çrédhara Svämé gives the proper explanation of these passages from the
Viñëu Puräëa and Mahäbhärata:

104
 "Sometimes in the Vedic literatures Kåñëa and Balaräma are described as white and black
`keças'. In this context the word `keça' does not mean `hair', but it is used in the sense of
`splendor'. The phrase `sita-kåñëa-keçau' means Balaräma and Kåñëa who have beautiful white
and black complexions. It does not mean that black and white hairs grew at a certain time
onthe head of the changless Supreme Person.
"The Viñëu Puräëa explains: `ujjahärätmanaù keçau'. This phrase means: `The Personality
of Godhead, in His splendid original forms as Balaräma and Kåñëa, relieved the burden of the
earth.' If one tries to interpret the word `keça' in these passages as hair, and contends that
Balaräma and Kåñëa are incarnations of two of Lord Viñëu's hairs, he will contradict the clear
statements of many verses in the Vedic literatures, and he will especially contadict the
authoritative statement of the verse `kåñëas tu bhagavän svayam' (Çré Kåñëa is the Original
Personality of Godhead) found in Çrémad-Bhägavatam (1.3.28)."

Text 58

idam apy atra tätparyaà sambhavati nanu deväù kim arthaà mäm evävatärayituà
bhavadbhir ägåhyate, aniruddhäkhya-puruña-prakäça-viçeñasya kñéroda-çvetadvépa-dhämno
mama yau keçäv iva sva-çiro-dhärya-bhütau täv eva çré-väsudeva-saìkarñaëau svayam
evävatariñyataù. tataç ca bhü-bhära-haraëaà täbhyäm éñat-karam eveti.

idam-this; api-also; atra-in this connection; tätparyam-explanation; sambhavati-arises;

nanu-is it not so?; deväù-O demigods; kim artham-whi is it?; mäm-Me; eva-certainly;
avatarayitum-to incarnate; bhavadbhiù-by you; agrhyate-is appealed; aniruddha-äkhya-
unknown as Aniruddha; puruña-prakäça-viçeñasya-of the specific puruña-incarnations; kñéra-
uda-on the ocean of milk; çvetadvépa-dhämnaù-residing in the abode of Çvetadvépa; mama-
My; yau-two; keçau-two hairs; iva-like; sv-çiraù-dhärya-bhütau-growing on My head; tau-
They; eva-certainly; çré-väsudeva-Väsudeva; saìkarñaëau-and Saìkarñaëa; svayam-
personally; eva-certainly; avatariñyataù-will incarnate; tataù-from this; ca-and; bhü-of the
earth; bhära-burden; haraëam-removing; täbhyäm-by Them; éñat-karam-reduced; eva-
certainly; iti-thus.

Even if one insists that the word "keça" must mean "hair" and cannot mean anything else,
it is not at all necessary that one interpret that Balaräma and Kåñëa are incarnations of Viñëu.
One may also interpret that Väsudeva and Saìkarñaëa are incarnations of a black and white
hair from the head of Lord Kåñëa. Understood in this way, we may conceive of the following
conversation between Lord Kåñëa and the demigods, in order to properly understand these
two quotes from the Viñëu Puräëa and Mahäbhärata. Lord Kåñëa may have said to the
demigods:

"My dear demigods, why do you ask Me to personally appear in the material world? I do
not need to personally come, but rather I shall send my expansions of Saìkarñaëa and
Väsudeva, who are like white and black hairs on My head. Saìkarñaëa and Väsudeva will
certainly fulfill your request by removing the burden of the world."

105
Text 59

atha ujjahärätmanaù keçau ity asyaiva çabdärtho 'pi muktäphala-öékäyäm keçau sukha-
sväminau, sito räma ätmanaù sakäçäd ujjahära uddhåtavän. hari-vaàçe hi kasyäïcid giri-
guhäyäà bhagavän sva-mürtià nikñipya garuòaà ca taträvasthäpya svayam aträgata ity
uktam. tad uktam, sa devän abhyanujïäya ity ädi.

atha-now; ujjahärätmanaù keçau-the phrase ujjahärätmanaù keçau" from the Viñëu

Puräëa; iti-thus; asya-of that; eva-certainly; çabda-arthaù-the definitions of each word; api-
also; muktäphala-öékäyäm-in the "Muktäphala-öékä" commentary by Bopadeva Bosvämé;
keçau-the word "keçau"; sukha-the blissful; sväminau-Personalities of Godhead; sitaù-
white; rämaù-Balaräma; ätmanaù-the word "ujjahära"; uddhåtavän-manifested; hari-vaàçe-
in the Hari-vaàça; hi-certainly; kasyaïcit-in a certain; giri-guhäyäm-mountain cave;
bhagavän-the Original Personality of Godhead; sva-mürtim-own form; nikñipya-having
manifested; garuòam-Garuòa; ca-also; tatra-there; avasthäpya-causing to remain; svayam-
personally; atra-here; ägatam-arrived; iti-thus; uktam-described; tat-that; uktam-said; sa
devän abhyanujïäya iti adi-in the verse beginning "sa devän abhyanujïäya".

The statement "ujjahärätmanaù keçau" is explained by Bopadeva Gosvämé in his

commentary “muktäphala-öékä:

"The word `keçau' consists of the two words `ka' and `éçau'. `Ka' means `blissful' and `éçau'
means the two Personalities of Godhead. In the phrase `sita-kåñëa-keçau' the word `sita' is a
name of Balaräma. This phrase therefore means: `Balaräma and Kåñëa who are the two blissful
Personalities of Godhead'."

The interpretation that these words mean Balaräma and Kåñëa are incarnations of two
hairs of Lord Viñëu is not correct, for it is contradicted by the following explanation found in
the Hari-vaàça:

"After thus instructing the demigods, the Supreme Personality of Godhead travelled on
Garuòa to a concealed mountain cave. In that cave the Lord assumed His Original form as
Lord Kåñëa. Ordering Garuòa to wait for Him in that cave, the Lord then descended to earth
in His original form."

Text 60

yais tu yathä-çrutam evedaà vyäkhyätam, te tu na samyak parämåñöavantaù, yataù sura-

mätrasyäpi nirjaratva-prasiddhiù. akäla-kalite bhagavati jaränudayena keça-
çauklyänupapattiù. na casya keçeñu naisargika-sita-kåñëateti pramäëam asti.

yaiù-by whom; tu-but; yathä-as; çrutam-heard; eva-certainly; idam-this; vyäkhyätam-

explained; te-they; tu-but; na-not; samyak-completely; parama-amåñöavantaù-pure; yataù-

106
because; sura-mätrasya-of only a demigod; api-even; nirjaratva-of freedom from old-age;
prasiddhiù-perfection; akäla-kalite-beyond the bondage of time; bhagavati-in the Original
Personality of Godhead; jarä-of old-age; anudayena-because of the non-appearance; keça-of
hairs; çauklya-whiteness; anupapattiù-non-appearance; na-not; ca-also; asya-of Him;
keçeñu-among the hairs; naisargika-by nature; sita-whiteness; kåñëatä-and blackness; iti-
thus; pramäëam-transformation; asti-is.

What to speak of the Personality of Godhead, even the inferior demigods are free from the
defects of old-age. Because the Personality of Godhead is always free from the symptoms of
age, His hairs do not turn gray or white with age, as those of a conditioned human being. The
Vedic literatures always describe the hairs of the Supreme Lord as black; there is no
description of white hairs, hairs either naturally white, or turned white with age in the
spiritual body of the Personality of
Godhead. For this reason the story of white and black hairs from the head of Lord Viñëu is
not very plausible. The learned will not accept it.

Text 61

ata eva nåsiàha-puräëe kåñëävatära-prasaìge çakti-çabda eva prayujyate, na tu keça-

çabdaù. tathä hi

väsudeväc ca devakyäà
avatérya yadoù kule
sita-kåñëe ca tac-chakté
kaàsädyän ghatayiñyataù ity ädinä

ataù eva-therefore; nåsiàha-puräëe-in the Nåsiàha Puräëa; kåñëa-avatära-prasaìge-in the

connection with the account of Lord Kåñëa's incarnations; çakti-çabdaù-the word "çakti";
eva-certainly; prayujyte-is employed; na-not; tu-but; keça-çabdaù-the word "keça"; tathä
hi-as it is said; vasudevät-from Vasudeva; ca-and; devakyäm-in Devaké; avatérya-having
descended; yadoù kule-in the family of the Yadu dynasty; sita-kåñëe-Balaräma and Kåñëa;
ca-and; tat-çakti-full of all transcendental potencies; kaàsa-ädyän-Kaàsa and many other
demons; ghaöayiñyataù-will kill; iti ädinä-in the passage beginning with these words.

In the descriptions of Kåñëa and Balaräma's descent to this material world, we generally do
not find any mention of the word "keça" to describe them. In the following quote from the
Nåsiàha Puräëa, They are described as "sita-kåñëa" (white and black), without any use of the
word "keça" which our critics are so eager to interpret as "hair":

"Lord Kåñëa and Balaräma, the original black and white forms of the Supreme Personality
of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the
two sons of Vasudeva and Devaké. In the future these two transcendental personalities will
kill King Kaàsa and many other demons."

107
Text 62

astu tarhi aàçopalakñaëaù 'keça'-çabdaù; no, avilupta-sarva-çaktitvena säkñäd ädi-

puruñatvasyaiva niçcetuà çakyatvät kåñëa-viñëu-ädi-çabdänäm aviçeñataù paryäyatva-pratéteç
ca. naivam avatäräntarasya kasya vänyasya janma-dinaà jayanty-äkhyayäti-prasiddham.

astu-there may be; tarhi-then; aàça-as an expansion; upalakñaëaù-description; keça-

çabdaù-the word "keça"; na-not; u-certainly; avilupta-sarva-çaktitvena-because of being full
of all transcendental potencies; säkñät-directly; ädi-puruñatvasya-the Original Personality of
Godhead, the source of all incarnations; eva-certainly; niçcetum-to establish; çakyatvät-
because of the possibility; kåñëa-Kåñëa; viñëu-Viñëu; çabdänäm-of the words; aviçeñataù-
without distinction; paryäyatva-definition; pratéteù-because of faith;
ca-also; na-not; evam-in this way; avatära-antarasya-of the other incarnations; kasya-of
which; vä-or; anyasya-of another; janma-of birth; dinam-day; jayanti-"jayanti"; äkhyayä-
by the name; ati-prasiddham-very celebrated.

Someone may object: Very well then, we shall accept that the word "keça" means
"expansion," and the keçävatära simply is an explanation of how Kåñëa is an expansion of
Lord Viñëu.
To this I reply: No. This should not be concluded. Kåñëa is the Original Personality of
Godhead (ädi-puruña), full of all transcendental potencies.
Another objection may be raised: Kåñëa, Viñëu, and other words are used to indicate the
Personality of Godhead and no distinction is made between them in the Vedic literatures.
Why are you so eager to say that Kåñëa is the original form and Viñëu is the expansion. All
the forms of the Lord should be considered equal, without any distinction.
To this I reply: Actually Kåñëa is specifically described as the Original Personality of
Godhead, and the day when He appeared in this world is especially famous, more famous
than the appearance-day of any other form of the Lord.

Text 63

ata evoktaà mahäbhärate

bhagavän väsudevaç ca
kértyate 'tra sanätanaù
çäsvataà brahma paramaà
yogi-dhyeyaà niraïjanam.

ataù eva-therefore; uktam-explained; mahäbhärate-in the Mahäbhärata; bhagavän-the

Original Personality of Godhead; väsudevaù-Kåñëa, the son of Vasudeva; ca-and; kértyate-is
glorified; atra-in this connection; sanätanaù-eternal; çäçvatam-eternal; brahma-Brahman;
paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation; niraïjanam-free
from all material contamination.

108
 This is confirmed in the following verse from the Mahäbhärata:

"Kåñëa, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavän).
He is the supreme Brahman, free from all material contamination, and He is the object of the
yogés' meditation. He is glorified in the pages of this book."

Text 64

tasyäkäla-kalitatvam

yo 'yaà kälas tasya te 'vyakta-bandho

ceñöäm ähuù

ity ädau devaké-devé-väkye.

tasya-of Him; akäla-kalitatvam-the state of being beyond the influence of time; yaù ayam
kälaù tasya te 'vyakta-bandho ceñöam ähuù iti òau-the verse from Çrémad-Bhägavatam 10.3.26
("yo 'yaà kälas tasya te 'vyakta-bandho ceñöäm ähuç ceñöate yena viçvam nimeçädir vatsaränto
mahéyäàs taà tveçänaà kñema-dhäma prapadye"); devaké-devé-by Devaké; väkye-in the
statement.

That Kåñëa is beyond the influence of time is confirmed in the following verse spoken by
Devaké-devé (Çrémad-Bhägavatam 10.3.26):

"O Kåñëa, O inaugurator of the material energy, this wonderful creation works under the
control of powerful time, which is divided into seconds, minutes, hours and years. This
element of time, which extends for many millions of years, is but another form of Lord Viñëu.
For Your pastimes, You act as the controller of time, but You are the reservoir of all good
fortune. Let me offer my full surrender unto Your Lordship."*

Text 65

natäù sma te nätha sadäìghri-paìkajaà

viriïca-vairiïcya-surendra-vanditam
paräyaëaà kñemam ihecchatäà paraà
na yatra kälaùprabhavet paraù prabhuù

ity ädau çré-dvärakä-väsi-väkye ca prasiddham

109
 natäù-bowed down; sma-we had done so; te-unto You; nätha-O Lord; sadä-always;
aìghri-paìkajam-the lotus feet; viriïca-Brahmä , the first living being; vairiïcya-sons of
Brahmä like Sanaka and Sanätana; sura-indra-the King of heaven; vanditam-worshiped by;
paräyaëam-the supreme; kñemam-welfare; iha-in this life; icchatäm-one who so desires;
param-the highest; na-never; yatra-wherein; kälaù-inevitable time; prabhavet-can exert its
influence; paraù-transcendental; prabhuù-the Supreme Lord; iti-thus; ädau-in the passage
beginning; çré dvärakä-of Dvarakä; väsi-of the residents; väkye-in the statement; ca-also;
prasiddham-celebrated.

That Kåñëa is beyond the influence of time is confirmed in the following statement by the
residents of Dvärakä-puré (Çrémad-Bhägavatam 1.11.6)

"O Lord, You are worshiped by all demigods like Brahmä, the four Sanas and even the King
of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest
benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its
influence upon You."*

Text 66

ato yat prabhäsa-khaëòe keçasya bälatvam eva ca tat sitimnaù käla-kåta-palita-lakñaëatvam

eva ca darçitam, tasya çarériëäà çuñka-vairägya-pratipädana-prakaraëa-patitatvena sura-
mätra-nirjaratä-prasiddhatvena cämukhyärthatvän na svärthe prämäëyam.

ataù-therefore; yat-because; prabhäsa-khaëòe-in the Prabhäsa-khaëòa; keçasya-of hair;

balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimnaù-whiteness; käla-by time;
kåta-produced; palita-white hair of old-age; lakñaëatvam-characteristic; eva-certainly; ca-
and; darçitam-is revealed; tasya-of Him; çarériëäm-of the embodied living entities; çuñka-
dry; vairägya-renunciation; pratipädana-prakaraëa-explanation; patitatvena-by the fallen
status; sura-of the demigods; mätra-even; nirjaratä-the state of freedom from old-age;
prasiddhatvena-by the fame; ca-also; amukhya-arthatvät-because of accepting the secondary
meaning; na-not; sva-arthe-in the connection; prämäëyam-evidence.

The false notion that Kåñëa and Balaräma are incarnations of a black and white hair of Lord
Viñëu is dispelled in the Prabhäsa-khaëòa, which explains that whiteness of hair is produced
in old age, and because even the subordinate demigods, what to speak of Lord Viñëu, the
controller of the demigods, remain always free from old-age, their hair never turns white with
age. It is not possible that Lord Viñëu have white hairs, because He is beyond the influence of
time, and therefore this conception of Lord Viñëu's white hair pushed forward by the dry
renunciants is not acceptable.

Text 67

brahmä yena ity ärabhya

110
viñëur yena daçävatära-gahane kñipto mahä-saìkaöe
rudro yena kapäla-päëir abhito bhikñäöanaà käritaù ity ädau.

tasmai namaù karmaëe iti garuòa-vacanät. kià ca tat-pratipädanäya matsyädy-avatäräëäm

matsyädi-çabda-samyena chaloktir eveyam.

brahmä yena iti ärabhya-in the passage beginning "brahmä yena"; viñëuù-Viñëu; yena-
because of which; daça-ten; avatära-of incarnations; gahane-in the dark abyss; kñiptaù-
thrown; mahä-great; saìkaöe-difficulty; rudraù-Çiva; yena-by which; kapäla-carrying a
skull; päëiù-in His hand; abhitaù bhikña-aöanam käritaù-begging alms; iti-thus; ädau-in the
passage beginning; tasmai-to that; namaù-I offer my respectful obeisances; karmaëe-unto
karma; iti-thus; garuòa-of the Garuòa Puräëa; vacanät-from the statement; kim ca-
furthermore; tat-that; pratipädanäya-to establish; matsya-Lord Matsya; ädi-beginning with;
avatäräëäm-of the incarnations of Godhead; matsya-ädi-çabda-of the words "matsya-ädi";
samyena-the same; chala-false; uktiù-statement; eva-certainly; iyam-this.

Similar other faulty statements may also be found in some portions of the scriptures. For
example, the Garuòa Puräëa explains:

"I offer my respectful obeisances unto the law of karma, because of which Çiva carries a
skull in his hand and wanders about as a beggar, and because of which Viñëu was hurled into
the painful abyss of having to assume ten incarnations within the material world."

The author's intention in this passage was to emphasize the uncheckable power of karma,
although in order to do this he had spoken some things that are not actually true. The
description of Kåñëa and Balaräma as Lord Viñëu's hairs is a similar untrue story.

Text 68

yathä

aho kanaka-daurätmyaà
nirväktuà kena çakyate
näma-sämyäd asau yasya
dhusturo 'pi mada-pradaù.

yathä-just as; aho-Oh; kanaka-of gold; daurätmyam-the wickedness; nirvaktum-to be

described; kena-by whom; çakyate-is possible; näma-by name; samyät-because of equality;
asau-this; yasya-of which; dhusturaù-dhustura poison; api-even; mada-pradaù-intoxicating.

The following metaphorical statement in the scriptures may also be quoted to illustrate
how an author may speak something untrue in order to emphasize a point:

111
 "Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the
poisonous drink dhutura."

Text 69

iti çiva-çästréyatväc ca nätra vaiñëava-siddhänta-viruddhasya tasyopayogaù. yata uktaà

skända eva ñaëmukhaà prati çré-çivena

çiva-çästre 'pi tad grähyaà

bhagavac-chästra-yogi yat iti

anya-tätparyakatvena svatas taträpramäëyäd yuktam caitat yathä paìkena paìkämbhaù itivat.

iti-thus; çiva-çästréyatvät-the status of being confirmed in the Çaivite scriptures; ca-and;

na-not; atra-here; vaiñëava-in relation to Lord Viñëu; siddhänta-the conclusion;
viruddhasya-opposing; tasya-of that; upayogaù-suitability; yataù-because; uktam-spoken;
skände-in the Skända Puräëa; eva-certainly; ñaëmukham-to Kärttikeya; prati-to; çré-çivena-
by Lord Çiva; çiva-çästre-in the Çaivite scriptures; api-although; tat-that; grähyam-
acceptable; bhagavat-çästra-in the Vaiñëava scriptures; yogi-found; yat-which; iti-thus;
anya-another; tätparyakatvena-by interpretation; svataù-in their own scripture; tatra-there;
apramäëyät-because of not being established; yuktam-suitable; ca-and; etat-this; yathä-just
as; paìkena-by mud; paìka-ambhaù-muddy water; iti-thus; vat-just as.

Statements in the Çaivite Puräëas should not be accepted unless they are corroborated by
the Vaiñëava Puräëas. This is confirmed in the Çaivite Puräëas (Skända Puräëa) where Lord
Çiva says to Kärttikeya:

"Statements in the Çaivite Puräëas should be accepted only if they are confirmed in the
Vaiñëava Puräëas."

The followers of Lord Çiva may try to present a different conclusion, but they are simply
contradicting the words of their own master, recorded in their own scripture. From this
statement of Lord Çiva we may understand that the Çaivite Puräëas are not a very reliable
source of spiritual information. They are not actually able to purify the conditioned souls,
and their position is described in the following statement of Çrémad-Bhägavatam (1.8.52):

"It is not possible to filter muddy water through mud or purify a wine-stained pot with
wine."

On should not therefore rely on the impure statements of the Çaivite Puräëas.

Text 70

112
 pädmottara-khaëòe ca çiva-pratipädakänäà puräëänäm api tämasatvam eva darçitam.
mätsye 'pi tämasa-kalpa-kathämayatvam iti.

pädma-uttara-khaëòe-in the Uttara Khaëòa of the Padma Puräëa; ca-also; çiva-

pratipädakänäm-of the followers of Lord Çiva; puräëänäm-of the Puräëas; api-also;
tamasatvam-ignorance; eva-certainly; darçitam-is delineated; mätsye-in the Matsya Puräëa;
api-also; tämasa-ignorance; kalpa-conception; kathä-descriptions; mayatvam-consisting of;
iti-thus.

The inferiority of the Çaivite Puräëas is confirmed in the Uttara Khaëòa of the Padma
Puräëa, which explains that the Çaivite Puräëas are intended for those in the mode of
ignorance. The Matsya Puräëa also confirms that the Çaivite Puräëas are full of faulty and
ignorant conclusions.

Text 71

yuktaà ca tasya våddha-sütasya çré-bhägavatam apaöhitavataù çré-baladevävajïätuù çré-

bhagavat-tattväsamyag-jänajaà vacanam

evaà vadanti räjarñe

åñayaù kecanänvitäù. itivat.

etädåça-çré-bhägavata-väkyena sva-viruddha-puräëäntara-vacana-bädhanaà ca.

yuktam-suitable; ca-also; tasya-of him; våddha-sütasya-of Romaharñaëa Süta, the father

of Süta Gosvämé; çré-bhägavatam-the message of Çrémad-Bhägavatam; apaöhitavataù-without
having properly studied; çré-baladeva-Çré Baladeva; avajätuù-offending; çré-bhagavat-of the
Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete; jïäna-from
knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak; räja-åñe-O
saintly king; åñayaù-sages; kecana-some; anvitäù-endowed; itivat-in this way; etädåça-like
these; bhägavata-of Çrémad-Bhägavatam; väkyena-by the statement; sva-self; viruddha-
contradicting; puräëa-Puräëas; antara-within; vacana-of statements; bädhanam-refutation;
ca-also.

Without understanding the Çrémad-Bhägavatam, one cannot properly understand the

philosophy of spiritual life. An example of this is Romaharñaëa Süta. Because of not studying
the Bhägavatam, Romaharñaëa had not properly understood the exalted position of Lord
Balaräma. Because of an offense to Lord Balaräma, Romaharñaëa was killed by the Lord. From
this we may understand the importance of Çrémad-Bhägavatam. Without reference to the
Bhägvatam, one cannot conclusively understand the nature of the Absolute Truth.
That certain sages may sometimes present false conclusions, which may sometimes even
become recorded in the Puräëas, is confirmed in the following statement of Çrémad-
Bhägavatam (10.77.30):

113
 "O King, some sages have said that Lord Kåñëa became bewildered by the mystic jugglery
of Çälva. Such conclusions should not be accepted, for the contradict the conclusion of all
Vedic literatures, Lord Kåñëa never becomes bewildered."

From this we may understand supreme authority of Çrémad-Bhägavatam. Any scriptural

explanation that contradicts the version of the Bhägavatam should be rejected.

Text 72

yatheha karma-jito lokaù kñéyate ity-ädi-väkyena.

apäma somam amåtä abhuàa ity-ädi-vacana-bädhanaväj jeyam.

aträpi yat svaväco virudhyeta nünaà te na smaranty uta iti yukti-sad-bhävo dåçyate.

yathä-just as; iha-here in the earthly planetary system; karma-jitaù-performing the karma-
käëòa regulations; lokaù-persons; kñéyate-become destroyed; iti-ädi-beginning with these
words; väkyena-by the statement; apäma-drinking; somam-soma; amåtäù-immortal;
abhüma-we become; iti-ädi-beginning with these words; vacana-statement; bädhanavät-
contradicting; jïeyam-should be understood; atra-here; api-also; yat-what; sva-own;
vacaù-statement; virudhyate-is contradicted; nünam-certainly; te-they; na-do not;
smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhävaù-good condition;
dåçyate-is seen.

We may sometimes notice contradictions in the instructions of the Çruti. The two quotes
which follow may serve as an example of such a contradiction within the texts of the Çruti.

"By performing the karma-käëòa rituals of the Vedas one becomes ruined."
-Chändogya Upaniñad 8.1.6

"By performing the karma-käëòa rituals of the Vedas we have become demigods eligible to
drink soma-rasa."
-Åg-mantra 8.48.3

If a speaker contradicts himself, then his words are not very much appreciated by the
speaker of Çrémad-Bhägavatam:

"They who are learned are not inclined to accept the statements of one who contradicts
himself."
-Çrémad-Bhägavatam 10.77.30

Text 73

114
tatraivätmanaù sandigdhatvam eva tena sütena vyaïjitam

acintyäù khalu ye bhävä

na täàs tarkeëa yojayet ity ädinä

tatra-there; eva-certainly; ätmanaù-of the Supreme; sandigdhatvam-doubt; eva-certainly;

tena-by him; sütena-by Süta Gosvämé; vyajitam-expressed; acintyaù-inconceivable; khalu-
indeed; ye-which; bhäväù-truths of spiritual reality; na-not; tan-them; tarkeëa-by logic;
yojayet-may properly know; iti-ädinä-by the statement beginning with these words.

Süta Gosvämé speaks the following verse to reconcile this apparent contradiction in the
statements of the scriptures (Mahäbhärata, Udyoga-parva):

"The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by
logic and philosophy one cannot expect to properly understand them."

Text 74

kià ca, tatraivottara-granthe candrasya kalaìkäpatti-käraëa-kathane çré-kåñëävatära-

prasaìge svayaà viñëur evety uktatvät svenaiva virodhaç ca.

kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhäsa Khaëòa of the Skända

Puräëa; candrasya-of the moon-god; kalaìka-of the spots; äpatti-misfortune; käraëa-cause;
kathane-in the description; çré-kåñëa-of Çré Kåñëa; avatära-appearance; prasaìge-in that
connection; svayam-personally; viñëuù-Lord Viñëu; eva-certainly; iti-thus; uktatvät-from
the statement; svena-by using the word "sva"; virodhaù-contradiction; ca-also.

Also, in the story of Candra-kalaìkäpatti-käraëa in the Prabhäsa-khaëòa of the Skända

Puräëa, in the description of Lord Kåñëa's appearance, Kåñëa is described as Lord Viñëu
Himself. By using the words "svayaà viñëuù (Viñëu Himself)", the concocted idea that Kåñëa
is an incarnation of Lord Viñëu's hair is refuted by Vyäsadeva.

Text 75

tasmän na keçävatäratve 'pi tätparyam, keça-çabdasya bälatva-vacanaà ca.

tasmät-for this reason; na-not; keça-of a hair; avatäratve-as an incarnation; api-and;

tätparyam-the proper understanding; keça-çabdasya-of the word "keça"; bälatva-of foolish
and childish persons; vacanam-the statement; ca-also.

The idea that Kåñëa is an incarnation of Lord Viñëu's hair should not be accepted, for it is
thus refuted by Vyäsa. Only foolish persons with a childlike mentality will insist that the
word "keça" in the phrase "keçävatära" from the Viñëu Puräëa should be interpreted to mean
"a hair".

115
Text 76

chalato bhagavat-tattväjïänato veti sthitam.

chalataù-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth;

ajänataù-from ignorance; va-or; iti-thus; sthitam-situated.

Because it is contradicted by so many descriptions in the Vedic literatures, the statement

that Lord Kåñëa is an incarnation of Lord Viñëu's hair must be either a trick to bewilder the
atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual nature
of the Supreme Personality of Godhead.

Text 77

ato vaiñëavädi-padyänäà çabdottham artham eva paçyämaù

aàçavo ye prakäçante
mama te keça-saàjïitäù
sarvajïäù keçavaà tasmän
nämähur muni-sattama

iti sahasra-näma-bhäñyotthäpita-bhärata-vacanät keça-çabdenäàçur ucyate.

ataù-therefore; vaiñëava-of the Viñëu Puräëa; ädi-and other Vedic literatures; padyänäm-
of the verses; çabda-the word; uttham-appearing; eva-certainly; paçyämaù-we see;
aàçavaù-rays of light; ye-which; prakäçante-are manifest; mama-My; te-they; keça-
saàjïitaù-known as "keça"; sarvajïaù-omniscient; keçavam-Keçava; tasmät-therefore;
näma-the name; ähuù-speak; muni-sattama-O best of the sages; iti-thus; sahasra-näma-of
the Viñëu-sahasra-näma-stotra; bhäñya-in the explanation; utthäpita-spoken; bhärata-of the
Mahäbharata; vacanät-from the statement; keça-çabdena-by the word "keça"; aàçuù-ray of
light; ucyate-is spoken.

The actual meaning of the word "keça" when used in a name of the Supreme Personality of
Godhead is explained by the Lord in the Mahäbhärata in the description of the thousand
names of Lord Viñëu. There the Lord Himself says:

"The effulgence of My transcendental body is known by the word `keça'. O best of the
sages, because I am the source of the Brahman effulgence, the learned devotees, who know
everything, call Me by the name `Keçava'."

Text 78

116
 tatra ca sarvatra keçetara-çabda-prayogän nänä-varëäàçünäà çré-närada-dåñöatayä mokña-
dharma-prasiddheç ca. tathä cäàçutve labdhe tau cäàsü väsudeva-saìkarñaëävatära-
sücakatayä nirdiñöäv iti tayor eva syätäm iti gamyate. tadéyayor api tayor aniruddhe
'bhivyaktiç ca yujyata eva.

tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; keça-itara-çabda-

prayogät-because of the use of other words; nänä-various; varëa-colors; aàçünäm-of
effulgences; çré-närada-of Närada Muni; dåñöatayä-by the observation; mokña-dharma-in the
scripture known as Mokña-dharma; prasiddheù-from the conclusion; ca-also; tathä-in the
same way; ca-and; aàçutve-in the effulgence; labdhe-attained; tau-two; ca-also; aàçu-
splendors; väsudeva-Väsudeva; saìkarñaëa-Saìkarñaëa; avatära-incarnations; sücakatayä-
by indicating; nirdiñöau-indicated; iti-thus; tayoù-of Them; eva-certainly; syätäm-may be;
iti-thus; gamyate-is approached; tadéyayoù-of Their expansions; api-also; tayoù-of Them;
aniruddhe-in Lord Aniruddha; abhivyaktiù-manifestation; yujyate-is suitable; eva-certainly.

We may also note in this connection that although the word "keça" is used in the Viñëu
Puräëa, it is not used in the many other descriptions of Lord Kåñëa's appearance found in the
Vedic literaturs. That the word "keça" should mean "effulgence" is supported by Närada
Muni's explanation in the Mokña-dharma that the Lord appears in a variety of forms and
colors. The explanation of the Viñëu Puräëa that the Lord appears as "çukla-kåñëa-keçau" or
"white and black keças" may be understood to mean that the Lord appears in white and black
forms. This may be understood to refer to Lord Väsudeva and Lord Saìkarñaëa, or it may also
refer to Lord Aniruddha.

Text 79

avatäri-tejo-'ntarbhütatväd avatärasya. evam eva sattvam rajas tamaù ity ädi prathama-
skandha-padya-präptam aniruddhäkhya-puruñävatäratvam

avatäri-of the Original Source of all Incarnations; tejaù-the effulgence; antarbhütatvät-

because of being situated within; avatärasya-of the incarnation; evam-in this way; eva-
certainly; sattvaà rajaù tamaù iti ädi-in the verse beginning "sattvam rajas tamaù";
prathama-skändha-of the First Canto of Çrémad-Bhägavatam; padya-präptam-in the verse;
aniruddha-äkhya-known as Aniruddha; puruña-avatäratvam-as a puruña-incarnation.

Viñëu-tattva expansions of the Personality of Godhead are manifested from the bodily rays
of the Lord. (The complexion of Lord Kåñëa is blackish, and therefore the direct expansion of
Lord Kåñëa, which is manifested from His bodily rays, is also blackish: Lord Väsudeva.
Because Lord Saìkarñaëa is manifested from Lord Balaräma, His complexion is also the same
as Lord Balaräma's: white.)
The Puruña-avatära Lord Aniruddha is described in the Çrémad-Bhägavatam (1.2.23):

"The transcendental Personality of Godhead is indirectly associated with the three modes
of material nature, namely passion, goodness, and ignorance, and just for the material world's

117
creation, maintenance, and destruction, He accepts the three qualitative forms of Brahmä,
Viñëu, and Çiva. Of these three, all human beings can derive ultimate benefit from Viñëu, the
form of the quality of goodness."

Text 80

bhaväné-näthaiù ity ädi païcama-skandha-gadya-präptaà saìkarñaëävatäratvaà ca

bhavasya saìgacchate.

bhaväné-näthaiù iti ädi-in the verse beginning "bhaväné-näthaiù" "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"; pacama-skändha-of the Fifth Canto of
Çrémad-Bhägavatam; gadya-präptam-in the prose passage; saìkarñaëa-of Lord Saìkarñaëa;
avatäratvam-the status of an incarnation; ca-and; bhavasya-of Çiva; saìgacchate-is
manifested.

That Lord Çiva is an expansion of Lord Saìkarñaëa is confirmed in the following prose
statement of Çrémad-Bhägavatam (5.17.16):

"In Ilävåta-varña, Lord Çiva is always encircled by ten billion maidservants of goddess
Durgä, who minister to him. The quadruple expansion of the Supreme Lord is composed of
Väsudeva, Pradyumna, Aniruddha and Saìkarñaëa. Saìkarñaëa, the fourth expansion, is
certainly transcendental, but because His activities of destruction in the material world are in
the mode of ignorance, He is known as tämasé, the Lord's form in the mode of ignorance.
Lord Çiva knows that Saìkarñaëa is the original cause of his own existence, and thus he
always meditates upon Him in trance by chanting the following mantra."

Text 81

tataç ca ujjahära ity asyäyam arthaù. ätmanaù sakäçät çré-väsudeva-saìkarñaëäàça-bhütau

keçau aàçü ujjahära uddhåtavän prakaöé-kåtya darçitavän ity arthaù.

tataù-therefore; ca-also; ujjahära iti-of the word "ujjahära"; asya-of it; ayam-this; arthaù-
the meaning; ätmanaù-the word "ätmanaù"; sakäçät-understood in the sense of "from
Himself; çré-väsudeva-Väsudeva; saìkarñaëa-and Saìkarñaëa; aàça-bhütau-plenary
expansions; keçau-by the word "keçau"; aàçu-two splendid appearances; ujjahära-the word
"ujjahära"; uddhrtavan prakaöé-kåtya darçitavän-manifested; iti-thus; arthaù-the meaning.

118
 Therefore the statement of the Viñëu Puräëa (ujjahärätmanaù keçau sita-kåñëau mahä-
mune) should be understood in the following way: The word "ätmanaù" means "from
Himself", the word "keçau" means the two incarnations Väsudeva and Saìkarñaëa, who have
black and white complexions, and the word "ujjahära" means “manifested." The entire
statement means "The Lord then appeared as Väsudeva and Saìkarñaëa, who have black and
white complexions."

Text 82

aträyaà sumerur ity eka-deça-darçanenaiväkhaëòa-sumeru-nirdeçavat tad-darçanenäpi

pürëasyaivävirbhäva-nirdeço jeyaù.

atra-here; ayam-this; sumeruù-Mount Sumeru; iti-thus; eka-deça-one side; darçanena-by

seeing; eva-certainly; akhaëòa-the entire; sumeru-Mount Sumeru; nirdeçavat-like the
revelation; tat-of that; darçanena-by the sight; api-also; pürëasya-of the whole; eva-
certainly; ävirbhäva-appearance; nirdeçaù-indication; jeyaù-should be known.

Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the
entire mountain, in the same way, by properly understanding this verse from Viñëu Puräëa,
one will be able to know the actual nature of Lord Kåñëa's appearance in the material world.

Text 83

atha sa cäpi keçau ity ädikä-vyäkhyä.

udvavarhe yoga-balenätmanaù sakäçäd vicchidya darçayäm äsa. sa cäpi iti ca-çabdaù

pürvam uktaà deva-kartåkaà nivedana-rüpam arthaà samuccinoti.

atha-now; sa cäpi keçau iti ädika-on the verse beginning "sa cäpi keçau"; vyäkhyä-
commentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; sakäçät-
near; ätmanaù-from Himself; sakäçät-near; viccidya-separating; darçayäm äsa-revealed; saù
ca api iti-the words "sa cäpi"; ca-çabdaù-the word "ca"; pürvam-formerly; uktam-spoken;
deva-by the demigods; kartåkam-done; nivedana-of an appeal; rüpam-in the form; artham-
meaning; samuccinoti-refers.

An explanation of the verses from Mahäbhärata quoted in Text 56 follows:

In these verses the word "udvavarhe" means that the Lord appears by His own mystic
potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the
previous verses.

119
Text 84

api-çabdas tad-udvarhane çré-bhagavat-saìkarñaëayor api hetu-kartåtvaà sücayati.

api-çabdaù-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; çré-
bhagavat-of Lord Väsudeva; saìkarñaëayoù-and Lord Saìkarñaëa; api-also; hetu-kartåtvam-
the condition of being the cause; sücayati-indicates.

The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if
Kåñëa and Balaräma had appeared from Lord Viñëu") indicate that in reality Väsudeva and
Saìkarñaëa are emanations of Kåñëa and Balaräma.

Text 85

tau cäpi iti ca-çabdo 'nukta-samuccayärthatvena bhagavat-saìkarñaëau svayam äviviçatuù.

paçcät tau ca tat tadätmyenäviviçatur iti bodhayati. api-çabdo yatränusyütäv amü, so 'pi tad-
aàça apéti gamayati. tayor eko balabhadro babhüva ity ädikaà tu nara-näräyaëo bhavet. harir
eva bhaven naraù ity ädivat tad-aikyäväpty-apekñayä.

tau capi iti-the words tau capi"; ca-çabdaù-the word "ca"; anukta-unspoken; samuccaya-
arthatvena-with additional meanings; bhagavat-Väsudeva; saìkarñaëau-and Saìkarñaëa;
svayam-personally; äviviçatuù-entered; paçcät-afterwards; tau-the two; ca-also; tat-
therefore; tad-ätmyena-in Their original forms; äviviçatuù-entered; iti-thus; bodhayati-
teaches; api-çabdaù-the word "api"; yatra-where; anusyütau-joined; amü-the two; saù api-
the same person; tat-His; aàçaù-expansions; api-also; iti-thus; gamayati-causes to go;
tayoù-from the two; ekaù-one; balabhadraù-Balaräma; babhüva-became; iti adikam-etc.;
tu-also; nara-näräyaëaù-Nara and Näräyaëa Åñis; bhavet-became; hariù-Hari; eva-certainly;
bhavet-became; naraù-Nara; iti ädivat-as in the passage beginning; tat-of Them; aikya-
oneness; aväpti-attainment; apekñayä-with reference to.

An intricate sequence of events is hinted by the use of the phrase "tau cäpi (the two of
them, also, also)" in this passage from the Mahäbhärata. First: Väsudeva and Saìkarñaëa (the
puruña-incarnations) entered the wombs of Devaké and Rohiëé. Then: Kåñëa and Balaräma
(the original forms of Väsudeva and Saìkarñaëa) entered the wombs of Devaké and Rohiëé
"also". Then, within the womb of Devaké, Väsudeva and Kåñëa joined to become a single
Kåñëa, and within Rohiëé's womb Saìkarñaëa and Balaräma joined to become a single
Balaräma. In this way the word “api" (also) refers to the joining of Kåñëa-Väsudeva and
Balaräma-Saìkarñaëa. In other words, Lord Kåñëa sent His immediate viñëu-tattva expansions
into the material world before He personally came, and when He personally came, He and His
viñëu-tattva forms became united into a single form. This is confirmed in the following
statements:

1. "tayor eko balabhadro babhüva" (the two of Them then became one Balaräma).

120
 2. "nara-näräyaëo bhavet. harir eva bhaven naraù" (Nara-Näräyaëa Åñis joined to become a
single Lord Hari).

Text 86

keçavaù çré-mathuräyäà keçava-sthänäkhya-mahä-yoga-péöhädhipatvena prasiddhaù, sa

eva kåñëa iti.

keçavaù-Kesava; çré-mathuräyäm-in Mathurä; keçava-of Lord Keçava; sthäna-the abode;

äkhya-known as; mahä-great; yoga-péöha-sacred place; adhipatvena-as the ruler;
prasiddhaù-famous; saù-He; eva-certainly; kåñëaù-Kåñëa; iti-thus.

Another meaning of this passage from the Mahäbhärata which explains that Kåñëa appears
as a "keça" is that "Keçava" is specifically the name of Lord Kåñëa when He appears as the
monarch of Mathurä. In this way, the passage from the Mahäbhärata may be paraphrased:
"The original Kåñëa then appeared in His feature as Keçava (the monarch of Mathurä)."

Text 87

ata evodähariñyate bhümeù suretara ity ädi. çré-nåsiàha-puräëe tu sita-kåñëe ca mac-chakté

iti tat-tad-varëa-nirdeçenäàçu-väcaka eva çakti-çabda iti tat-tulya-tätparyopekñayä.

ataù eva-therefore; udahariñyate-it may be said; bhümeù suretara iti ädi-the verse
beginning "bhümeù suretara"; çré-nåsiàha-puräëe-in the Nåsiàha Puräëa; tu-but; sita-
white; kåñëe-and black; ca-and; mat-my; çakti-potencies; tat-tat-various; varëa-colors;
nirdeçena-by describing; aàçu-the effulgence; väcakaù-describing; eva-certainly; çakti-
çabdaù-by the word "çakti"; iti-thus; tat-with that; tulya-equal; tätparya-understanding;
upekñayä-with reference to this.

In the Çrémad-Bhägavatam (2.7.26) Lord Kåñëa is described as "sita-kåñëa-keça". This does

not mean that Kåñëa is an incarnation of a black hair from Lord Viñëu. The actual
explanation of this word is found in the Nåsiàha Puräëa, where the Lord explains: "sita-
kåñëe ca mac-chakté" (I appear in many viñëu-tattva forms, which have complexions of white,
black, and many other colors).

Text 88

çrémad-bhägavatasya tu naiñä prakriyävakalitä. tasmät evaà vadanti räjarñe ity ädivad eva
säbhimatä. kadäcid ätma-gopanäya bhagavän yad anyathä darçayati, tad eva åñayo yathä-mati
prastuvantéti. tad etad anuvädakasya bhümeù suretara-varütha-ity ädau kalayä sita-kåñëa-
keçaù ity asya ca yojanä.

121
 çrémad-bhägavatasya-of the Çrémad-Bhägavatam; tu-but; na-not; eña-this; prakriyä-
avakalitä-fault; tasmät-therefore; evam vadanti räjarñe iti ädivat-just as the verse beginning
with "evam vadanti räjarñe"; eva-certainly; sa-it; abhimatä-may be considered; kadäcit-
sometimes; ätma-Himself; gopanäya-for concealing; bhagavän-the Original Personality of
Godhead; yat-because; anyathä-otherwise; darçayati-displays Himself; tat-for this reason;
eva-certainly; åñayaù-the sages; yatha-mati-as far as their realization permits; prastuvanti-
offer prayers; iti-thus; tat-therefore; etat-this; anuvädakasya-of the speaker; bhümeù
suretara-varütha-iti ädau-the verse beginning with the words "bhümeù suretara-varütha";
kalayä sita-kåñëa-keçaù iti-the phrase "kalayä sita-kåñëa-keçaù"; asya-of this; ca-also;
yojanä-suitable.

Because this phrase from the Bhägavatam (sita-kåñëa-keçaù) is somewhat ambiguous, the
Bhägavatam should not be considered faulty. The phrase from the Bhägavatam describing
Kåñëa's bewilderment when Çälva tricked Him (evaà vadanti räjarñe) is described as an
explanation given by some sages. In other words, although Kåñëa is never actually
bewildered, some sages said that He was bewildered on that occasion. Therefore the
statements of the Bhägavatam sometimes contain the opinions of certain sages according to
their partial understanding. Sometimes the Original Personality of Godhead chooses to
conceal Himself and He appears to be something that He actually is not. Because the Lord
sometimes does not reveal His actual nature, therefore it is said that the sages describe Him
according to their realization. In other words, the opinions of the sages sometimes present an
incomplete view of the Supreme Lord. It is possible to interpret this Bhägavatam verse
(2.7.26) (which describes the "sita-kåñëa-keçaù") as such a partial understanding, even
though it is recorded in the Bhägavatam.

Text 89

kalayä aàçena yaù sita-kåñëa-keçaù, sita-kåñëau keçau yatra tathä-vidhaù, sa eva säkñäd
bhagavän jäta ity evaà kartavyeti.

kalayä-the word "kalayä"; aàçena-means "with His expansions; yaù-who; sita-kåñëa-

keçaù-the phrase "sita-kåñëa-keçaù"; sita-kåñëa keçau yatra tathä-vidhaù-who expands as the
white and black puruña incarnations (Saìkarñaëa and Väsudeva); saù eva-that very same
person; säkñät-directly; bhagavän-the Original Personality of Godhead; jätaù-appeared; iti-
thus; evam kartavya iti-in this way it should be understood.

Lord Kåñëa is therefore the Original Personality of Godhead, and the phrase "kalayä sita-
kåñëa-keçaù" means "The Suprme Personality of Godhead, who expands as the white and
black puruña-incarnations (Lord Saìkarñaëa and Lord Väsudeva)."

Text 90

122
 ata eva puruña-näräyaëasya tathägamana-pratipädaka-çré-hari-vaàçi-väkyam api tat-
tejasäm äkarñaëa-vivakñayaivoktam. sarveñäà praveçaç ca tasmin sayuktikam
evodäharaëéyaù.

ataù eva-therefore; puruña-näräyaëasya-of Lord Näräyaëa; tathä-in the same way;

ägamana-Kåñëa's arrival; pratipädaka-describing; çré-hari-vaàça-väkyam-statement of the
Hari-vaàça; api-and; tat-His; tejasam-potency; äkarñaëa-taking; vivakñayä-with an
intention to describe; uktam-spoken; sarveñäm-of all; praveçaù-entrance; ca-also; tasmin-
within Him; sa-yuktikam-with good reason; eva-certainly; udäharaëéyaù-should be
described.

According to the description of Lord Kåñëa's advent found in the Hari-vaàça (and quoted
in Text 59 of this anuccheda), all the potencies of Lord Näräyaëa are present within the form
of Lord Kåñëa. Actually, all the forms of the Personality of Godhead are present within the
original form of Kåñëa.

Text 91

ataù pädmottara-khaëòe nåsiàha-räma-kåñëeñu ñäò-guëya-paripüraëam ity avatäräntara-

sädhäraëyam api mantavyam. kintv avatäräëäm prasaìge teñu çreñöhe vividiñite sämänyatas
tävat sarva-çreñöhas traya uktäù. teñv apy uttarottaraträdhikya-kramäbhipräyeëa çré-kåñëe
çraiñöhyaà vivakñitam. ata eva çré-viñëu-puräëe maitreyena hiraëyakaçiputvädiñu jaya-
vijayayos tayor amukti-mukti-käraëe påñöe çré-paräçaro 'pi çré-kåñëasyaiväty-udbhaöaiçvarya-
prakäçam äha.

ataù-therefore; padma-uttara-khaëòe-in the Uttara Khaëòa of the Padma Puräëa;

nåsiàha-in Lord Nåsiàha; räma-in Lord Räma; kåñëeñu-and in Lord Kåñëa; ñaö-guëya-of the
six opulences; paripüraëam-fullness; iti-thus; avatära-antara-for all the incarnations of
Godhead; sädhäraëyam-universal feature; api-although; mantavyam-should be considered;
kintu-however; avatäräëäm prasaìge-among all the incarnations of Godhead; teñu-among
them; çreñöhe-best; vividisite-desired to be known; sämänyataù-generally; tävat-to that
extent; sarva-of all; çreñöhaù-best; trayaù-three; uktäù-are described; teñu-among them;
api-even; uttara-uttaratra-ädhikya-krama-of each one superior to the preceding one;
abhipräyeëa-with the intention; çré-kåñëe-for Lord Kåñëa; çraiñöhyam-superiority;
vivaksitam-is desired to be spoken; ataù eva-therefore; çré-viñëu-puräëe-in the Viñëu
Puräëa; maitreyena-by Maitreya; hiraëyakaçiputva-ädiñu-in the condition of accepting the
forms of Hiraëyakaçipu and other demons; jaya-of Jaya; vijayoù-and Vijaya; tayoù-of them;
amukti-without liberation; mukti-of liberation; käraëe-when the cause; påñöe-was asked;
çré-paräçaraù-Paräçara Muni; api-also; çré-kåñëasya-of Lord Kåñëa; eva-certainly; ati-great;
udbhaöa-extraordinary; aiçvarya-opulence and prowess; prakäçam-manifestation; äha-
described.

The Padma Puräëa Uttara-khaëòa explains:

123
nåsiàha-räma-kåñëeñu
ñäò-guëya-paripüraëam

"The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are
fully present in the forms of Lord Nåsiàha, Räma, and Kåñëa."

Although all the forms of the Personality of Godhead fully display these six opulences,
these three forms are singled out as especially displaying them. Because the most significant
word "nåsiàha-räma-kåñëeñu" is a dvandva-compound, and because the most important
word is generally placed at the end of a compound-word, we may conclude that because
Kåñëa is placed at the end of this compound, He is the most important of all the forms of the
Lord.
This is confirmed in the Viñëu Puräëa, where Maitreya Muni asks Paräçara Muni why Jaya
and Vijaya, although killed by the hands of Lord Nåsiàha, Lord Varäha, and other forms of
the Lord, did not attain liberation, although they both became liberated when killed by the
hand of Lord Kåñëa. To answer this question, Paräçara Muni described Lord Kåñëa's supreme
position among all the forms of the Personality of Godhead, and His supreme opulence and
power.

Text 92

kià ca çré-kåñëam apräpyänyatra tv asuräëäà muktir na sambhavati.

kim ca-furthermore; ca-also; çré-kåñëam-Lord Kåñëa; apräpya-without attaining; anyatra-

otherwise; tu-but; asuräëäm-of demons; muktiù-liberation; na-not; sambhavati-is possible.

Generally speaking, demons cannot attain liberation unless they attain the personal
association of Lord Kåñëa.

Text 93

eva-kära-dvayena svayam eva çré-gétäsu tathä sücanät

eva-kära-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly;

çré-gétäsu-in the Bhagavad-gétä; tathä-in this way; sücanät-from the indication.

This is described in the following verses of Bhagavad-gétä (16.19-20), where Lord Kåñëa
repeats the word "eva" (certainly) twice to emphasize the point:

Text 94

tän ahaà dviñataù krürän

124
 saàsäreñu narädhamän
kñipämy ajasram açubhän
äsuréñv eva yoniñu

tän-those; aham-I; dviñataù-envious; krürän-mischievous; saàsäreñu-into the ocean of

material existence; narädhamän-the lowest of mankind; kñipämi-put; ajasram-innumerable;
açubhän-inauspicious; äsuréñu-demoniac; eva-certainly; yoniñu-in the wombs.

"Those who are envious and mischievous, who are lowest among men, are cast by Me into
the ocean of material existence, into various demoniac species of life.

Text 95

äsuréà yonim äpannä

müòhä janmani janmani
mäm apräpyaiva kaunteya
tato yänty adhamäà gatim

äsurém-demoniac; yonim-species; äpannäù-gaining; müòhäù-the foolish; janmani

janmani-in birth after birth; mäm-unto Me; apräpya-without achieving; eva-certainly;
kaunteya-O son of Kunté; tataù-thereafter; yänti-goes; adhamäm-condemned; gatim-
destination.

"Attaining repeated birth amongst the species of demoniac life, such persons can never
approach Me. Gradually they sink down to the most abominable type of existence."

Text 96

kutracid bhagavad-dveñiëäà tat-smaraëädi-prabhävena çrüyatäà vä muktiù. sarveñäm api

tad-dveñiëäà tu mukti-pradatvam anyaträvatäre 'vatäriëi vä na kaccic ca çrüyate. tasmät
teñäm api mukti-datåtväya çré-kåñëa evaiçvarya-prakäçädhikyaà darçayati. yuktam eva
varëayäm äsa sa çré-paräçaraù.

kutracit-sometimes; bhagavat-of the Lord; dveñiëäm-of the enemies; tat-of the Lord;
smaraëa-ädi-by remembrance, or by otherwise rendering service; prabhävena-by the
strength; çrüyatäm-is heard; vä-or; muktiù-liberation; sarveñäm-of all; api-however; tat-
dveñiëäm-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of granting;
anya-other; avatäre-during the incarnation; avatäriëi-the source of incarnations; vä-or; na-
not; kaccit-some; ca-and; çrüyate-is heard; tasmät-for this reason; teñäm-of them; api-
even; mukti-datåtväya-for granting liberation; çré-kåñëaù-Çré Kåñëa; eva-certainly; aiçvarya-
opulence; prakäça-manifestation; adhikyam-superiority; darçayati-reveals; yuktam-
properly; eva-certainly; varëayäm äsa-described; saù-he; çré-paräçaraù-Paräçara Muni.

125
 According to the descriptions of the Vedic literatures, although the enemies of the
Supreme Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving
Him in some capacity, generally they do not all become liberated simply by associating with
the Lord or being killed by Him. By killing and liberating these demons, Lord Kåñëa reveals
His transcendental opulence, greater than the opulences of any other form of the Personality
of Godhead. These statements are all confirmed by the explanations spoken by Paräçara Muni
and recorded in the Viñëu Puräëa.

Text 97

ata eva sarvam aiçvarya-säkñät-kärasya mukti-hetutvam uktvä punaç ca pütanädi-mokñaà

vicintya kälanemy-ädéhäà ca tad-abhävam äçaìkya tad apy asahamänas tasya tu çré-
kåñëäkhyasya bhagavataù paramädbhuta-svabhäva eväyam ity uväca sarväntima-gadyena

ataù eva-therefore; sarvam-completely; aiçvarya-opulence; säkñät-kärasya-manifesting;

mukti-liberation; hetutvam-the condition of being the cause; uktvä-having described;
punaù-again; ca-also; pütanä-of Pütanä; ädi-and others; mokñam-the liberation; vicintya-
considering; kälanemi-of Kälameni; ädénäm-and others; ca-also; tat-abhävam-the position
of not being liberated; äçaìkya-suspecting; tat-that; api-also; asahamänaù-not tolerating;
tasya-of Him; tu-but; çré-kåñëa-äkhyasya-named Çré Kåñëa; bhagavataù-of the Original
Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhävaù-nature; eva-
certainly; ayam-this; iti-thus; uväca-said; sarva-all; antima-at the end; gadyena-by the
prose statement.

When Lord Kåñëa considered how Pütanä and other demons had already become liberated,
He began to suspect that perhaps Kälanemi and the other remaining demons would not attain
liberation. This possibility became completely intolerable for the Lord. This astonishing
transcendental nature of the Supreme Personality of Godhead, Lord Kåñëa, is described by
Paräçara Muni at the end of his prose description of the Lord's opulence. Paräçara said (Viñëu
Puräëa 4.15.9):

Text 98

ayaà hi bhagavän kértitaù saàsmåtaç ca dveñänubandhenäpy akhila-suräsurädi-durlabhaà

phalaà prayacchati, kim uta samyag-bhaktimatäm ity anena.

ayam-He; hi-certainly; bhagavän-the Supreme Personality of Godhead; kértitaù-glorified;

saàsmåtaù-remembered; ca-and; dveña-anubandhena-with hatred; api-even; akhila-by all;
sura-the demigods; asura-demons; ädi-and others; durlabham-difficult to attain; phalam-
result; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatäm-of the pure
devotees.

"The Supreme Personality of Godhead, Lord Kåñëa, freely gave liberation to the demons
who, although full of hatred for Him, somehow became immersed in remembering Him or

126
talking about Him. If the Lord gave to these demons liberation, which is ordinarily very
difficult for them, or even for the demigods or anyone else to achieve, then how shall we be
able to describe the benediction He gave to the pure devotees full of love for Him?"

Text 99

ataù çré-bhägavata-mate tayor janma-traya-niyamaç ca çré-kåñëäd eva tan-mokñaù

sambhaved ity apekñayaiveti jïeyam.

ataù-therefore; çré-bhägavata-of the Çrémad-Bhägavatam; mate-in the opinion; tayoù-of

Jaya and Vijaya; janma-traya-niyamaù-punishment of taking three births as demons; ca-and;
çré-kåñëät-from Çré Kåñëa; eva-certainly; tat-their; mokñaù-liberation; sambhavet-became
possible; iti-thus; apekñayä-in this regard; eva-certainly; iti-thus; jïeyam-it should be
understood.

The Çrémad-Bhägavatam explains that Jaya and Vijaya were cursed to take three births as
demons. We may note in this connection that they were ultimately liberated by Kåñëa. Their
liberation was possible only from the hand of Kåñëa and not from any other form of the Lord.

Text 100

ata eva çré-näradeëäpi tam uddiñyaivoktam vaireëa yaà nåpatayaù ity ädinä, çré-brahmaëä
ca ye ca pralamba-khara-durdara ity ädinä sarveñäà muktidatvaà ca tasya çré-kåñëasya nija-
prabhävätiçayena yathä kathaïcit smartå-cittäkarñaëätiçaya-svabhävät. anyatra tu tathä
svabhävo nästéti nästi muktidatvam. ata eva veëasyäpi viñëu-dveñiëas tadvad äveçäbhävän
mukty-abhäva iti.

ataù eva-therefore; çré-näradena-by Närada Muni; api-also; tam uddiçya-in this

connection; eva-certainly; uktam-is explained; vaireëa yam nåpatayaù iti ädinä-by the verse
(Bhäg. 11.5.48) "vaireëa yaà nåpatayaù çiçupäla-pauëòra-çälvädayo gati-viläsa-vilokanädyaiù
dhyäyanta äkåta-dhiyaù çayanäsanädau tat-sämyam äpur anurakta-dhiyäà punaù kim"; çré-
brahmaëä-by Lord Brahmä ; ca-also; ye ca pralamba-khara-durdara iti ädinä-by the verse
(Bhäg. 2.7.34-35) "ye ca pralamba-khara-dardura-keçy-ariñöa-mallebha-kaàsa-yavanäù kapi-
pauëòrakädyäù anye ca çälva-kuja-balvala-dantavakra-saptokña-çambara-vidüratha-rukmi-
mukhyäù/"ye vä mådhe samiti-çälina ätta-cäpäù kämboja-matsya-kuru-såjaya-kaikayädyäù
yäsyanty adarçanam alaà bala-pärtha-bhéma-vyäjähvayena hariëä nilayaà tadéyam";
sarveñäm-of all; muktidatvam-the position of granting liberation; ca-and; tasya-of Him; çré-
kåñëasya-Çré Kåñëa; nija-prabhava-atiçayena-by His great potency; yathä-just as; kathaïcit-
in every way; smaåtå-of the meditator; citta-the mind; äkarñaëa-attracting; atiçaya-great;

127
svabhävät-because of nature; anyatra-otherwise; tu-but; tathä-in that way; sva-own;
bhävaù-nature; na-not; asti-is; na-not; asti-is; muktidatvam-the position of granting
liberation; ataù eva-for this reason; veëasya-of King Veëa; api-also; viñëu-for Lord Viñëu;
dveñiëaù-full of hatred; tädvat-in that way; äveça-entrance; abhävät-because of the non-
existence; mukti-of liberation; abhävaù-non-existence; iti-thus.

Even demons who are killed by Lord Kåñëa, or who think of Him at the time of death in a
spirit of enmity, attain liberation. This is confirmed by Närada Muni in the following verse of
Çrémad-Bhägavatam (11.5.48):

"Kings like Çiçupäla, Pauëòraka and Çälva meditated in envy upon the movements, playful
gestures, glances and other attractions displayed by Lord Kåñëa. Thus fixing their minds
while engaged in lying down, sitting, and in all activities, they attained a status equal to His.
How then to compare with those whose minds are naturally attached to Him in a favorable
mood?"*

It is also confirmed by Lord Brahmä in these words (Çrémad-Bhägavatam 2.7.34):

"All demonic personalities like Pralamba, Dhenuka, Baka, Keçé, Ariñöa, Cäëüra, Muñöika,
Kuvalayäpéòa elephant, Kaàsa, Yavana, Narakäsura and Pauëòraka, great marshals like Çälva,
Dvivida monkey and Balvala, Dantavakra, the seven bulls, Çambara, Vidüratha and Rukmé, as
also great warriors like Kämboja, Matsya, Kuru, Såïjaya and Kekaya, would all fight
vigorously, either with the Lord Hari directly or with Him under His names of Baladeva,
Arjuna, Bhéma, etc. And the demons, thus being killed, would attain either the impersonal
brahmajyoti or His personal abode in the Vaikuëöha planets."*

By His own transcendental potency, Lord Kåñëa can grant liberation to anyone, regardless
of how they think of Him. It is only Lord Kåñëa who will always grant liberation to the
demons killed by Him. If one is thinking of Lord Kåñëa, even adversely, at the time of death,
he will certainly become liberated. If one hatefully thinks of any other form of the Lord at the
time of death, he may not necessarily become liberated. For example, the demon Veëa was
unable to think of the form of Çré Kåñëa at the time of his death, and therefore the demon did
not attain liberation. One who, at the time of his death meditates on the Personality of
Godhead in a spirit of animosity is only assured of liberation if the object of his meditation is
specifically the form of Çré Kåñëa.

Text 101

ata evoktam tasmät kenäpy upäyena manaù kåñëe niveçayet iti.

ataù eva-therefore; tasmät-therefore; kenäpi-by any; upäyena-means; manaù-the mind;

kåñëe-in Kåñëa; niveçayet-one should fix.

128
 Because liberation is attainable even for one who remembers the form of Çré Kåñëa even in
a spirit of animosity, it is said in the Çrémad-Bhägavatam (7.1.33):

"Therefore one must somehow think of Kåñëa, whether in a friendly way, or inimically."

Text 102

tasmäd asty eva sarvato 'py äçcaryatamä çaktiù çré-kåñëasyeti siddham.

tasmät-from this evidence; asti-there is; eva-certainly; sarvataù-completely; api-also;

äçcaryatama-most astonishing; çaktiù-potency; çré-kåñëasya-of Çré Kåñëa; iti-thus; siddham-
the conclusion.

From these statements we may conclude that Lord Kåñëa is the master of the most
wonderful transcendental potency.

Text 103

tad evaà virodha-parihäreëa viruddhärthänäm apy arthänukülyena çré-kåñëasya svayaà-

bhagavattvam eva dåòhé-kåtam.

tat-therefore; evam-in this way; virodha-objections; parihäreëa-by removing; viruddha-

arthänäm-of the improperly interpreted scriptural passages; artha-änukülyena-by the proper
interpretation; çré-kåñëa-of Çré Kåñëa; svayam-bhagavattvam-the status of the Original
Personality of Godhead; eva-certainly; dåòhé-kåtam-is conclusively proven.

By answering all objections and by giving the proper interpretation of those scriptural
passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have
firmly established the fact that Lord Kåñëa is the Original Form of the Personality of
Godhead.

Text 104

tatra ca vedänta-süträdäv apy ekasya mahä-väkyasya nänä-väkya-virodha-parihäreëaiva

sthäpanäya darçayan näpy atraivedåçam ity açraddheyam. väkyänäà durbala-balitvam eva
vicaraëéyam, na tu bahv-alpatä. dåçyate ca loke-ekenäpi yuddhe sahasra-paräjaya iti. evam ca
bahu-virodha-parihäreëaiva svasmin çré-kåñëäkhye para-brahmaëi sarva-vedäbhidheyam äha

tatra-in this connection; ca-also; vedänta-sütra-in the Vedänta-sütra; ädau-and other

Vedic literatures; api-also; ekasya-of one; mahä-väkyasya-great statement; nänä-various;
väkya-statements; virodha-opposition; parihäreëa-by removing; eva-certainly; sthäpanäya-

129
of establishing; darçayan-showing; na-not; api-but; atra-here; eva-certainly; édåçam-in this
way; iti-thus; açraddhä-lack of faith; iyam-this; väkyänäm-of statements; durbala-of the
weak; balitvam-strength; eva-certainly; vicaraëéyam-to be established; na-not; tu-but;
bahu-of many statements; alpatä-weakness; dåçyate-is observed; ca-also; loke-in the world;
ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajayaù-victor; iti-thus;
evam-in the same way; ; ca-also; bahu-many; virodha-objections; parihäreëa-by removing;
eva-certainly; svasmin-in Himself; kåñëa-äkhye-named Kåñëa; para-brahmaëi-the Supreme
Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-name-äha-says.

Someone may object: By speaking only a few arguments, you have attempted to refute the
great mass of evidence against your theory. I cannot believe your conclusion.
To this I reply: In the Vedänta-sütra and other Vedic literatures many lengthy arguments
are refuted in a few words. The length of an argument is not the criterion of whether it is true
or not. Even in the material world we may see an example of this, for sometimes a single
strong fighter may defeat a thousand soldiers in the battle. In the same way a single strong
argument may defeat thousands of illogical words. All of your arguments are defeated by
Lord Kåñëa Himself, for He describes Himself as the ultimate meaning of all the Vedic
literatures in the following words (Çrémad-Bhägavatam 11.21.42-43):

Text 105

kià vidhatte kim äcañöe

kim anüdya vikalpayet
ity asyä hådayaà loke
nänyo mad veda kaçcana

mäà vidhatöe 'bhidhatte mäà

vikalpyäpohyate hy aham

kim-what; vidhatte-direct; kim-what; äcañöe-declare; kim-what; anüdya-taking as the

object; vikalpayet-may conjecture; iti-thus; asyäù-of the Vedic literature; hådayam-
intention; loke-in this world; na-not; anyaù-other; mat-than Me; veda-knows; kaçcana-
anyone; mäm-Me; vidhatte-they ordain; abhidhatte-set forth; mäm-Me; vikalpya-
speculating; aphyate-am fixed; hi-certainly; aham-I.

"What is the direction of all Vedic literatures? On whom do they set focus? Who is the
purpose of all speculation? Outside of Me no one knows these things. Now you should know
that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic
literature is to know Me by different speculations, either by indirect understanding or by
dictionary understanding. Everyone is speculating about Me."

Sarva-samvadini Comment

130
 kià vidhatte iti; asya cürëika-praghaööake keça"-çabda-vyäkhyäne çré-hari-vaàça-väkyäni

tatra sä pärvaté näma

guhä devaiù sudurgamä
tribhis tasyaiva vikrantair
nityaà parvasu püjitä

puräëaà tatra vinyasya

dehaà harir udära-dhéù
ätmänaà yojayäm äsa
vasudeva-gåhe prabhuù iti.

kim vidhatte iti-Çrémad-Bhägavatam 11.21.42-43 quoted on @ page 234; asya-of this verse;
cürëika-praghaööake-in the style of composition known as "cürëika"; keça-çabda-of the word
"keça"; vyäkhyäne-in the explanation; çré-hari-vaàça-of the Hari-vaàça; väkyäni-the
statements; tatra-there; sä-that; pärvaté-of the mountain; näma-indeed; guhä-the cave;
devaiù-by the demigods; sudurgamä-very difficult to be approached; tribhiù-by three; tasya-
of Him; eva-certainly; vikrantaiù-powerful; nityam-eternally; parvasu-in that place; püjitä-
worshipped; puräëam-existing from time immemorial; tatra-there; vinyasya-placing;
deham-form; hariù-Lord Hari; udära-dhéù-magnanimous; ätmänam-Himself; yojayäm äsa-
manifested; vasudeva-of Mahäräja Vasudeva; gåhe-in the home; prabhuù-the Supreme
Master.

That Lord Kåñëa is not an incarnation of one of Lord Viñëu's hairs, but is directly the
Original Supreme Personality of Godhead is also confirmed in the following statement of the
Hari-vaàça:

"The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot
approach, then appeared in that mountain cave in His primeval original transcendental form.
After being worshipped by Brahmä , Çiva, and Viñëu, the magnanimous Supreme Lord
appeared within the home of Mahäräja Vasudeva."

Anuccheda 30

Text 1

öad evam, kåñëas tu bhagavän svayam ity etat-pratijä-väkyäya mahä-véra-räjäyevätmanaiva

nirjityätmasät-kåta-virodhi-çatärthäyäpi çobhä-viçeñeëa prekñävatäm änandanärthaà
caturaìgiëéà senäm ivänyäm api vacana-çreëém upaharämi. tatra tasya lélävatära-kartåtvam
äha

tat-therefore; evam-in this way; kåñëaù tu bhagavän svayam iti-the statement "kåñëas tu
bhagavän svayam (Bhäg. 1.3.28); etat-of this; pratijä-assertion; väkyäya-for statement;

131
mahä-great; véra-of heros; räjäya-for the ruler; iva-just as; ätmanä-personally; iva-just as;
nirjitya-having defeated; ätmasat-kåta-brought under subjugation; virodhi-of those
attempting to refute the arguments; çata-of hundreds; arthäya-meanings; api-even; çobhä-
with a beauty; viçeñeëa-specific; prekñävatäm-of the observers; änandana-artham-for the
delight; caturaìgiëém-consisting of four parts (footsoldiers, cavalry, chariot warriors, and
warriors riding elephants); senäm-army; iva-just like; anyäm-the other; api-even; vacana-
of words; çreëim-multitude; upharämi-I bring; tatra-in this connection; tasya-of Lord
Kåñëa; lélä-avatära-of pastime incarnations; kaåtåtvam-the status as the original source.

Our paribhäñä-sütra (kåñëa tu bhagavän svayam) now appears as a great heroic king who
has just defeated hundreds of enemies in the form of opposing arguments and completely
brought them under his submission to the great delight of all onlookers. I shall now bring
into view the multitude of arguments that forms the footsoldiers, cavalry, chariot warriors
and elephant-riding warriors of his army. The first division of that army consists of the
arguments to prove that Çré Kåñëa is the origin of all lélä-avatäras (pastime incarnations). At
the beginning of this division is the following verse spoken by the demigods to Lord Kåñëa
(Çrémad-Bhägavatam 10.2.40):

Text 2

matsyäçva-kacchapa-nåsiàha-varäha-haàsa-
räjanya-vipra-vibudheñu kåtävatäraù
tvaà päsi nas tri-bhuvanaà ca yathädhuneça
bhäraà bhuvo hara yadüttama vandanaà te
ity ädi spañöam deväù çré-bhagavantam.

matsya-the fish incarnation; açva-the horse incarnation; kacchapa-the tortoise

incarnation; nåsiàha-the Narasiàha incarnation; varäha-the Varäha incarnation; haàsa-the
swan incarnation; räjanya-incarnations as Lord Rämacandra and other kñatriyas; vipra-
incarnations as brähmaëas like Vämanadeva; vibudheñu-among the demigods; kåta-
avatäraù-appeared as incarnations; tvam-Your Lordship; päsi-please save; naù-us; tri-
bhuvanam ca-and the three worlds; yathä-as well as; adhunä-now; éça-O Supreme Lord;
bhäram-burden; bhuvaù-of the earth; hara-please diminish; yadu-uttama-O Lord Kåñëa,
best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; ädi-beginning;
spañöam-the meaning is clear; deväù-the demigods; çré-bhagavantam-to Lord Kåñëa.

"O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a
tortoise, Narasiàhadeva, a boar, a swan, Lord Rämacandra, Paraçuräma and, among the
demigods, Vämanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Kåñëa, best of the
Yadus, we respectfully offer our obeisances unto You."*

132
Anuccheda 31

tathä, sureñv åñéñv éça tathaiva ity ädi. spañöam, brahmä tam.

tathä-in the same way; sureñu åñéñu éça tathä eva iti ädi-the Çrémad-Bhägavatam 10.14.20
("sureñv åñéñv éça tathaiva nåñv api, tiryakñu yadaùsv api te 'janasya, janmäsatäà curmada-
nigrahäya, prabho vidhätaù sad-anugrahäya"); spañöam-clear; brahma-Brahmä ; tam-to Lord
Kåñëa.

This is confirmed in the following verse spoken by Brahmä to Lord Kåñëa (Çrémad-
Bhägavatam 10.14.20):

"O Original Personality of Godhead, O creator of the entire cosmic manifestation, although
You never take birth You nevertheless appear among the demigods, sages, human beings,
animals, and aquatics, in order to crush the false pride of the demons, and bestow Your
mercy to the saintly devotees."*

Anuccheda 32

tathä, bahüni santi nämäni rüpäëi ca sutasya te ity ädi. spañöam. gargaù çré-vraja-räjam.

tathä-in the same way; bahüni santi nämäni rüpäëi ca sutasya te iti ädi-the Çrémad-
Bhägavatam (10.8.15) ("bahuëi santi nämäni rüpäëi ca sutasya te, guëa-karmäëurüpäëi täny
ahaà veda no janaù"); spañöam-clear; gargaù-Gargäcärya; çré-vraja-räjam-to the king of
Vrajabhümi.

This is also confirmed in the following verse (Çrémad-Bhägavatam 10.8.15) spoken by

Gargäcärya to Nanda Mahäräja:

"For this son of yours (Kåñëa) there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in general do not
understand them."*

Anuccheda 33

Text 1

evam yasyävatära jïäyante çaréreñv açarériëaù ity ädi. çarériñv açarériëa ity api jïäne hetu-
garbha-viçeñaëam. çarériñu madhye 'py avatérëasya sataù svayam açarériëaù.

evam-in the same way; yasya avatäraù jïäyante çaréreñu açarériëaù iti ädi-in the Çrémad-
Bhägavatam 10.10.34 ("yasyävatärä jïäyante çarérñve açarériëaù, tais tair atulyätiçayair véryair
dehiñv asaìgataiù"); çaréreñu-among the conditioned souls who have material bodies;

133
açarériëaù-without a material body; iti-thus; api-although; jïäne-in knowledge; hetu-of
causes; garbha-the origin; viçeñaëam-distinguishing characteristic; çarériñu-among
embodied beings; madhye-in the midst; api-although; avatérëasya-incarnated; sataù-of the
Absolute Truth; svayam-personally; açarériëaù-without a material body.

This is also confirmed in the following verse spoken by Nalaküvara and Maëigréva to Lord
Kåñëa (Çrémad-Bhägavatam 10.10.34):

"Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities
impossible for such creatures to perform: extraordinary, incomparable, transcendental
activities of unlimited power and strength. These bodies of Yours, therefore, are not made of
material elements, but are incarnations of Your Supreme Personality."*

This statement explains that the forms of Lord Kåñëa are always spiritual.

Text 2

nätaù paraà parama yad bhavataù svarüpam ity ädi dvitéya-sandarbhodähäraëa-

praghaööaka-dåñöyä jévavad deha-dehi-pärthäkyäbhävena mukhyamatvärthayogät.
kuverätmajau çré-bhagavantam.

nataù paraà parama yad bhavataù svarüpam iti ädi-Çrémad-Bhägavatam 3.9.3; dvitéya-
sandarbha-in the second Sandarbha; udäharaëa-prabhaööaka-dåñöyä-by the description;
jévavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the
body; pärthäkya-of separateness; abhävena-because of non-existence; mukhyamatvärtha-
ayogät-because of the inappropriateness; kuvera-ätmajau-the two sons of Kuvera; çré-
bhagavantam-to the Supreme Lord.

This is also confirmed in the following verse spoken by Brahmä to Lord Kåñëa (Çrémad-
Bhägavatam 3.9.3):

"O my Lord, I do not see a form superior to Your present form of eternal bliss and
knowledge."*

In the verse beginning "yasyävatäraù" (Çrémad-Bhägavatam 10.10.34) we should not

interpret the word “açarériëaù" to mean "formless". The actual meaning is that because the
Supreme Lord does not manifest an external material body different from Himself, He is
therefore called “açarériëaù". This has already been explained in the second (Bhagavat)
sandarbha. Someone may argue that the word “açarériëaù" should be interpreted as
"formless" becuse that is the direct meaning of the word. To this objection I reply: Because
this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme
Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning
("formless") should be rejected, and the secondary meaning of the word ("without an
external material body") should be accepted.

134
Anuccheda 34

aparam

yat-päda-paìkaja-rajaù çirasä bibharti

çrér abjajaù sagiriçaù saha loka-pälaiù
lélä-tanuù sva-kåta-setu-parépsayä yaù
kälo 'dadhät sa bhagavän mama kena tuñyet.

spañöam. nagnajit çré-bhagavantam.

aparam-further; yat-whose; päda-feet; paìkaja-lotus; rajaù-dust; çirasä-on the head;

bibharti-carries; çrér-Lakñmé; abjajaù-Brahmä; sagiriçaù-with Çiva; saha-with; loka-pälaiù-
the protectors of the planets; lélä-for pastimes; tanuù-form; sva-kåta-accepted; setu-
principles of religion; parépsayä-with a desire; yaù-who; kälaù-time; adadhät-placet; saù-
He; bhagavän-the Supreme Lord; mama-my; kena-by what?; tuñyet-may please; spañöam-
clear; nagnajit-Nagnajit; çré-bhagavantam-to the Supreme Personality of Godhead.

This is also confirmed in the following verse (Çrémad-Bhägavatam 10.58.37) spoken by

King Nagnajit to Lord Kåñëa:

"O Lord who accepts the form of the various pastime-incarnations in order to protect the
principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakñmé,
Brahmä, Çiva, and all the demigods upon their heads, O Supreme Personality of Godhead,
what may I do to please You?"

Anuccheda 35

Text 1

paraà ca

namas tasmai bhagavate

kåñëäyakuëöha-medhase
yo dhatte sarva-bhütänäm
abhaväyoñatéù kaläù

param-in another place (Bhäg. 10.87.46); ca-also; namaù-I offer my respectful obeisances;
tasmai-to Him; bhagavate-the Original Personality of Godhead; kåñëäya-Lord Kåñëa;

135
akuëöha-medhase-omniscient; yaù-who; dhatte-accepts; sarva-of all; bhutänäm-living
entities; abhaväya-for the liberation; uñatiù-auspicious; kaläù-forms of His plenary
expansions.

This is also confirmed in the Çrémad-Bhägavatam (10.87.46), where Närada Muni offers
the following prayer:

"I offer my respectful obeisances to Lord Kåñëa, the all-knowing Original Personality of
Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His
many incarnations."

Text 2

öékä namaù iti çré-kåñëävatäratayä näräyaëaà stauti, ete cäàsa-kaläù puàsaù kåñëas tu
bhagavän svayam, ity ukteù ity eñä. ata eva çruti-stava-çravaëänantaraà tasmä eva
namaskärät çruti-stutäv api çré-kåñëa eva stutya ity äyätam.

öékä-commentary; ca-also; namaù iti-this verse, which begins with the word "namaù"; çré-
kåñëa-avatäratayä-the appearance of Lord Kåñëa; näräyaëam-Näräyaëa Åñi; stauti-glorifies;
ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam iti ukteù-from the statement "Kåñëas tu
bhagavän svayam"; iti eñä-the same; ataù eva-therefore; çruti-of the personified Vedas;
stava-of the prayers; sravaëä-hearing; anantaram-after; tasmai-to Him; eva-certainly;
namaskärät-because of obeisances; çruti-of the personified Vedas; stutau-in the prayers; api-
also; çré-kåñëaù-Çré Kåñëa; eva-certainly; stutyaù-glorified; iti-thus; äyätam-concluded.

Çrédhara Svämé explains in his commentary on this verse:

"Speaking to Näräyaëa Åñi, Närada glorified the appearance of Lord Kåñëa by speaking this
verse, which confirms the truth of the statement "ete cäàça-kaläù puàsaù kåñëas tu
bhagavän svayam". In this way, at the end of the Prayers of the Personified Vedas, Närada
Muni affirmed that Lord Kåñëa is the Original Personality of Godhead, the source of all
incarnations.

Text 3

tathaiva çrutibhir api nibhåta-marun-mano-'kña-dåòha-yoga-yujaù ity ädi padye nijäri-

mokña-pradatvädy-asädhäraëa-liìgena sa eva vyaïjitaù. spañöam. çré-näradaù.

tathä-in the same way; eva-certainly; çrutibhiù-by the Personified Vedas; api-also;
nibhåta-marun-mano-'kña-dåòha-yoga-yujaù iti ädi padye-in the Çrémad-Bhägavatam 10.87.23
"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 samadåço
'ìghri-saroja-sudhäù"; nija-own; ari-enemies; mokña-liberation; pradatva-giving;
asädhäraëa-extraordinary; liìgena-by the quality; saù-He; eva-certainly; vyajitaù-
characterized; spañöam-the rest of the verse is clear; çré näradaù-Närada Muni.

136
 Because Lord Kåñëa grants liberation even to the enemies killed by Him, He is unique
among all the forms of the Personality of Godhead. This is confirmed by the following
statement spoken by the Personified Vedas and repeated by Närada Muni in Çrémad-
Bhägavatam (10.87.23):

"By practicing the mystic yoga system and controlling their breath, the great sages
conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul
within their hearts and ultimately entered into the impersonal Brahman. However, even the
enemies of the Supreme Personality of Godhead attain that position simply by thinking of the
Supreme Lord."*

Anuccheda 36

Text 1

tathä guëävatära-kartåtvam äha

ity uddhavenäty-anurakta-cetasä
påñöo jagat-kréòanakaù sva-çaktibhiù
gåhéta-mürti-traya éçvareçvaro
jagäda saprema-manohara-smitaù

tathä-in the same way; guëa-of the modes of material nature; avatära-incarnations;
kaåtåtvam-the state of accepting; äha-describes; iti-thus; uddhavena-by Uddhava; ati-
anurakta-cetasä-in a spirit of unalloyed devotional service; påñöaù-inquired; jagat-for whom
the universe; kréòanakaù-is just like a toy; sva-with His own; çaktibhiù-potencies; gåhéta-
accepted; mürti-trayaù-the three forms of the guëa-avatäras; éçvara-éçvaraù-the supreme
controller of all controllers; jagäda-spoke; sa-prema-affectionate; manohara-enchanting;
smitaù-with a smile; spañöam-the meaning of the verse is clear.

That Lord Kåñëa is the source of all the guëa-avatäras (Viñëu who controls the mode of
goodness, Brahmä who controls the mode of passion, and Çiva who controls the mode of
ignorance) is confirmed in the following verse from Çrémad-Bhägavatam (11.29.7):

"When the great pure devotee Uddhava had asked this question, Lord Kåñëa, who accepts
the forms of the three guëa-avatäras (Viñëu, Brahmä and Çiva), who controls the universe
with His various potencies just as a child controls a toy, and who is the supreme controller of
all the demigods, smiled in a charming and affectionate way and replied to His devotee's
question in the following words."**

Text 2

137
 atra ajänatäm tvat-padavém ity udähåtaà vacanam apy anusandheyam. çré-çukaù.

atra-in this connection; ajänatäà tvat-padavéà-Çrémad-Bhägavatam 10.14.19 ("ajänatäà

tvat-padavém anätmany ätmätmä bhäsi vitatya mäyäm såñöäv ivähaà jagato vidhäna iva tvam
eño 'nta iva tri-netraù."); iti-thus; udähåtam-said; vacanam-statement; api-also;
anusandheyam-should be considered; çré-çukaù-Çré Sukadeva Gosvämé.

In this connection we may note the following statement spoken by Brahmä to Lord Kåñëa
(Çrémad-Bhägavatam 10.14.19):

"O Lord Kåñëa, persons who are unaware of Your inconceivable energy cannot understand
that You alone expand Yourself as the creator Brahmä, maintainer Viñëu, and annihilator
Çiva. Persons who are not in awareness of things as they are contemplate that I, Brahmä, am
the creator, Viñëu is the maintainer, and Lord Çiva is the annihilator. Actually You are alone
everything: creator, maintainer and annihillator."*

Anuccheda 37

Text 1

atha puruñävatära-kartåtvam apy äha

iti matir upakalpitä vitåñëä

bhagavati sätvata-puìgave vibhümni
sva-sukham upagate kvacid vihartuà
prakåtim upeyuñi yad-bhava-pravähaù

çré-bhéñmaù uväca-Çré Bhéñmadeva said; iti-thus; matiù-thinking, feeling and willing;

upakalpitä-invested; vitåñëä-freed from all sense desires; bhagavati-unto the Personality of
Godhead; sätvata-puìgave-unto the leader of the devotees; vibhümni-unto the great; sva-
sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartum-
out of transcendental pleasure; prakåtim-in the material world; upeyuñi-do accept it; yat-
bhava-from whom the creation; pravähaù-is made and annihilated.

That Lord Kåñëa is the origin of the puruña-avatäras, who are the creators of the material
universes, is confirmed in the following prayer spoken by Bhéñmadeva to Lord Kåñëa
(Çrémad-Bhägavatam 1.9.32):

"Let me now invest my thinking, feeling and willing, which were so long engaged in
different subjects and occupational duties, in the all-powerful Lord Çré Kåñëa. He is always
self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental
pleasure by descending on the material world, although from Him only the material world is
created."*

138
Text 2

öékä ca parama-phala-rüpaà çré-kåñëa-ratià prärthayituà prathamaà svakåtam arpayati iti

iti vigato bhüma yasmät tasmin. yam apekñyänyatra mahattvaà nästéty arthaù. tad eva
paramaiçvaryam äha sva-sukham svarüpa-bhütaà paramänandaà upagate präptavaty eva.
kvacit kadäcid vihartum kréòitum prakåtim upeyuñi svékåtavati, na tu svarüpa-tirodhanena
jévvat päratantryam ity arthaù. vihartum ity uktaà prapaïcayati yad yato bhava-pravähaù
såñöi-paramparä bhavati ity eñä.

öékä-commentary; ca-and; parama-ultimate; phala-result; rüpaà-form; çré-kåñëa-for

Lord Kåñëa; ratià-attraction; prärthayituà-to pray; prathamaà-first; svakåtam-accepted;
arpayati-offers; iti-thus; iti-thus; vigato-gone; bhüma-the Lord; yasmät-from whom;
tasmin-in Him; yam-whom; apekñya-in relation; anyatra-in someone else; mahattvaà-
greatness; na-not; asti-is; iti-thus; arthaù-meaning; tad-this; eva-certainly; parama-
supreme; aiçvaryam-opulence; äha-said; sva-sukham-own happiness; svarüpa-own form;
bhütaà-manifested; parama-supreme; änandaà-bliss; upagate-attained; präptavati-gives;
eva-indeed; kvacit-somewhere; kadäcid-sometime; vihartum-to play; kréòitum-to play;
prakåtim-nature; upeyuñi-attains; svékåtavati-accepted; na-not; tu-indeed; svarüpa-own
form; tirodhanena-by disappearance; jév-a jéva; vat-like; päratantryam-independence; iti-
thus; arthaù-the meaning; vihartum-to enjoy pastimes; iti-thus; uktaà-said; prapaïcayati-
creates; yad-which; yataù-from which; bhava-pravähaù-material world; såñöi-paramparä-
creation; bhavati-is; iti-thus; eñä-this.

The following explanation of this verse is found in Çrédhara Svämé's commentary:

"In this verse Bhéñmadeva prays for attraction to Lord Kåñëa, which he considers the
supreme goal of life, and aside from which there is nothing worth praising. Bhéñma also
describes the transcendental opulences of the Lord by using the words `sva-sukham upagate'
(full of all transcendental bliss). Bhéñma says `kvacid vihartuà prakåtim upeyuñi' (The Lord
sometimes descends to this material sphere to display His transcendental pastimes). The Lord
appears in this world and again disappears from it according to His own desire. He is
completely independent, and He is not forced to enter the material sphere, as the conditioned
souls are. Indeed, Lord Kåñëa is actually the creator of the cosmic manifestation (`yad-bhava-
pravähaù')."

Text 3

evam eva tam pratyuktaà devair apy ekädaçe tvattaù pumän samädhigatya yayäsya véryam,
dhatte mahantam iva garbham amogha-véryaù. iti.

139
 evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devaiù-by the demigods;
api-also; ekädaçe-in the Eleventh Canto (Bhäg. 11.6.16); tvattaù-from You; pumän-the
puruña-avatära; samadhigatya-having attained; yayä-by the material potency; asya-of the
universe; véryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbham-
the womb; amogha-infallible; véryaù-power.

This is also confirmed in the following prayer spoken by the demigods and recorded in
Çrémad-Bhägavatam (11.6.16):

"O Lord Kåñëa, You are the originn of the puruña-incarnation who is like the father who
impregnates the womb of material nature."

Text 4

öékä ca tvattaù puruñaù véryam çaktim samädhigatya präpya yayä mäyayä saha mahantaà
dhatte. kam iva asya viçvasya garbham iva ity eñä. bhéñmaù çré-bhagavantam.

öékä-Çrédhara Svämé's commentary; ca-also; tvattaù-the word "from You"; puruñaù-the

puruña-incarnation; véryam-the word véryam; çaktiù-means "potency"; samadhigatya-
"samadhigatya"; präpya-means "having attained"; yayä-"by which"; mäyayä-means "by
maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be
compared?; asya-of this; viçvasya-universe; garbham iva-like the womb; iti-thus; esa-the
commentary; bhéñmaù-Bhéñma; çré-bhagavantam-to the Supreme Personality of Godhead.

This verse is explained by Çrédhara Svämé in the following way:

"In this verse the word `tvattaù' means `the puruña-avatära is manifested from You', and the
word `véryam' means `potency'. `Samädhigatya' means `having attained' and `yayä' means `by
the material creative potency mäyä'. In this way the Lord manifests the material creation
(`mahantaà dhatte'). To what may this material world be compared? It may be compared to
`asya garbham iva' (like a womb impregnated by the Supreme Lord)."

Anuccheda 38

ata eva bhava-bhayam apahantum ity ädau tasyädi-puruñatvaà çreñöhatvam apy äha,
puruñam åñabham ädyam kåñëa-saàjïaà nato 'smi iti. kåñëeti saàjïa tan-nämatvenäti-
prasiddhir yasyeti mürty-antaraà niñidhyate. tan-mürter namaskriyamänatvena ca nitya-
siddhatvaà darçyate. tatraiva öékä-kådbhir api taà vande paramänandaà nandanandana-
rüpiëam ity uktam. çré-çukaù.

140
 ataù eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove;
iti-thus; ädau-beginning; tasya-of Him; ädi-puruñatvam-the position of being the Original
Personality of Godhead; çreñöhatvam-the position of being the best; api-also; äha-describes;
puruñam-person; åñabham-best; ädyam-original; kåñëa-saàjïam-named Kåñëa; nataù asmi-
I offer my respectful obeisances to Him; iti-thus; kåñëa-Kåñëa; iti-thus; saàja-name; tat-
nämatvena-by this name; ati-great; prasiddhiù-fame; yasya-of whom; iti-thus; mürti-forms;
antaram-other; niñidhyate-are eclipsed; tat-mürteù-of that form; namaskriyamänatvena-by
offering obeisances; ca-also; nitya-siddhatvam-eternal perfection; darçyate-is revealed;
tatra-there; eva-certainly; öékä-kådbhiù-by the author of the commentary; api-also; tam-to
Him; vande-I offer my respectful obeisances; paramänandam-full of transcendental bliss;
nanda-of Nanda Mahäräja; nandana-the son; rüpiëam-with the form; iti-thus; uktam-
described; çré-çukaù-Çré Çukadeva Gosvämé.

Çukadeva Gosvämé clearly explains that Lord Kåñëa is the Supreme Original Personality of
Godhead in the Çrémad-Bhägavatam (11.29.49), where he says:

"I offer my respectful obeisances to Lord Kåñëa, the Original form of the Personality of
Godhead."

From this it may be observed that Kåñëa is the most important name of the Lord, and His
two armed form as Kåñëa is His most important form. This eternal supreme status of Lord
Kåñëa is revealed in this verse where Çukadeva Gosvämé offers His respects to the Lord. This
is also confirmed by Çrédhara Svämé, the foremost commentator on Çrémad-Bhägavatam in the
following words:

"I offer my respectful obeisances unto the supremely blissful Original Personality of
Godhead, who is known as the son of Mahäräja Nanda."

Anuccheda 39

Text 1

tad evam jagåhe ity ädi-prakaraëe yat svayam utprekñitaà tac ca çré-svämi-sammatyäpi
dåòhé-kåtam.

tat-therefore; evam-in this way; jagåhe iti adi prakarane-in the chapter beginning jagåhe"
(Bhägavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekñitam-
indicated; tat-that; ca-also; çré-svämi-of Çrédhara Svämé; sammatya-by the opinion; api-
also; dåòhé-kåtam-confirmed.

In this way Çrédhara Svämé has confirmed the statement of Çrémad-Bhägavatam (Canto
One, Chapter Three) that Çré Kåñëa is the Original Personality of Godhead.

141
Text 2

punar api tat-sammatir abhyasyate yathä

çrutväjitaà jaräsandhaà
nåpater dhyäyato hariù
ahopäyaà tam evädya
uddhavo yam uväca ha.

öékä ca ädyaù hariù çré-kåñëaù ity eñä. çré-çukaù.

punaù-again; api-also; tat-that; sammatiù-opinion; abhyasyate-is repeated; yatha-for

example; çrutva-having heard; äjitaà-undefeated; jaräsandaà-Jaräsandha; nåpateù-of King
Yudhiñöhira; dhyäyataù-meditating; hariù-Hari; aha-spoke; upäyaà-plan; tam-that; eva-
certainly; ädyaù-the Original Personality of Godhead; uddhavaù-Uddhava; yam-which;
uväca-spoke; ha-certainly; öékä-Çrédhara Svämé's commentary; ca-also; ädyaù-the Original
Personality of Godhead; hariù-Hari; çré-kåñëaù-Çré Kåñëa; iti-thus; eñä-the commentary;
çré-çukaù-spoken by Çukadeva Gosvämé.

That Çré Kåñëa is the Original Personality of Godhead is also confirmed in the following
verse of Çrémad-Bhägavatam
(10.72.15):

"When Çré Kåñëa, the Original Personality of Godhead, heard from King Yudhiñöhira that
the enemy Jaräsandha was almost impossible to defeat, Lord Kåñëa proposed the following
plan, which had already been suggested by Uddhava."

Çrédhara Svämé explains in his commentary that the word “ädyaù" (Original Personality of
Godhead) clearly refers to Lord Kåñëa.

Anuccheda 40

Text 1

kià ca

athäham aàça-bhägena
devakyäù putrataà çubhe
präpsyämi iti.

kim ca-furthermore; athä-therefore; aham-I; aàça-bhägena-by My plenary expansion;

devakyäù-of Devaké; putrataà-the son; çubhe-O all-auspicious Yogamäyä; präpsyämi-I shall
become; iti-thus.

142
 This is also confirmed by the following statement spoken by Lord Kåñëa to His internal
potency Yogamäyä (Çrémad-Bhägavatam 10.2.9):

"O all-auspicious Yogamäyä, I shall then appear with My full six opulences as the son of
Devaké."*

Text 2

amàça-bhägena ity atra pürëatocitam evärthaà bahudhä yojayadbhir madhye aàçena

puruña-rüpeëa mäyayä bhägo bhajanam ékñaëaà yasya teneti ca vyäcakñäëair ante sarvathä
paripürëa-rüpeëeti vivakñitam, kåñëas tu bhagavän svayam ity uktatvät, ity evaà hi tair
vyäkhyätam. çré-bhagavän yogamäyäm.

aàça-bhägena-by the phrase "aàça-bhägena"; iti-thus; atra-in this connection; pürëata-

fullness; ucitam-is described; eva-certainly; ärthaà-the meaning; bahudhä-in many ways;
yojayadbhiù-explaining the meaning of this verse; madhye-in the midst; aàçena-by the
word "aàçena-"; puruña-rüpeëa-in the form of a person; mäyayä-of material energy;
bhägaù-opulence; bhajanam-possession; ékñaëaà-appearance; yasya-of whom; tena-by this;
iti-thus; ca-also; vyäcakñäëaiù-by various explanations; ante-at the conclusion; sarvathä-in
all respects; paripürëa-perfect and complete; rüpeëa-with a form; iti-thus; vivakñitam-
intended to be described; kåñëaù tu bhagavän svayam iti uktatvät-because of the statement
"Kåñëas tu bhagavän svayam"; iti-thus; evam-in this way; hi-certainly; taiù-by them;
vyäkhyätam-explained; çré-bhagavän-the Supreme Personality of Godhead; yogamäyäm-to
Yogamäyä.

Çrédhara Svämé explains that in this verse the word "aàça-bhägena" means "accompanied
by His expansions, the puruña-incarnations". This description confirms the statement of
Çrémad-Bhägavatam (1.3.38): "Kåñëas tu bhagavän svayam" (Çré Kåñëa is the Original
Personality of Godhead, the source of all incarnations of Godhead).

Anuccheda 41

Text 1

evam

yasyäàçäàçäàça-bhägena
viçvotpatti-layodayäù
bhavanti kila viçvätmaàs
tam tvädyähaà gatià gatä

143
 evam-in the same way; yasya-of whom; aàça-of a portion; aàça-of a portion; aàça-of a
portion; bhägena-by a tiniy fragment; viçva-of the universe; utpatti-creation; laya-
annihilation; udayäù-mannifestation; bhavanti-comes into being; kila-certainly; viçvä-
ätman-O all-pervading Supersoul; tam-to Him; tva-unto You; ädya-O Original Personality of
Godhead; ähaà-I; gatià gatä-take shelter.

This is also confirmed in the following statement spoken by Devaké to Lord Kåñëa (Çrémad-
Bhägavatam 10.85.31):

"O Lord Kåñëa, O all-pervading Supersoul, You are the Original Personality of Godhead. By
a tiny fragment of a part of a part of a portion of Your potency the material universes are
created and again annihilated. I surrender unto You and take shelter of You."*

Text 2

öékä ca yasyäàçaù puruñas tasyäàço mayä tasyä aàçä guëäs teñäà bhägena paramäëu-
mätra-leçena viçvotpatty-ädayo bhavanti tam tvä tvam gatià çaraëaà gatäsmi ity eñä. çré-
devaké-devé çré-bhagavantam.

öékä-the commentary; ca-also; yasya-of whom; äàçaù-the portion; puruñaù-puruña-

ävatara; tasya-of Him; äàçaù-the portion; mäyä-the mäyä potency; tasyäù-of that; äàçaù-
the parts; guëäù-the three modes of nature; teñäà-of them; bhägena-by a part; paramäëu-
mätra-leçena-by an atomic fraction; viçva-utpatti-ädayaù bhavanti-the creation, maintenance
and destruction of the universes is manifested; tam-to Him; tvä-to You; tvam-to You;
gatim-the word "gatim"; çaraëam gata äsmi-I shall take shelter; iti-thus; eça-the
commentary; çré-devaké-devé-spoken by Devaké-devé; çré-bhagavantam-to the Supreme
Personality of Godhead.

Çrédhara Svämé explains in his commentary:

"In this verse the first "aàça" (portion) referred to is the puruña-avatära. The portion of
the puruña-avatära is the illusory potency mäyä, and the portion of mäyä is the three modes
of material nature. By an atomic fragment of the modes of nature, the material universes are
created, maintained and destroyed. In this way, by a portion of a portion of a portion of a
portion of the Lord's potency the material world is created. In this verse the word `tva' means
`unto You' and the phrase `gatià gatäsmi' means `I take shelter'".

The proper interpretation of this verse is:

"I wanted to see both of You, and therefore I have brought the sons of the brähmaëa here.
Both of You have appeared in the material world to re-establish religious principles, and you
have appeared here with all your potencies and the incarnations who have expanded from
You. Please kill all the demons, and cause them to quickly return to the spiritual world."*

144
Text 44

ity asya vyäkhyä yuvayoù yuväà didåkñuëä mayä dvija-puträ me mama bhuvi dhämni
upanétä änétä ity ekaà väkyam.

iti-thus; asya-of the statement; vyäkhyä-the explanation; yuvayoù-the word "yuvayoù";

yuväm-means "of You two"; didåkñuëä mayä-by Me who was desiring to see; dvija-puträù-
the Brähmaëa's sons; me-the word "me"; mama-means "My"; bhuvi-the word "bhuvi";
dhämni-means “abode"; upanétaù-the word "upanétaù"; änétaù-means "taken away"; iti-
thus; ekam-one; väkyam-statement.

An explanation of these words follows: In the Bhüma-puruña's first statement we may note
the following definitions of words: "yuvayoù" means "of You two", “didåkñuëä mayä" means
"by Me, who was desiring to see", "me" means "My", "bhuvi" means “abode", and "upanétäù"
means "taken away".

Text 45

väkyäntaram äha he dharma-guptaye kalävatérëau kalä aàçäs tad-yuktäv avatérëau,

madhya-pada-lopi-samäsaù. kià vä kaläyäm aàça-lakñaëe mäyika-prapaïce 'vatérëau vä pado
'sya viçva-bhütäni iti çruteù. bhüyaù punar api avaçiñöän avaëeù asurän hatvä me mama anti
samépäya samépam ägamayituà yuväà tvarayetam atra prasthäpya tan mocayatäm ity arthaù
tad-dhatänäà mukti-prasiddheù mahä-käla-püra-jyotir eva muktäù praviçanti.

väkya-statement; antaram-another; äha-said; he-O; dharma-guptaye-for the protector of

religion; kalävatérëau-the word "kalävatérëau"; kalä-the word "kalä"; aàçaù-means part and
parcels; tat-yuktau-along with them; avatérëau-descended; madhya-pada-lopi-samäsaù-a
compound where the middle word is understood; kim vä-or; kaläyäm-the word "kalä"
understood in the locative case; aàça-lakñaëe-as the expansion; mäyikä-prapaïce-meaning
"the material world"; avatérëau-descended; vä-or; padaù-step; asya-of Him; viçva-bhütäni-
the material world; iti-thus; çruteù-from the Çruti-çästra; bhüyaù-the word "bhüyaù";
punaù api-means "again"; avaçiñöän-remaining; avaëaù-of the earth; asurän-demons; hatvä-
having killed; me-the word "me"; mama-means "My"; anti-the word "anti"; samépäya-
means "to the vicinity"; samépam-to the vicinity; ägamayitum-causing to arrive; yuväm-You
two; tvarayetäm-please hasten; atra-in this context; prasthäpy-having established; tän-
them; mocayatäm-please liberate; iti-thus; arthaù-the meaning; tat-by the Lord; hatänäm-
of those who are killed; mukti-of liberation; prasiddheù-celebrated; mahä-käla-püra-of the
Bhümi-puruña; jyotiù-brahmajyoti effulgence; eva-certainly; muktaù-liberated; praviçanti-
enter.

145
 In the Bhüma-puruña's second statement, He addresses Kåñëa and Arjuna as "kalävatérëau".
In this compound word, the word "kalä" means "expansions", and the phrase "along with" is
understood. In this way the word is a "madhya-pada-lopi-samäsa", and it means "O Supreme
Lord, who has descended along with all Your viñëu-tattva expansions". Because the material
world is an expansion of the Supreme Lord's energy, the word "kalä" may also be interpreted
to mean "in the material world". In this interpretation the word "kalävatérëau" means "O
Lord who has descended to this material world". That the material world is as expansion of
Lord Kåñëa's energy is confirmed in the Puruña-sükta prayers: "pado 'sya viçva-bhütäni" (The
material world is one quarter part of the energy of the Supreme Personality of Godhead). The
word "bhüyaù" means “again".
The last part of the Bhüma-puruña's statement is: "Please kill the demons who still remain
on the earth, and liberate them, bringing them quickly back to Me". This means that the
demons who are personally killed by the Personality of Godhead become liberated and enter
the Brahman effulgence emanating from the transcendental body of the Lord's Bhüma-puruña
expansion.

Text 46

brahma-tejomayaà divyaà
mahad yad dåñöavän asi
ahar sa bharata-çrenöha
mat-tejas tat sanätanam

prakltiu sä mama parä

vyaktävyaktä sanätané
tam praviçya bhavantéha
muktä yogavid-uttamäu.
iti çré-hari-varçe 'rjunar prati çré-bhagavad-uktaç ca.

brahma-tejaù-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yat-

which; dåñöavän asi-You have seen; aham-I am; saù-that; bhärata-çreñöha-O best of the
descendents of Bharata; mat-My; tejas-splendor; tat-that; sanätanam-eternal; prakåtiù-
energy; sä-that; mama-My; parä-superior; vyakta-manifested; avyaktä-and unmanifested;
sanätané-eternal; täm-that; praviçya-entering; bhavanti-become; iha-here; muktäù-
liberated; yogavid-uttamäù-the best of yogés; iti-thus; çré-hari-vaàçe-in the Hari-vaàça;
arjunam prati-to Arjuna; çré-bhagavat-of the Lord; uktaù-spoken; ca-and.

This effulgence emanating from the transcendental body of the Personality of Godhead is
described to Arjuna by Lord Kåñëa in the Hari-vaàça (Viñëu-parva 114.9-10) in the
followingn words:

"My dear Arjuna, O best of the descendants of Mahäräja Bharata, this splendid Brahman
effulgence that you have seen is the glowing light emanating from My transcendental form. I

146
am not different from that splendid effulgence, which is My eternal spiritual potency. This
potency of Mine is sometimes manifest and
sometimes unmanifest. They who have perfected the practice of añöäìga-yoga may enter this
divine effulgence and attain one of the five kinds of liberation."

Text 47

tvarayetam iti prärthanäyäà hetu nij-antasya liì-rüpam anti ity avyayäc caturthyä luk,
caturthé ca edhobhyo vrajatétivat kriyärthopapadasya ca karmaëi sthäninaù iti smaraëät.
kaöaà kåtvä prasthäpayatétivad ubhayor ekanaiva karmaëänvayaù prasiddha eva. tasmäd eña
evärthaù spañöam akañöo bhavati arthäntare tu sambhavaty eka-padatve pada-cchedaù kañöäya
kalpyate.

tvarayetam-please hasten; iti-thus; prärthanäyäm-as a request; hetu-purpose; nij-antasya-

of the causative; liì-rüpam-in the potential mood; anti-the word "anti"; iti-thus; avyayät-as
an indeclineable; caturthyä-with the dative; luk-case ending; caturthé-dative case; ca-and;
edhobhyaù-for increasing; vrajati-goes; iti-thus; vat-like; kriyä-action; artha-for the
purpose; upapadasya-of a prefix; ca-and; karmaëi-in action; sthäninaù-in the place; iti-
thus; smaraëät-from the sütras of Päëini; kaöam-glorification; kåtvä-having done;
prasthäpayati-establishes; itivat-in this way; ubhayoù-of the two of them; ekena-by one;
eva-just as; karmaëä-by action; anvayaù-series; prasiddhaù-celebrated; eva-certainly;
artha-antare-in an alternate meaning; bu-but; sambhavati-arises; eka-padatve-in the state of
being one line of a verse; pada-chedaù-division of the word; kañöäya-for difficulty; kalpyate-
is considered; tasmät-therefore; eñaù-this; eva-certainly; arthaù-interpretation; spañöam-
clearly; akañöaù-without difficulty; bhavati-is.

In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and
the potential mood. The potential is used here to indicate a prayer or appeal. The word "anti"
is an indeclineable prefix with a dative sense, and it is used here to mean "for the purpose of"
in much the same way as the infinitive is used. It means here "for the purpose of killing the
demons, and granting liberation to them (tvarayetam)."
The Bhüma-puruña glorified Kåñëa and Arjuna, saying “You appear with Your
transcendental potencies and various incarnations and expansions (kalävatérëau). This
interpretation of the word "kalävatérëau" may be accepted if the word is understood as a
tåtéya-tatpuruña-samäsa. This interpretation is very logical and easy to accept. If one wants to
interpret "kalävatérëau" as two words in the nominative case, and interpret the two words to
mean “Kåñëa and Arjuna are My expansions", this interpretation will be difficult for the
learned reader to accept.

147
Text 48

tathä

pürëa-kämäv api yuväà

nara-näräyaëäv åñé
dharmam äcaratäà sthityai
åñabhau loka-saìgraham

tathä-in the same way; pürëa-fulfilled; kämau-all desires; api-although; yuväm-the two
of you; nara-näräyaëau åñé-Nara-Näräyaëa Åñis; dharmam-principles of religion; äcaratäm-
practiced; sthityai-for the well-being; åñabhau-the best of persons; loka-of living entities;
saìgraham-of the multitude.

Someone may quote the following verse (Çrémad-Bhägavatam 10.89.59):

pürëa-kämäv api yuväà

nara-näräyaëäv åñé
dharmam äcarataà sthityai
åñabhau loka-saìgraham

in an attempt to show that Kåñëa and Arjuna are actually expansions of Nara and Näräyaëa
Åñis. There is, however, no need to interpret in that way. The actual interpretation of this
verse follows:

"My dear Kåñëa and Arjuna, You are both great transcendental personalities, and all Your
wishes are always automatically fulfilled. You have both formerly appeared as Nara-and
Näräyaëa Åñis, the best of persons. Appearing as these two sages, you performed exemplary
pious activities for the benefit of all living entities."

Text 49

ity asya na kevalam etad-rüpeëaiva yuväm loka-hitäya pravåttau, api tu vaibhaväntareëäpéti

stauti pürëeti. svayaà-bhagavattvena tat-sakhatvena ca åñabhau sarvävatärävatäri-çreñöhäv api
pürïa-kämäv api sthityai loka-rakñaëäya loka-saìgraham lokeñu tat-tad-dharma-pracära-
hetukam dharmam äcaratäm kurvatäà madhye yuväà nara-näräyaëäv åñé ity anayor
alpäàçatvena vibhütivan-nirdeçaù. uktaà caikädaçe çré-bhagavatä vibhüti-kathana eva
näräyaëo munénäà ca iti. dharmika-maulitväd dvija-puträrtham avaçyam eñyatha ity ata eva
mayä tathä vyavasitam iti bhävaù.

iti-thus; asya-of this; na-not; kevalam-only; etat-rüpeëa-in this way; eva-certainly;

yuväm-the two of you; loka-of the living entities; hitäya-for the benefit; pravåttau-engaged;
api-although; tu-also; vaibhava-antareëa-with transcendental opulences; api-also; iti-thus;
stauti-offers prayers; pürëa-iti-beginning with the word "pürëa"; svayam-bhagavattvena-
with the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the

148
position of friend; ca-also; åñabhau-best; sarva-avatära-avatäri-of the origins of all
incarnations; çreñöhau-best; api-also; pürëa-kämau api sthityai-the phrase "pürëa-kämäv api
sthityai"; loka-rakñaëäya-for the protection of all living entities; loka-of living entities and
planets; saìgraham-multitude; lokeñu-among the living entities; tat-tat-dharma-of the
principles of religion; pracära-preaching; hetukam-for the purpose; dharmam äcaratam-the
phrase "dharmam äcaratäm"; kurvatam-performing; madhye-in the midst; yuväm-you two;
nara-näräyaëau åñé-Nara-Näräyaëa Åñis; iti-thus; anayoù-of the two; alpa-small; aàçatvena-
by an expansion; vibhutivat-full of transcendental opulences; nirdeçaù-indication; uktam-
spoken; ekädaçe-in the Eleventh Canto of Çrémad-Bhägavatam; çré-bhagavatä-by the
Supreme Personality of Godhead; vibhüti-of opulences; kathane-in the description; eva-
certainly; näräyaëaù-Näräyaëa; munénà-of the munis; ca-also; iti-thus; dharmika-of
saintly persons; maulitvät-because of the status of being the crown; dvija-of the Brähmaëa;
putra-of the sons; artham-for the benefit; avaçyam-inevitably; eñyathaù-you two will come;
iti-thus; ataù eva-therefore; mayä-by Me; tathä-in that way; vyavasitam-considered; iti-
thus; bhävaù-the meaning.

In this verse the Bhüma-puruña glorifies Kåñëa and Arjuna, who are always engaged in
furthering the well-being of all living entities. Using the word "åñabhau", the Bhüma-puruña
addresses the Original Personality of Godhead (Kåñëa), the origin of all the incarnations of
Godhead. With this word the Bhüma-puruña also addresses Çré Kåñëa's intimate friend
Arjuna. The Bhüma-puruña explains that Çré Kåñëa and Arjuna formerly appeared among
those engaged in spiritual activities as Their partial incarnations Nara and Näräyaëa Åñi to
benefit the entire world by preaching the principles of actual religious life. That Näräyaëa Åñi
is an expansion of the Original Godhead, Lord Kåñëa, is confirmed by Lord Kåñëa Himself in
the Eleventh Canto of Çrémad-Bhägavatam, where Lord Kåñëa says: "näräyaëo munénäà ca
(Among the sages I incarnate as Näräyaëa Åñi)". Because Kåñëa and Arjuna had formerly
appeared as Nara and Näräyaëa Åñis for the benefit of all living entities, the Bhüma-puruña
was convinced that They were the best of all saintly persons. For this reason the Bhüma-
puruña stole the brähmaëa's sons, confident that Kåñëa and Arjuna would come to rescue
them.

Text 50

tathä ca çré-hari-vaàçe çré-kåñëa-väkyam

mad-darçanärthaà te bälä
håtäs tena mahätmanä
viprärtham eñyathe kåñëo
nägacchad anyathä tv iha iti

tathä-in the same way; ca-also; çré-hari-vaàçe-in the Hari-vaàça; çré-kåñëa-of Çré Kåñëa;
väkyam-the statement; mat-My; darçana-audience; artham-for the purpose of attaining; te-
these; bäläù-boys; håtäù-were taken; tena-by Him; mahä-ätmanä-the great soul; vipra-of

149
the Brähmaëa; artham-for the sake; eñyate-arrived; kåñëaù-Kåñëa; na-not; agacchat-arrived;
anyathä-otherwise; tu-but; iha-here.

This is also described in the Hari-vaàça (Viñëu-parva 114.8), where Lord Kåñëa says:

"In order to get the opportunity to see Me, the Bhüma-puruña has stolen these sons of the
brähmaëa. Although ordinarily I would not agree to come here, I have come for the sake of a
brähmaëa."

Text 51

aträcaratäm ity arthe äcaratäm iti na prasiddham ity ataç ca tathä na vyäkhyätam. tasmän
mahä-kälato 'pi çré-kåñëasyädhikyaà siddham. darçayiñyate cedaà måtyuïjaya-tantra-
prakaraëena, tad etan mahimänurüpam evoktam

ata-in this connection; äcaratäm-the word äcaratäm"; iti-thus; arthe-in the meaning;
äcaratäm-the word "äcaratäm"; iti-thus; na-not; prasiddham-perfect; iti-thus; ataù-from
this; ca-also; tathä-in the same way; na-not; vyäkhyätam-described; tasmät-therefore;
mahä-kälataù-than the Bhüma-puruña; api-even; çré-kåñëasya-of Çré Kåñëa; ädhikyam-
superiority; siddham-established; darçayiñyate-will be revealed; ca-also; idam-this;
måtyuïjaya-tantra-prakaraëena-in a passage of the Måtyuïjaya Tantra; tat-that; etat-this;
mahima-glory; anurüpam-in connection with this; eva-certainly; uktam-it is said.

In this context we may note that the word "äcaratäm" in the previously quoted statement
of the Bhüma-puruña is a present active participate in the genetive plural ("of those who are
engaged in activities"). By identifying Çré Kåñëa as the best of those engaged in spiritual
activities, the Bhüma-puruña has declared that Kåñëa is superior to everyone, including the
Bhüma-puruña Himself. This fact will be confirmed in a quote from the Måtuïjaya Tantra to
appear later in this book, and it is also confirmed in the following quote from Çrémad-
Bhägavatam (10.89.62):

Text 52

niçämya vaiñëavaà dhäma

pärthaù parama-vismitaù
yat kiïcit pauruñaà puàsaà
mene kåñëänubhävitam iti

niçämya-after seeing; vaiñëavam-of Lord Viñëu; dhäma-the abode; pärthaù-Arjuna;

parama-vismitaù-because greatly astonished; yat-which; kiïcit-something; pauruñam-glory
and opulence; puàsäm-of the all the viñëu-tattva forms of the Personality of Godhead;
mene-considered; kåñëa-by Çré Kåñëa; anubhävitam-established.

150
 "When Arjuna saw the opulent abode of Lord Viñëu, he became struck with wonder.
Arjuna was able to understand that all the opulences of the various incarnations of Godhead
are manifest by the mercy of his own friend, Çré Kåñëa."*

Text 53

atra mahä-kälänubhävitam iti tu noktam. evam eva sacokta-lakñaëo bhagavän çré-kåñëa

eveti darçayitum äkhyäntaram äha ekadä iti. çré-svämi-likhitaitat-prakaraëa-cürëikäpi
susaìgatä bhavati.

atra-in this passage; mahä-käla-by the Bhüma-puruña; anubhävitam-established; iti-thus;

tu-but; na-not; uktam-said; evam-in this way; eva-certainly; saù-He; ca-and; ukta-
described; lakñaëaù-qualities; bhagavän-the original Personality of Godhead; çré-kåñëaù-Çré
Kåñëa; eva-certainly; iti-thus; darçayitum-to reveal; äkhya-antaram-in this account; äha-
speaks; ekadä-the word "ekadä"; iti-thus; çré-svämi-by Çrédhara Svämé; likhita-written;
etat-this; prakaraëa-chapter; cürëika-explanation; susaìgatä-nicely connected; bhavati-is.

We may note in this connection that this verse does not say "The opulences of the various
incarnations of Godhead are manifest by the mercy of the Bhüma-puruña". In his
commentary, Çrédhara Svämé nicely explains the purport of this chapter of Çrémad-
Bhägavatam by saying:

"In order to establish that Çré Kåñëa is the Original Personality of Godhead (bhagavän),
Çukadeva Gosvämé has spoken this account of the visit to the Bhüma-puruña."

Text 54

atha parakéyäny api viruddhäyamänäni väkyäni tad-anugatärthatayä dåçyante.

atha-now; parakéyäni-in other Vedic literatures; api-also; viruddhäyamänäni-refuting;

väkyäni-statements; tat-to them; anugata-arthatayä-with the proper explanation; dåçyante-
are seen.

Leaving the sphere of Çrémad-Bhägavatam, the critic of our paribhäñä-sütra may push
forward quotes from other Vedic literatures in an attempt to refute our statement that Kåñëa
is the Original Personality of Godhead. In the following section of this essay, we will present
the proper explanations of all these verses.

151
Text 55

tatra çré-viñëu-puräëe

ujjahärätmanaù keçau
sita-kåñëau mahä-mune iti

tatra-there; çré-viñëupuräëe-in the Viñëu Puräëa; ujjahära-taking up; ätmanaù-from

Himself; keçau-two hairs; sita-white; kåñëau-and black; mahä-mune-O great sage; iti-thus.

For example, our critic may quote the following verse from Viñëu Puräëa (5.1.59):

ujjahärätmanaù keçau
sita-kåñëau mahä-mune

Our critic may interpret this verse to mean:

"O great sage, Lord Viñëu then plucked a white and black hair from His own
transcendental body, and these two hairs became His incarnations known as Balaräma and
Kåñëa."

Text 56

mahäbhärate

sa cäpi keçau harir uccakarta

çuklam ekam aparaà cäpi kåñëam
tau cäpi keçäv äviçatäà 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 iti

mahäbhärate-in the Mahäbhärata; saù-He; ca-also; api-even; keçau-two hairs; hariù-

Lord Hari; uccakarta-snatched; çuklam-white; ekam-one; aparam-the other; ca api-also;
kåñëam-black; tau-these two; ca api-also; keçau-hairs; äviçatäm-entered; yadünäm-of the
Yadu dynasty; kule-in the family; striyau-two pious ladies; rohiëém-Rohiëé; devakém-
Devaké; ca-and; tayoù-of the two; ekaù-one; balabhadraù-Balaräma; babhüva-became; yaù
asau-who; çvetaù-white; tasya-of Him; devasya-of the Supreme Personality of Godhead;
keçaù-hair; kåñëaù-black; dvitéyaù-second; keçavaù-Keçava; sambabhüva-became; keçaù-
hair; yaù asau-which; varëataù-because of color; kåñëaù-as Kåñëa; uktaù-is known.

152
 Our critic may also quote the following verses from the Mahäbhärata:

"Lord Viñëu snatched two hairs, one white and one black, from His head; These two hairs
entered the wombs of Rohiëé and Devaké, members of the Yadu dynasty. Balaräma was born
from Rohiëé, and Kåñëa was born of Devaké. Thus Balaräma appeared from the first hair, and
Kåñëa appeared from the second hair."*

Text 57

atra tätparyaà çré-svämibhir itthaà vivåtam-"bhümeù suretara-varütha ity adi padye. sita-
kåñëa-keça ity atra sita-kåñëa-keçatvam çobhaiva, na tu vayaù-pariëäma-kåtam, avikäritvät.
yac ca ujjahärätmanaù keçau ity ädi. tat tu na keça-mäträvatäräbhipräyam, kintu bhü-
bhärävataraëa-rüpaà käryaà kiyad etat? mat-keçäv eva tat kartuà çaktäv iti dyotanärthaà
räma-kåñëayor varëa-sücanärthaà ca keçoddharaëam iti gamyate. anyathä tatraiva
pürväpara-virodhäpatteù. kåñëas tu bhagavän svayam ity etad-virodhäc ca.

atra-in this connection; tätparyam-explanation; çré-svämibhiù-by Çrédhara Svämé; ittham-

thus; vivåtam-presented; bhümeù suretara-varütha-in the verse from Çrémad-Bhägavatam
(2.7.26) which begins "bhümeù suretara-varütha"; iti-ädi-padye-in the verse beginning; sita-
kåñëa-keçaù-the description of Kåñëa and Balaräma as black and white hairs of Lord Viñëu;
iti-thus; atra-in this connection; sita-white; kåñëa-and black; keçatvam-the state of being
hairs; çobhä-bodily splendor; eva-certainly; na-not; tu-but; vayaù-of a certain age;
pariëäma-kåtam-produced by a transformation; avikäritvät-because the Supreme is without
transformation; yat-which; ca-also; ijjahara ätmanaù keçau-the quote "ujjahärätmanaù
keçau" from the Viñëu Puräëa; iti-thus; ädi-beginning; tat-that; tu-but; keça-hair; mätra-
only; avatära-incarnation; abhipräyam-intention; kintu-but; bhü-of the world; bhära-the
burden; avatäraëa-rüpam-the relief; käryam-activity; kiyat etat-how is this?; mat-My;
keçau-"kesas"; eva-certainly; tat-that; kartum-to do; çaktau-able; iti-thus; dyotana-
splendor; artham-meaning; räma-kåñëayoù-of Kåñëa and Balaräma; varëa-complexion;
sücana-description; artham-meaning; ca-also; keçu-uddharaëam-description of the
emenation ofthe "keça"; iti-thus; gamyate-is explained; anyathä-another interpretation;
tatra-there; eva-certainly; pürva-apara-with other passages in the Vedic literatures; virodha-
äpatteù-because of contradicting; kåñëaù tu bhagavän svayam-the quote "kåñëas tu bhagavän
svayam" (Bhäg. 1.3.28); iti-thus; etat-virodhät-contradicting; ca-also.

In his commentary on the verse which begins "bhümeù suretara-varütha" (Çrémad-

Bhägavatam 2.7.26), Çrédhara Svämé gives the proper explanation of these passages from the
Viñëu Puräëa and Mahäbhärata:

"Sometimes in the Vedic literatures Kåñëa and Balaräma are described as white and black
`keças'. In this context the word `keça' does not mean `hair', but it is used in the sense of
`splendor'. The phrase `sita-kåñëa-keçau' means Balaräma and Kåñëa who have beautiful white

153
and black complexions. It does not mean that black and white hairs grew at a certain time
onthe head of the changless Supreme Person.
"The Viñëu Puräëa explains: `ujjahärätmanaù keçau'. This phrase means: `The Personality
of Godhead, in His splendid original forms as Balaräma and Kåñëa, relieved the burden of the
earth.' If one tries to interpret the word `keça' in these passages as hair, and contends that
Balaräma and Kåñëa are incarnations of two of Lord Viñëu's hairs, he will contradict the clear
statements of many verses in the Vedic literatures, and he will especially contadict the
authoritative statement of the verse `kåñëas tu bhagavän svayam' (Çré Kåñëa is the Original
Personality of Godhead) found in Çrémad-Bhägavatam (1.3.28)."

Text 58

idam apy atra tätparyaà sambhavati nanu deväù kim arthaà mäm evävatärayituà
bhavadbhir ägåhyate, aniruddhäkhya-puruña-prakäça-viçeñasya kñéroda-çvetadvépa-dhämno
mama yau keçäv iva sva-çiro-dhärya-bhütau täv eva çré-väsudeva-saìkarñaëau svayam
evävatariñyataù. tataç ca bhü-bhära-haraëaà täbhyäm éñat-karam eveti.

idam-this; api-also; atra-in this connection; tätparyam-explanation; sambhavati-arises;

nanu-is it not so?; deväù-O demigods; kim artham-whi is it?; mäm-Me; eva-certainly;
avatarayitum-to incarnate; bhavadbhiù-by you; agrhyate-is appealed; aniruddha-äkhya-
unknown as Aniruddha; puruña-prakäça-viçeñasya-of the specific puruña-incarnations; kñéra-
uda-on the ocean of milk; çvetadvépa-dhämnaù-residing in the abode of Çvetadvépa; mama-
My; yau-two; keçau-two hairs; iva-like; sv-çiraù-dhärya-bhütau-growing on My head; tau-
They; eva-certainly; çré-väsudeva-Väsudeva; saìkarñaëau-and Saìkarñaëa; svayam-
personally; eva-certainly; avatariñyataù-will incarnate; tataù-from this; ca-and; bhü-of the
earth; bhära-burden; haraëam-removing; täbhyäm-by Them; éñat-karam-reduced; eva-
certainly; iti-thus.

Even if one insists that the word "keça" must mean "hair" and cannot mean anything else,
it is not at all necessary that one interpret that Balaräma and Kåñëa are incarnations of Viñëu.
One may also interpret that Väsudeva and Saìkarñaëa are incarnations of a black and white
hair from the head of Lord Kåñëa. Understood in this way, we may conceive of the following
conversation between Lord Kåñëa and the demigods, in order to properly understand these
two quotes from the Viñëu Puräëa and Mahäbhärata. Lord Kåñëa may have said to the
demigods:

"My dear demigods, why do you ask Me to personally appear in the material world? I do
not need to personally come, but rather I shall send my expansions of Saìkarñaëa and
Väsudeva, who are like white and black hairs on My head. Saìkarñaëa and Väsudeva will
certainly fulfill your request by removing the burden of the world."

154
Text 59

atha ujjahärätmanaù keçau ity asyaiva çabdärtho 'pi muktäphala-öékäyäm keçau sukha-
sväminau, sito räma ätmanaù sakäçäd ujjahära uddhåtavän. hari-vaàçe hi kasyäïcid giri-
guhäyäà bhagavän sva-mürtià nikñipya garuòaà ca taträvasthäpya svayam aträgata ity
uktam. tad uktam, sa devän abhyanujïäya ity ädi.

atha-now; ujjahärätmanaù keçau-the phrase ujjahärätmanaù keçau" from the Viñëu

Puräëa; iti-thus; asya-of that; eva-certainly; çabda-arthaù-the definitions of each word; api-
also; muktäphala-öékäyäm-in the "Muktäphala-öékä" commentary by Bopadeva Bosvämé;
keçau-the word "keçau"; sukha-the blissful; sväminau-Personalities of Godhead; sitaù-
white; rämaù-Balaräma; ätmanaù-the word "ujjahära"; uddhåtavän-manifested; hari-vaàçe-
in the Hari-vaàça; hi-certainly; kasyaïcit-in a certain; giri-guhäyäm-mountain cave;
bhagavän-the Original Personality of Godhead; sva-mürtim-own form; nikñipya-having
manifested; garuòam-Garuòa; ca-also; tatra-there; avasthäpya-causing to remain; svayam-
personally; atra-here; ägatam-arrived; iti-thus; uktam-described; tat-that; uktam-said; sa
devän abhyanujïäya iti adi-in the verse beginning "sa devän abhyanujïäya".

The statement "ujjahärätmanaù keçau" is explained by Bopadeva Gosvämé in his

commentary “muktäphala-öékä:

"The word `keçau' consists of the two words `ka' and `éçau'. `Ka' means `blissful' and `éçau'
means the two Personalities of Godhead. In the phrase `sita-kåñëa-keçau' the word `sita' is a
name of Balaräma. This phrase therefore means: `Balaräma and Kåñëa who are the two blissful
Personalities of Godhead'."

The interpretation that these words mean Balaräma and Kåñëa are incarnations of two
hairs of Lord Viñëu is not correct, for it is contradicted by the following explanation found in
the Hari-vaàça:

"After thus instructing the demigods, the Supreme Personality of Godhead travelled on
Garuòa to a concealed mountain cave. In that cave the Lord assumed His Original form as
Lord Kåñëa. Ordering Garuòa to wait for Him in that cave, the Lord then descended to earth
in His original form."

Text 60

yais tu yathä-çrutam evedaà vyäkhyätam, te tu na samyak parämåñöavantaù, yataù sura-

mätrasyäpi nirjaratva-prasiddhiù. akäla-kalite bhagavati jaränudayena keça-
çauklyänupapattiù. na casya keçeñu naisargika-sita-kåñëateti pramäëam asti.

yaiù-by whom; tu-but; yathä-as; çrutam-heard; eva-certainly; idam-this; vyäkhyätam-

explained; te-they; tu-but; na-not; samyak-completely; parama-amåñöavantaù-pure; yataù-
because; sura-mätrasya-of only a demigod; api-even; nirjaratva-of freedom from old-age;

155
prasiddhiù-perfection; akäla-kalite-beyond the bondage of time; bhagavati-in the Original
Personality of Godhead; jarä-of old-age; anudayena-because of the non-appearance; keça-of
hairs; çauklya-whiteness; anupapattiù-non-appearance; na-not; ca-also; asya-of Him;
keçeñu-among the hairs; naisargika-by nature; sita-whiteness; kåñëatä-and blackness; iti-
thus; pramäëam-transformation; asti-is.

What to speak of the Personality of Godhead, even the inferior demigods are free from the
defects of old-age. Because the Personality of Godhead is always free from the symptoms of
age, His hairs do not turn gray or white with age, as those of a conditioned human being. The
Vedic literatures always describe the hairs of the Supreme Lord as black; there is no
description of white hairs, hairs either naturally white, or turned white with age in the
spiritual body of the Personality of Godhead. For this reason the story of white and black
hairs from the head of Lord Viñëu is not very plausible. The learned will not accept it.

Text 61

ata eva nåsiàha-puräëe kåñëävatära-prasaìge çakti-çabda eva prayujyate, na tu keça-

çabdaù. tathä hi

väsudeväc ca devakyäà
avatérya yadoù kule
sita-kåñëe ca tac-chakté
kaàsädyän ghatayiñyataù ity ädinä

ataù eva-therefore; nåsiàha-puräëe-in the Nåsiàha Puräëa; kåñëa-avatära-prasaìge-in the

connection with the account of Lord Kåñëa's incarnations; çakti-çabdaù-the word "çakti";
eva-certainly; prayujyte-is employed; na-not; tu-but; keça-çabdaù-the word "keça"; tathä
hi-as it is said; vasudevät-from Vasudeva; ca-and; devakyäm-in Devaké; avatérya-having
descended; yadoù kule-in the family of the Yadu dynasty; sita-kåñëe-Balaräma and Kåñëa;
ca-and; tat-çakti-full of all transcendental potencies; kaàsa-ädyän-Kaàsa and many other
demons; ghaöayiñyataù-will kill; iti ädinä-in the passage beginning with these words.

In the descriptions of Kåñëa and Balaräma's descent to this material world, we generally do
not find any mention of the word "keça" to describe them. In the following quote from the
Nåsiàha Puräëa, They are described as "sita-kåñëa" (white and black), without any use of the
word "keça" which our critics are so eager to interpret as "hair":

"Lord Kåñëa and Balaräma, the original black and white forms of the Supreme Personality
of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the
two sons of Vasudeva and Devaké. In the future these two transcendental personalities will
kill King Kaàsa and many other demons."

156
Text 62

astu tarhi aàçopalakñaëaù 'keça'-çabdaù; no, avilupta-sarva-çaktitvena säkñäd ädi-

puruñatvasyaiva niçcetuà çakyatvät kåñëa-viñëu-ädi-çabdänäm aviçeñataù paryäyatva-pratéteç
ca. naivam avatäräntarasya kasya vänyasya janma-dinaà jayanty-äkhyayäti-prasiddham.

astu-there may be; tarhi-then; aàça-as an expansion; upalakñaëaù-description; keça-

çabdaù-the word "keça"; na-not; u-certainly; avilupta-sarva-çaktitvena-because of being full
of all transcendental potencies; säkñät-directly; ädi-puruñatvasya-the Original Personality of
Godhead, the source of all incarnations; eva-certainly; niçcetum-to establish; çakyatvät-
because of the possibility; kåñëa-Kåñëa; viñëu-Viñëu; çabdänäm-of the words; aviçeñataù-
without distinction; paryäyatva-definition; pratéteù-because of faith; ca-also; na-not; evam-
in this way; avatära-antarasya-of the other incarnations; kasya-of which; vä-or; anyasya-of
another; janma-of birth; dinam-day; jayanti-"jayanti"; äkhyayä-by the name; ati-
prasiddham-very celebrated.

Someone may object: Very well then, we shall accept that the word "keça" means
"expansion," and the keçävatära simply is an explanation of how Kåñëa is an expansion of
Lord Viñëu.
To this I reply: No. This should not be concluded. Kåñëa is the Original Personality of
Godhead (ädi-puruña), full of all transcendental potencies.
Another objection may be raised: Kåñëa, Viñëu, and other words are used to indicate the
Personality of Godhead and no distinction is made between them in the Vedic literatures.
Why are you so eager to say that Kåñëa is the original form and Viñëu is the expansion. All
the forms of the Lord should be considered equal, without any distinction.
To this I reply: Actually Kåñëa is specifically described as the Original Personality of
Godhead, and the day when He appeared in this world is especially famous, more famous
than the appearance-day of any other form of the Lord.

Text 63

ata evoktaà mahäbhärate

bhagavän väsudevaç ca
kértyate 'tra sanätanaù
çäsvataà brahma paramaà
yogi-dhyeyaà niraïjanam.

ataù eva-therefore; uktam-explained; mahäbhärate-in the Mahäbhärata; bhagavän-the

Original Personality of Godhead; väsudevaù-Kåñëa, the son of Vasudeva; ca-and; kértyate-is
glorified; atra-in this connection; sanätanaù-eternal; çäçvatam-eternal; brahma-Brahman;
paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation; niraïjanam-free
from all material contamination.

157
 This is confirmed in the following verse from the Mahäbhärata:

"Kåñëa, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavän).
He is the supreme Brahman, free from all material contamination, and He is the object of the
yogés' meditation. He is glorified in the pages of this book."

Text 64

tasyäkäla-kalitatvam

yo 'yaà kälas tasya te 'vyakta-bandho

ceñöäm ähuù

ity ädau devaké-devé-väkye.

tasya-of Him; akäla-kalitatvam-the state of being beyond the influence of time; yaù ayam
kälaù tasya te 'vyakta-bandho ceñöam ähuù iti òau-the verse from Çrémad-Bhägavatam 10.3.26
("yo 'yaà kälas tasya te 'vyakta-bandho ceñöäm ähuç ceñöate yena viçvam nimeçädir vatsaränto
mahéyäàs taà tveçänaà kñema-dhäma prapadye"); devaké-devé-by Devaké; väkye-in the
statement.

That Kåñëa is beyond the influence of time is confirmed in the following verse spoken by
Devaké-devé (Çrémad-Bhägavatam 10.3.26):

"O Kåñëa, O inaugurator of the material energy, this wonderful creation works under the
control of powerful time, which is divided into seconds, minutes, hours and years. This
element of time, which extends for many millions of years, is but another form of Lord Viñëu.
For Your pastimes, You act as the controller of time, but You are the reservoir of all good
fortune. Let me offer my full surrender unto Your Lordship."*

Text 65

natäù sma te nätha sadäìghri-paìkajaà

viriïca-vairiïcya-surendra-vanditam
paräyaëaà kñemam ihecchatäà paraà
na yatra kälaùprabhavet paraù prabhuù

ity ädau çré-dvärakä-väsi-väkye ca prasiddham

natäù-bowed down; sma-we had done so; te-unto You; nätha-O Lord; sadä-always;
aìghri-paìkajam-the lotus feet; viriïca-Brahmä , the first living being; vairiïcya-sons of
Brahmä like Sanaka and Sanätana; sura-indra-the King of heaven; vanditam-worshiped by;
paräyaëam-the supreme; kñemam-welfare; iha-in this life; icchatäm-one who so desires;
param-the highest; na-never; yatra-wherein; kälaù-inevitable time; prabhavet-can exert its

158
influence; paraù-transcendental; prabhuù-the Supreme Lord; iti-thus; ädau-in the passage
beginning; çré dvärakä-of Dvarakä; väsi-of the residents; väkye-in the statement; ca-also;
prasiddham-celebrated.

That Kåñëa is beyond the influence of time is confirmed in the following statement by the
residents of Dvärakä-puré (Çrémad-Bhägavatam 1.11.6)

"O Lord, You are worshiped by all demigods like Brahmä, the four Sanas and even the King
of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest
benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its
influence upon You."*

Text 66

ato yat prabhäsa-khaëòe keçasya bälatvam eva ca tat sitimnaù käla-kåta-palita-lakñaëatvam

eva ca darçitam, tasya çarériëäà çuñka-vairägya-pratipädana-prakaraëa-patitatvena sura-
mätra-nirjaratä-prasiddhatvena cämukhyärthatvän na svärthe prämäëyam.

ataù-therefore; yat-because; prabhäsa-khaëòe-in the Prabhäsa-khaëòa; keçasya-of hair;

balatvam-youthfulness; eva-certainly; ca-also; tat-that; sitimnaù-whiteness; käla-by time;
kåta-produced; palita-white hair of old-age; lakñaëatvam-characteristic; eva-certainly; ca-
and; darçitam-is revealed; tasya-of Him; çarériëäm-of the embodied living entities; çuñka-
dry; vairägya-renunciation; pratipädana-prakaraëa-explanation; patitatvena-by the fallen
status; sura-of the demigods; mätra-even; nirjaratä-the state of freedom from old-age;
prasiddhatvena-by the fame; ca-also; amukhya-arthatvät-because of accepting the secondary
meaning; na-not; sva-arthe-in the connection; prämäëyam-evidence.

The false notion that Kåñëa and Balaräma are incarnations of a black and white hair of Lord
Viñëu is dispelled in the Prabhäsa-khaëòa, which explains that whiteness of hair is produced
in old age, and because even the subordinate demigods, what to speak of Lord Viñëu, the
controller of the demigods, remain always free from old-age, their hair never turns white with
age. It is not possible that Lord Viñëu have white hairs, because He is beyond the influence of
time, and therefore this conception of Lord Viñëu's white hair pushed forward by the dry
renunciants is not acceptable.

Text 67

brahmä yena ity ärabhya

viñëur yena daçävatära-gahane kñipto mahä-saìkaöe

rudro yena kapäla-päëir abhito bhikñäöanaà käritaù ity ädau.

159
tasmai namaù karmaëe iti garuòa-vacanät. kià ca tat-pratipädanäya matsyädy-avatäräëäm
matsyädi-çabda-samyena chaloktir eveyam.

brahmä yena iti ärabhya-in the passage beginning "brahmä yena"; viñëuù-Viñëu; yena-
because of which; daça-ten; avatära-of incarnations; gahane-in the dark abyss; kñiptaù-
thrown; mahä-great; saìkaöe-difficulty; rudraù-Çiva; yena-by which; kapäla-carrying a
skull; päëiù-in His hand; abhitaù bhikña-aöanam käritaù-begging alms; iti-thus; ädau-in the
passage beginning; tasmai-to that; namaù-I offer my respectful obeisances; karmaëe-unto
karma; iti-thus; garuòa-of the Garuòa Puräëa; vacanät-from the statement; kim ca-
furthermore; tat-that; pratipädanäya-to establish; matsya-Lord Matsya; ädi-beginning with;
avatäräëäm-of the incarnations of Godhead; matsya-ädi-çabda-of the words "matsya-ädi";
samyena-the same; chala-false; uktiù-statement; eva-certainly; iyam-this.

Similar other faulty statements may also be found in some portions of the scriptures. For
example, the Garuòa Puräëa explains:

"I offer my respectful obeisances unto the law of karma, because of which Çiva carries a
skull in his hand and wanders about as a beggar, and because of which Viñëu was hurled into
the painful abyss of having to assume ten incarnations within the material world."

The author's intention in this passage was to emphasize the uncheckable power of karma,
although in order to do this he had spoken some things that are not actually true. The
description of Kåñëa and Balaräma as Lord Viñëu's hairs is a similar untrue story.

Text 68

yathä

aho kanaka-daurätmyaà
nirväktuà kena çakyate
näma-sämyäd asau yasya
dhusturo 'pi mada-pradaù.

yathä-just as; aho-Oh; kanaka-of gold; daurätmyam-the wickedness; nirvaktum-to be

described; kena-by whom; çakyate-is possible; näma-by name; samyät-because of equality;
asau-this; yasya-of which; dhusturaù-dhustura poison; api-even; mada-pradaù-intoxicating.

The following metaphorical statement in the scriptures may also be quoted to illustrate
how an author may speak something untrue in order to emphasize a point:

"Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the
poisonous drink dhutura."

160
Text 69

iti çiva-çästréyatväc ca nätra vaiñëava-siddhänta-viruddhasya tasyopayogaù. yata uktaà

skända eva ñaëmukhaà prati çré-çivena

çiva-çästre 'pi tad grähyaà

bhagavac-chästra-yogi yat iti

anya-tätparyakatvena svatas taträpramäëyäd yuktam caitat yathä paìkena paìkämbhaù itivat.

iti-thus; çiva-çästréyatvät-the status of being confirmed in the Çaivite scriptures; ca-and;

na-not; atra-here; vaiñëava-in relation to Lord Viñëu; siddhänta-the conclusion;
viruddhasya-opposing; tasya-of that; upayogaù-suitability; yataù-because; uktam-spoken;
skände-in the Skända Puräëa; eva-certainly; ñaëmukham-to Kärttikeya; prati-to; çré-çivena-
by Lord Çiva; çiva-çästre-in the Çaivite scriptures; api-although; tat-that; grähyam-
acceptable; bhagavat-çästra-in the Vaiñëava scriptures; yogi-found; yat-which; iti-thus;
anya-another; tätparyakatvena-by interpretation; svataù-in their own scripture; tatra-there;
apramäëyät-because of not being established; yuktam-suitable; ca-and; etat-this; yathä-just
as; paìkena-by mud; paìka-ambhaù-muddy water; iti-thus; vat-just as.

Statements in the Çaivite Puräëas should not be accepted unless they are corroborated by
the Vaiñëava Puräëas. This is confirmed in the Çaivite Puräëas (Skända Puräëa) where Lord
Çiva says to Kärttikeya:

"Statements in the Çaivite Puräëas should be accepted only if they are confirmed in the
Vaiñëava Puräëas."

The followers of Lord Çiva may try to present a different conclusion, but they are simply
contradicting the words of their own master, recorded in their own scripture. From this
statement of Lord Çiva we may understand that the Çaivite Puräëas are not a very reliable
source of spiritual information. They are not actually able to purify the conditioned souls,
and their position is described in the following statement of Çrémad-Bhägavatam (1.8.52):

"It is not possible to filter muddy water through mud or purify a wine-stained pot with
wine."

On should not therefore rely on the impure statements of the Çaivite Puräëas.

Text 70

pädmottara-khaëòe ca çiva-pratipädakänäà puräëänäm api tämasatvam eva darçitam.

mätsye 'pi tämasa-kalpa-kathämayatvam iti.

161
 pädma-uttara-khaëòe-in the Uttara Khaëòa of the Padma Puräëa; ca-also; çiva-
pratipädakänäm-of the followers of Lord Çiva; puräëänäm-of the Puräëas; api-also;
tamasatvam-ignorance; eva-certainly; darçitam-is delineated; mätsye-in the Matsya Puräëa;
api-also; tämasa-ignorance; kalpa-conception; kathä-descriptions; mayatvam-consisting of;
iti-thus.

The inferiority of the Çaivite Puräëas is confirmed in the Uttara Khaëòa of the Padma
Puräëa, which explains that the Çaivite Puräëas are intended for those in the mode of
ignorance. The Matsya Puräëa also confirms that the Çaivite Puräëas are full of faulty and
ignorant conclusions.

Text 71

yuktaà ca tasya våddha-sütasya çré-bhägavatam apaöhitavataù çré-baladevävajïätuù çré-

bhagavat-tattväsamyag-jänajaà vacanam

evaà vadanti räjarñe

åñayaù kecanänvitäù. itivat.

etädåça-çré-bhägavata-väkyena sva-viruddha-puräëäntara-vacana-bädhanaà ca.

yuktam-suitable; ca-also; tasya-of him; våddha-sütasya-of Romaharñaëa Süta, the father

of Süta Gosvämé; çré-bhägavatam-the message of Çrémad-Bhägavatam; apaöhitavataù-without
having properly studied; çré-baladeva-Çré Baladeva; avajätuù-offending; çré-bhagavat-of the
Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete; jïäna-from
knowledge; jam-produced; vacanam-speech; evam-in this way; vadanti-speak; räja-åñe-O
saintly king; åñayaù-sages; kecana-some; anvitäù-endowed; itivat-in this way; etädåça-like
these; bhägavata-of Çrémad-Bhägavatam; väkyena-by the statement; sva-self; viruddha-
contradicting; puräëa-Puräëas; antara-within; vacana-of statements; bädhanam-refutation;
ca-also.

Without understanding the Çrémad-Bhägavatam, one cannot properly understand the

philosophy of spiritual life. An example of this is Romaharñaëa Süta. Because of not studying
the Bhägavatam, Romaharñaëa had not properly understood the exalted position of Lord
Balaräma. Because of an offense to Lord Balaräma, Romaharñaëa was killed by the Lord. From
this we may understand the importance of Çrémad-Bhägavatam. Without reference to the
Bhägvatam, one cannot conclusively understand the nature of the Absolute Truth.
That certain sages may sometimes present false conclusions, which may sometimes even
become recorded in the Puräëas, is confirmed in the following statement of Çrémad-
Bhägavatam (10.77.30):

"O King, some sages have said that Lord Kåñëa became bewildered by the mystic jugglery
of Çälva. Such conclusions should not be accepted, for the contradict the conclusion of all
Vedic literatures, Lord Kåñëa never becomes bewildered."

162
 From this we may understand supreme authority of Çrémad-Bhägavatam. Any scriptural
explanation that contradicts the version of the Bhägavatam should be rejected.

Text 72

yatheha karma-jito lokaù kñéyate ity-ädi-väkyena.

apäma somam amåtä abhuàa ity-ädi-vacana-bädhanaväj jeyam.

aträpi yat svaväco virudhyeta nünaà te na smaranty uta iti yukti-sad-bhävo dåçyate.

yathä-just as; iha-here in the earthly planetary system; karma-jitaù-performing the karma-
käëòa regulations; lokaù-persons; kñéyate-become destroyed; iti-ädi-beginning with these
words; väkyena-by the statement; apäma-drinking; somam-soma; amåtäù-immortal;
abhüma-we become; iti-ädi-beginning with these words; vacana-statement; bädhanavät-
contradicting; jïeyam-should be understood; atra-here; api-also; yat-what; sva-own;
vacaù-statement; virudhyate-is contradicted; nünam-certainly; te-they; na-do not;
smaranti-remember; uta-indeed; iti-thus; yukti-of logic; sat-bhävaù-good condition;
dåçyate-is seen.

We may sometimes notice contradictions in the instructions of the Çruti. The two quotes
which follow may serve as an example of such a contradiction within the texts of the Çruti.

"By performing the karma-käëòa rituals of the Vedas one becomes ruined."
-Chändogya Upaniñad 8.1.6

"By performing the karma-käëòa rituals of the Vedas we have become demigods eligible to
drink soma-rasa."
-Åg-mantra 8.48.3

If a speaker contradicts himself, then his words are not very much appreciated by the
speaker of Çrémad-Bhägavatam:

"They who are learned are not inclined to accept the statements of one who contradicts
himself."
-Çrémad-Bhägavatam 10.77.30

Text 73

tatraivätmanaù sandigdhatvam eva tena sütena vyaïjitam

acintyäù khalu ye bhävä

163
 na täàs tarkeëa yojayet ity ädinä

tatra-there; eva-certainly; ätmanaù-of the Supreme; sandigdhatvam-doubt; eva-certainly;

tena-by him; sütena-by Süta Gosvämé; vyajitam-expressed; acintyaù-inconceivable; khalu-
indeed; ye-which; bhäväù-truths of spiritual reality; na-not; tan-them; tarkeëa-by logic;
yojayet-may properly know; iti-ädinä-by the statement beginning with these words.

Süta Gosvämé speaks the following verse to reconcile this apparent contradiction in the
statements of the scriptures (Mahäbhärata, Udyoga-parva):

"The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by
logic and philosophy one cannot expect to properly understand them."

Text 74

kià ca, tatraivottara-granthe candrasya kalaìkäpatti-käraëa-kathane çré-kåñëävatära-

prasaìge svayaà viñëur evety uktatvät svenaiva virodhaç ca.

kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhäsa Khaëòa of the Skända

Puräëa; candrasya-of the moon-god; kalaìka-of the spots; äpatti-misfortune; käraëa-cause;
kathane-in the description; çré-kåñëa-of Çré Kåñëa; avatära-appearance; prasaìge-in that
connection; svayam-personally; viñëuù-Lord Viñëu; eva-certainly; iti-thus; uktatvät-from
the statement; svena-by using the word "sva"; virodhaù-contradiction; ca-also.

Also, in the story of Candra-kalaìkäpatti-käraëa in the Prabhäsa-khaëòa of the Skända

Puräëa, in the description of Lord Kåñëa's appearance, Kåñëa is described as Lord Viñëu
Himself. By using the words "svayaà viñëuù (Viñëu Himself)", the concocted idea that Kåñëa
is an incarnation of Lord Viñëu's hair is refuted by Vyäsadeva.

Text 75

tasmän na keçävatäratve 'pi tätparyam, keça-çabdasya bälatva-vacanaà ca.

tasmät-for this reason; na-not; keça-of a hair; avatäratve-as an incarnation; api-and;

tätparyam-the proper understanding; keça-çabdasya-of the word "keça"; bälatva-of foolish
and childish persons;{.fn
2} vacanam-the statement; ca-also.

The idea that Kåñëa is an incarnation of Lord Viñëu's hair should not be accepted, for it is
thus refuted by Vyäsa. Only foolish persons with a childlike mentality will insist that the
word "keça" in the phrase "keçävatära" from the Viñëu Puräëa should be interpreted to mean
"a hair".

164
Text 76

chalato bhagavat-tattväjïänato veti sthitam.

chalataù-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth;

ajänataù-from ignorance; va-or; iti-thus; sthitam-situated.

Because it is contradicted by so many descriptions in the Vedic literatures, the statement

that Lord Kåñëa is an incarnation of Lord Viñëu's hair must be either a trick to bewilder the
atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual nature
of the Supreme Personality of Godhead.

Text 77

ato vaiñëavädi-padyänäà çabdottham artham eva paçyämaù

aàçavo ye prakäçante
mama te keça-saàjïitäù
sarvajïäù keçavaà tasmän
nämähur muni-sattama

iti sahasra-näma-bhäñyotthäpita-bhärata-vacanät keça-çabdenäàçur ucyate.

ataù-therefore; vaiñëava-of the Viñëu Puräëa; ädi-and other Vedic literatures; padyänäm-
of the verses; çabda-the word; uttham-appearing; eva-certainly; paçyämaù-we see;
aàçavaù-rays of light; ye-which; prakäçante-are manifest; mama-My; te-they; keça-
saàjïitaù-known as "keça"; sarvajïaù-omniscient; keçavam-Keçava; tasmät-therefore;
näma-the name; ähuù-speak; muni-sattama-O best of the sages; iti-thus; sahasra-näma-of
the Viñëu-sahasra-näma-stotra; bhäñya-in the explanation; utthäpita-spoken; bhärata-of the
Mahäbharata; vacanät-from the statement; keça-çabdena-by the word "keça"; aàçuù-ray of
light; ucyate-is spoken.

The actual meaning of the word "keça" when used in a name of the Supreme Personality of
Godhead is explained by the Lord in the Mahäbhärata in the description of the thousand
names of Lord Viñëu. There the Lord Himself says:

"The effulgence of My transcendental body is known by the word `keça'. O best of the
sages, because I am the source of the Brahman effulgence, the learned devotees, who know
everything, call Me by the name `Keçava'."

165
Text 78

tatra ca sarvatra keçetara-çabda-prayogän nänä-varëäàçünäà çré-närada-dåñöatayä mokña-

dharma-prasiddheç ca. tathä cäàçutve labdhe tau cäàsü väsudeva-saìkarñaëävatära-
sücakatayä nirdiñöäv iti tayor eva syätäm iti gamyate. tadéyayor api tayor aniruddhe
'bhivyaktiç ca yujyata eva.

tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; keça-itara-çabda-

prayogät-because of the use of other words; nänä-various; varëa-colors; aàçünäm-of
effulgences; çré-närada-of Närada Muni; dåñöatayä-by the observation; mokña-dharma-in the
scripture known as Mokña-dharma; prasiddheù-from the conclusion; ca-also; tathä-in the
same way; ca-and; aàçutve-in the effulgence; labdhe-attained; tau-two; ca-also; aàçu-
splendors; väsudeva-Väsudeva; saìkarñaëa-Saìkarñaëa; avatära-incarnations; sücakatayä-
by indicating; nirdiñöau-indicated; iti-thus; tayoù-of Them; eva-certainly; syätäm-may be;
iti-thus; gamyate-is approached; tadéyayoù-of Their expansions; api-also; tayoù-of Them;
aniruddhe-in Lord Aniruddha; abhivyaktiù-manifestation; yujyate-is suitable; eva-certainly.

We may also note in this connection that although the word "keça" is used in the Viñëu
Puräëa, it is not used in the many other descriptions of Lord Kåñëa's appearance found in the
Vedic literaturs. That the word "keça" should mean "effulgence" is supported by Närada
Muni's explanation in the Mokña-dharma that the Lord appears in a variety of forms and
colors. The explanation of the Viñëu Puräëa that the Lord appears as "çukla-kåñëa-keçau" or
"white and black keças" may be understood to mean that the Lord appears in white and black
forms. This may be understood to refer to Lord Väsudeva and Lord Saìkarñaëa, or it may also
refer to Lord Aniruddha.

Text 79

avatäri-tejo-'ntarbhütatväd avatärasya. evam eva sattvam rajas tamaù ity ädi prathama-
skandha-padya-präptam aniruddhäkhya-puruñävatäratvam

avatäri-of the Original Source of all Incarnations; tejaù-the effulgence; antarbhütatvät-

because of being situated within; avatärasya-of the incarnation; evam-in this way; eva-
certainly; sattvaà rajaù tamaù iti ädi-in the verse beginning "sattvam rajas tamaù";
prathama-skändha-of the First Canto of Çrémad-Bhägavatam; padya-präptam-in the verse;
aniruddha-äkhya-known as Aniruddha; puruña-avatäratvam-as a puruña-incarnation.

Viñëu-tattva expansions of the Personality of Godhead are manifested from the bodily rays
of the Lord. (The complexion of Lord Kåñëa is blackish, and therefore the direct expansion of
Lord Kåñëa, which is manifested from His bodily rays, is also blackish: Lord Väsudeva.
Because Lord Saìkarñaëa is manifested from Lord Balaräma, His complexion is also the same
as Lord Balaräma's: white.)
The Puruña-avatära Lord Aniruddha is described in the Çrémad-Bhägavatam (1.2.23):

166
 "The transcendental Personality of Godhead is indirectly associated with the three modes
of material nature, namely passion, goodness, and ignorance, and just for the material world's
creation, maintenance, and destruction, He accepts the three qualitative forms of Brahmä,
Viñëu, and Çiva. Of these three, all human beings can derive ultimate benefit from Viñëu, the
form of the quality of goodness."

Text 80

bhaväné-näthaiù ity ädi païcama-skandha-gadya-präptaà saìkarñaëävatäratvaà ca

bhavasya saìgacchate.

bhaväné-näthaiù iti ädi-in the verse beginning "bhaväné-näthaiù" "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"; pacama-skändha-of the Fifth Canto of
Çrémad-Bhägavatam; gadya-präptam-in the prose passage; saìkarñaëa-of Lord Saìkarñaëa;
avatäratvam-the status of an incarnation; ca-and; bhavasya-of Çiva; saìgacchate-is
manifested.

That Lord Çiva is an expansion of Lord Saìkarñaëa is confirmed in the following prose
statement of Çrémad-Bhägavatam (5.17.16):

"In Ilävåta-varña, Lord Çiva is always encircled by ten billion maidservants of goddess
Durgä, who minister to him. The quadruple expansion of the Supreme Lord is composed of
Väsudeva, Pradyumna, Aniruddha and Saìkarñaëa. Saìkarñaëa, the fourth expansion, is
certainly transcendental, but because His activities of destruction in the material world are in
the mode of ignorance, He is known as tämasé, the Lord's form in the mode of ignorance.
Lord Çiva knows that Saìkarñaëa is the original cause of his own existence, and thus he
always meditates upon Him in trance by chanting the following mantra."

Text 81

tataç ca ujjahära ity asyäyam arthaù. ätmanaù sakäçät çré-väsudeva-saìkarñaëäàça-bhütau

keçau aàçü ujjahära uddhåtavän prakaöé-kåtya darçitavän ity arthaù.

tataù-therefore; ca-also; ujjahära iti-of the word "ujjahära"; asya-of it; ayam-this; arthaù-
the meaning; ätmanaù-the word "ätmanaù"; sakäçät-understood in the sense of "from
Himself; çré-väsudeva-Väsudeva; saìkarñaëa-and Saìkarñaëa; aàça-bhütau-plenary
expansions; keçau-by the word "keçau"; aàçu-two splendid appearances; ujjahära-the word
"ujjahära"; uddhrtavan prakaöé-kåtya darçitavän-manifested; iti-thus; arthaù-the meaning.

Therefore the statement of the Viñëu Puräëa (ujjahärätmanaù keçau sita-kåñëau mahä-
mune) should be understood in the following way: The word "ätmanaù" means "from

167
Himself", the word "keçau" means the two incarnations Väsudeva and Saìkarñaëa, who have
black and white complexions, and the word "ujjahära" means “manifested." The entire
statement means "The Lord then appeared as Väsudeva and Saìkarñaëa, who have black and
white complexions."

Text 82

aträyaà sumerur ity eka-deça-darçanenaiväkhaëòa-sumeru-nirdeçavat tad-darçanenäpi

pürëasyaivävirbhäva-nirdeço jeyaù.

atra-here; ayam-this; sumeruù-Mount Sumeru; iti-thus; eka-deça-one side; darçanena-by

seeing; eva-certainly; akhaëòa-the entire; sumeru-Mount Sumeru; nirdeçavat-like the
revelation; tat-of that; darçanena-by the sight; api-also; pürëasya-of the whole; eva-
certainly; ävirbhäva-appearance; nirdeçaù-indication; jeyaù-should be known.

Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the
entire mountain, in the same way, by properly understanding this verse from Viñëu Puräëa,
one will be able to know the actual nature of Lord Kåñëa's appearance in the material world.

Text 83

atha sa cäpi keçau ity ädikä-vyäkhyä.

udvavarhe yoga-balenätmanaù sakäçäd vicchidya darçayäm äsa. sa cäpi iti ca-çabdaù

pürvam uktaà deva-kartåkaà nivedana-rüpam arthaà samuccinoti.

atha-now; sa cäpi keçau iti ädika-on the verse beginning "sa cäpi keçau"; vyäkhyä-
commentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; sakäçät-
near; ätmanaù-from Himself; sakäçät-near; viccidya-separating; darçayäm äsa-revealed; saù
ca api iti-the words "sa cäpi"; ca-çabdaù-the word "ca"; pürvam-formerly; uktam-spoken;
deva-by the demigods; kartåkam-done; nivedana-of an appeal; rüpam-in the form; artham-
meaning; samuccinoti-refers.

An explanation of the verses from Mahäbhärata quoted in Text 56 follows:

In these verses the word "udvavarhe" means that the Lord appears by His own mystic
potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the
previous
verses.

168
Text 84

api-çabdas tad-udvarhane çré-bhagavat-saìkarñaëayor api hetu-kartåtvaà sücayati.

api-çabdaù-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; çré-
bhagavat-of Lord Väsudeva; saìkarñaëayoù-and Lord Saìkarñaëa; api-also; hetu-kartåtvam-
the condition of being the cause; sücayati-indicates.

The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if
Kåñëa and Balaräma had appeared from Lord Viñëu") indicate that in reality Väsudeva and
Saìkarñaëa are emanations of Kåñëa and Balaräma.

Text 85

tau cäpi iti ca-çabdo 'nukta-samuccayärthatvena bhagavat-saìkarñaëau svayam äviviçatuù.

paçcät tau ca tat tadätmyenäviviçatur iti bodhayati. api-çabdo yatränusyütäv amü, so 'pi tad-
aàça apéti gamayati. tayor eko balabhadro babhüva ity ädikaà tu nara-näräyaëo bhavet. harir
eva bhaven naraù ity ädivat tad-aikyäväpty-apekñayä.

tau capi iti-the words tau capi"; ca-çabdaù-the word "ca"; anukta-unspoken; samuccaya-
arthatvena-with additional meanings; bhagavat-Väsudeva; saìkarñaëau-and Saìkarñaëa;
svayam-personally; äviviçatuù-entered; paçcät-afterwards; tau-the two; ca-also; tat-
therefore; tad-ätmyena-in Their original forms; äviviçatuù-entered; iti-thus; bodhayati-
teaches; api-çabdaù-the word "api"; yatra-where; anusyütau-joined; amü-the two; saù api-
the same person; tat-His; aàçaù-expansions; api-also; iti-thus; gamayati-causes to go;
tayoù-from the two; ekaù-one; balabhadraù-Balaräma; babhüva-became; iti adikam-etc.;
tu-also; nara-näräyaëaù-Nara and Näräyaëa Åñis; bhavet-became; hariù-Hari; eva-certainly;
bhavet-became; naraù-Nara; iti ädivat-as in the passage beginning; tat-of Them; aikya-
oneness; aväpti-attainment; apekñayä-with reference to.

An intricate sequence of events is hinted by the use of the phrase "tau cäpi (the two of
them, also, also)" in this passage from the Mahäbhärata. First: Väsudeva and Saìkarñaëa (the
puruña-incarnations) entered the wombs of Devaké and Rohiëé. Then: Kåñëa and Balaräma
(the original forms of Väsudeva and Saìkarñaëa) entered the wombs of Devaké and Rohiëé
"also". Then, within the womb of Devaké, Väsudeva and Kåñëa joined to become a single
Kåñëa, and within Rohiëé's womb Saìkarñaëa and Balaräma joined to become a single
Balaräma. In this way the word “api" (also) refers to the joining of Kåñëa-Väsudeva and
Balaräma-Saìkarñaëa. In other words, Lord Kåñëa sent His immediate viñëu-tattva expansions
into the material world before He personally came, and when He personally came, He and His
viñëu-tattva forms became united into a single form. This is confirmed in the following
statements:

1. "tayor eko balabhadro babhüva" (the two of Them then became one Balaräma).

169
 2. "nara-näräyaëo bhavet. harir eva bhaven naraù" (Nara-Näräyaëa Åñis joined to become a
single Lord Hari).

Text 86

keçavaù çré-mathuräyäà keçava-sthänäkhya-mahä-yoga-péöhädhipatvena prasiddhaù, sa

eva kåñëa iti.

keçavaù-Kesava; çré-mathuräyäm-in Mathurä; keçava-of Lord Keçava; sthäna-the abode;

äkhya-known as; mahä-great; yoga-péöha-sacred place; adhipatvena-as the ruler;
prasiddhaù-famous; saù-He; eva-certainly; kåñëaù-Kåñëa; iti-thus.

Another meaning of this passage from the Mahäbhärata which explains that Kåñëa appears
as a "keça" is that "Keçava" is specifically the name of Lord Kåñëa when He appears as the
monarch of Mathurä. In this way, the passage from the Mahäbhärata may be paraphrased:
"The original Kåñëa then appeared in His feature as Keçava (the monarch of Mathurä)."

Text 87

ata evodähariñyate bhümeù suretara ity ädi. çré-nåsiàha-puräëe tu sita-kåñëe ca mac-chakté

iti tat-tad-varëa-nirdeçenäàçu-väcaka eva çakti-çabda iti tat-tulya-tätparyopekñayä.

ataù eva-therefore; udahariñyate-it may be said; bhümeù suretara iti ädi-the verse
beginning "bhümeù suretara"; çré-nåsiàha-puräëe-in the Nåsiàha Puräëa; tu-but; sita-
white; kåñëe-and black; ca-and; mat-my; çakti-potencies; tat-tat-various; varëa-colors;
nirdeçena-by describing; aàçu-the effulgence; väcakaù-describing; eva-certainly; çakti-
çabdaù-by the word "çakti"; iti-thus; tat-with that; tulya-equal; tätparya-understanding;
upekñayä-with reference to this.

In the Çrémad-Bhägavatam (2.7.26) Lord Kåñëa is described as "sita-kåñëa-keça". This does

not mean that Kåñëa is an incarnation of a black hair from Lord Viñëu. The actual
explanation of this word is found in the Nåsiàha Puräëa, where the Lord explains: "sita-
kåñëe ca mac-chakté" (I appear in many viñëu-tattva forms, which have complexions of white,
black, and many other colors).

Text 88

çrémad-bhägavatasya tu naiñä prakriyävakalitä. tasmät evaà vadanti räjarñe ity ädivad eva
säbhimatä. kadäcid ätma-gopanäya bhagavän yad anyathä darçayati, tad eva åñayo yathä-mati
prastuvantéti. tad etad anuvädakasya bhümeù suretara-varütha-ity ädau kalayä sita-kåñëa-
keçaù ity asya ca yojanä.

170
 çrémad-bhägavatasya-of the Çrémad-Bhägavatam; tu-but; na-not; eña-this; prakriyä-
avakalitä-fault; tasmät-therefore; evam vadanti räjarñe iti ädivat-just as the verse beginning
with "evam vadanti räjarñe"; eva-certainly; sa-it; abhimatä-may be considered; kadäcit-
sometimes; ätma-Himself; gopanäya-for concealing; bhagavän-the Original Personality of
Godhead; yat-because; anyathä-otherwise; darçayati-displays Himself; tat-for this reason;
eva-certainly; åñayaù-the sages; yatha-mati-as far as their realization permits; prastuvanti-
offer prayers; iti-thus; tat-therefore; etat-this; anuvädakasya-of the speaker; bhümeù
suretara-varütha-iti ädau-the verse beginning with the words "bhümeù suretara-varütha";
kalayä sita-kåñëa-keçaù iti-the phrase "kalayä sita-kåñëa-keçaù"; asya-of this; ca-also;
yojanä-suitable.

Because this phrase from the Bhägavatam (sita-kåñëa-keçaù) is somewhat ambiguous, the
Bhägavatam should not be considered faulty. The phrase from the Bhägavatam describing
Kåñëa's bewilderment when Çälva tricked Him (evaà vadanti räjarñe) is described as an
explanation given by some sages. In other words, although Kåñëa is never actually
bewildered, some sages said that He was bewildered on that occasion. Therefore the
statements of the Bhägavatam sometimes contain the opinions of certain sages according to
their partial understanding. Sometimes the Original Personality of Godhead chooses to
conceal Himself and He appears to be something that He actually is not. Because the Lord
sometimes does not reveal His actual nature, therefore it is said that the sages describe Him
according to their realization. In other words, the opinions of the sages sometimes present an
incomplete view of the Supreme Lord. It is possible to interpret this Bhägavatam verse
(2.7.26) (which describes the "sita-kåñëa-keçaù") as such a partial understanding, even
though it is recorded in the Bhägavatam.

Text 89

kalayä aàçena yaù sita-kåñëa-keçaù, sita-kåñëau keçau yatra tathä-vidhaù, sa eva säkñäd
bhagavän jäta ity evaà kartavyeti.

kalayä-the word "kalayä"; aàçena-means "with His expansions; yaù-who; sita-kåñëa-

keçaù-the phrase "sita-kåñëa-keçaù"; sita-kåñëa keçau yatra tathä-vidhaù-who expands as the
white and black puruña incarnations (Saìkarñaëa and Väsudeva); saù eva-that very same
person; säkñät-directly; bhagavän-the Original Personality of Godhead; jätaù-appeared; iti-
thus; evam kartavya iti-in this way it should be understood.

Lord Kåñëa is therefore the Original Personality of Godhead, and the phrase "kalayä sita-
kåñëa-keçaù" means "The Suprme Personality of Godhead, who expands as the white and
black puruña-incarnations (Lord Saìkarñaëa and Lord Väsudeva)."

171
Text 90

ata eva puruña-näräyaëasya tathägamana-pratipädaka-çré-hari-vaàçi-väkyam api tat-

tejasäm äkarñaëa-vivakñayaivoktam. sarveñäà praveçaç ca tasmin sayuktikam
evodäharaëéyaù.

ataù eva-therefore; puruña-näräyaëasya-of Lord Näräyaëa; tathä-in the same way;

ägamana-Kåñëa's arrival; pratipädaka-describing; çré-hari-vaàça-väkyam-statement of the
Hari-vaàça; api-and; tat-His; tejasam-potency; äkarñaëa-taking; vivakñayä-with an
intention to describe; uktam-spoken; sarveñäm-of all; praveçaù-entrance; ca-also; tasmin-
within Him; sa-yuktikam-with good reason; eva-certainly; udäharaëéyaù-should be
described.

According to the description of Lord Kåñëa's advent found in the Hari-vaàça (and quoted
in Text 59 of this anuccheda), all the potencies of Lord Näräyaëa are present within the form
of Lord Kåñëa. Actually, all the forms of the Personality of Godhead are present within the
original form of Kåñëa.

Text 91

ataù pädmottara-khaëòe nåsiàha-räma-kåñëeñu ñäò-guëya-paripüraëam ity avatäräntara-

sädhäraëyam api mantavyam. kintv avatäräëäm prasaìge teñu çreñöhe vividiñite sämänyatas
tävat sarva-çreñöhas traya uktäù. teñv apy uttarottaraträdhikya-kramäbhipräyeëa çré-kåñëe
çraiñöhyaà vivakñitam. ata eva çré-viñëu-puräëe maitreyena hiraëyakaçiputvädiñu jaya-
vijayayos tayor amukti-mukti-käraëe påñöe çré-paräçaro 'pi çré-kåñëasyaiväty-udbhaöaiçvarya-
prakäçam äha.

ataù-therefore; padma-uttara-khaëòe-in the Uttara Khaëòa of the Padma Puräëa;

nåsiàha-in Lord Nåsiàha; räma-in Lord Räma; kåñëeñu-and in Lord Kåñëa; ñaö-guëya-of the
six opulences; paripüraëam-fullness; iti-thus; avatära-antara-for all the incarnations of
Godhead; sädhäraëyam-universal feature; api-although; mantavyam-should be considered;
kintu-however; avatäräëäm prasaìge-among all the incarnations of Godhead; teñu-among
them; çreñöhe-best; vividisite-desired to be known; sämänyataù-generally; tävat-to that
extent; sarva-of all; çreñöhaù-best; trayaù-three; uktäù-are described; teñu-among them;
api-even; uttara-uttaratra-ädhikya-krama-of each one superior to the preceding one;
abhipräyeëa-with the intention; çré-kåñëe-for Lord Kåñëa; çraiñöhyam-superiority;
vivaksitam-is desired to be spoken; ataù eva-therefore; çré-viñëu-puräëe-in the Viñëu
Puräëa; maitreyena-by Maitreya; hiraëyakaçiputva-ädiñu-in the condition of accepting the
forms of Hiraëyakaçipu and other demons; jaya-of Jaya; vijayoù-and Vijaya; tayoù-of them;
amukti-without liberation; mukti-of liberation; käraëe-when the cause; påñöe-was asked;
çré-paräçaraù-Paräçara Muni; api-also; çré-kåñëasya-of Lord Kåñëa; eva-certainly; ati-great;
udbhaöa-extraordinary; aiçvarya-opulence and prowess; prakäçam-manifestation; äha-
described.

172
 The Padma Puräëa Uttara-khaëòa explains:

nåsiàha-räma-kåñëeñu
ñäò-guëya-paripüraëam

"The six opulences of wealth, strength, fame,

beauty, knowledge and renunciation are fully present in the forms of Lord Nåsiàha, Räma,
and Kåñëa."

Although all the forms of the Personality of Godhead fully display these six opulences,
these three forms are singled out as especially displaying them. Because the most significant
word "nåsiàha-räma-kåñëeñu" is a dvandva-compound, and because the most important
word is generally placed at the end of a compound-word, we may conclude that because
Kåñëa is placed at the end of this compound, He is the most important of all the forms of the
Lord.
This is confirmed in the Viñëu Puräëa, where Maitreya Muni asks Paräçara Muni why Jaya
and Vijaya, although killed by the hands of Lord Nåsiàha, Lord Varäha, and other forms of
the Lord, did not attain liberation, although they both became liberated when killed by the
hand of Lord Kåñëa. To answer this question, Paräçara Muni described Lord Kåñëa's supreme
position among all the forms of the Personality of Godhead, and His supreme opulence and
power.

Text 92

kià ca çré-kåñëam apräpyänyatra tv asuräëäà muktir na sambhavati.

kim ca-furthermore; ca-also; çré-kåñëam-Lord Kåñëa; apräpya-without attaining; anyatra-

otherwise; tu-but; asuräëäm-of demons; muktiù-liberation; na-not; sambhavati-is possible.

Generally speaking, demons cannot attain liberation unless they attain the personal
association of Lord Kåñëa.

Text 93

eva-kära-dvayena svayam eva çré-gétäsu tathä sücanät

eva-kära-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly;

çré-gétäsu-in the Bhagavad-gétä; tathä-in this way; sücanät-from the indication.

This is described in the following verses of Bhagavad-gétä (16.19-20), where Lord Kåñëa
repeats the word "eva" (certainly) twice to emphasize the point:

173
Text 94

tän ahaà dviñataù krürän

saàsäreñu narädhamän
kñipämy ajasram açubhän
äsuréñv eva yoniñu

tän-those; aham-I; dviñataù-envious; krürän-mischievous; saàsäreñu-into the ocean of

material existence; narädhamän-the lowest of mankind; kñipämi-put; ajasram-innumerable;
açubhän-inauspicious; äsuréñu-demoniac; eva-certainly; yoniñu-in the wombs.

"Those who are envious and mischievous, who are lowest among men, are cast by Me into
the ocean of material existence, into various demoniac species of life.

Text 95

äsuréà yonim äpannä

müòhä janmani janmani
mäm apräpyaiva kaunteya
tato yänty adhamäà gatim

äsurém-demoniac; yonim-species; äpannäù-gaining; müòhäù-the foolish; janmani

janmani-in birth after birth; mäm-unto Me; apräpya-without achieving; eva-certainly;
kaunteya-O son of Kunté; tataù-thereafter; yänti-goes; adhamäm-condemned; gatim-
destination.

"Attaining repeated birth amongst the species of demoniac life, such persons can never
approach Me. Gradually they sink down to the most abominable type of existence."

Text 96

kutracid bhagavad-dveñiëäà tat-smaraëädi-prabhävena çrüyatäà vä muktiù. sarveñäm api

tad-dveñiëäà tu mukti-pradatvam anyaträvatäre 'vatäriëi vä na kaccic ca çrüyate. tasmät
teñäm api mukti-datåtväya çré-kåñëa evaiçvarya-prakäçädhikyaà darçayati. yuktam eva
varëayäm äsa sa çré-paräçaraù.

kutracit-sometimes; bhagavat-of the Lord; dveñiëäm-of the enemies; tat-of the Lord;
smaraëa-ädi-by remembrance, or by otherwise rendering service; prabhävena-by the
strength; çrüyatäm-is heard; vä-or; muktiù-liberation; sarveñäm-of all; api-however; tat-
dveñiëäm-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of granting;
anya-other; avatäre-during the incarnation; avatäriëi-the source of incarnations; vä-or; na-
not; kaccit-some; ca-and; çrüyate-is heard; tasmät-for this reason; teñäm-of them; api-
even; mukti-datåtväya-for granting liberation; çré-kåñëaù-Çré Kåñëa; eva-certainly; aiçvarya-

174
opulence; prakäça-manifestation; adhikyam-superiority; darçayati-reveals; yuktam-
properly; eva-certainly; varëayäm äsa-described; saù-he; çré-paräçaraù-Paräçara Muni.

According to the descriptions of the Vedic literatures, although the enemies of the
Supreme Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving
Him in some capacity, generally they do not all become liberated simply by associating with
the Lord or being killed by Him. By killing and liberating these demons, Lord Kåñëa reveals
His transcendental opulence, greater than the opulences of any other form of the Personality
of Godhead. These statements are all confirmed by the explanations spoken by Paräçara Muni
and recorded in the Viñëu Puräëa.

Text 97

ata eva sarvam aiçvarya-säkñät-kärasya mukti-hetutvam uktvä punaç ca pütanädi-mokñaà

vicintya kälanemy-ädéhäà ca tad-abhävam äçaìkya tad apy asahamänas tasya tu çré-
kåñëäkhyasya bhagavataù paramädbhuta-svabhäva eväyam ity uväca sarväntima-gadyena

ataù eva-therefore; sarvam-completely; aiçvarya-opulence; säkñät-kärasya-manifesting;

mukti-liberation; hetutvam-the condition of being the cause; uktvä-having described;
punaù-again; ca-also; pütanä-of Pütanä; ädi-and others; mokñam-the liberation; vicintya-
considering; kälanemi-of Kälameni; ädénäm-and others; ca-also; tat-abhävam-the position
of not being liberated; äçaìkya-suspecting; tat-that; api-also; asahamänaù-not tolerating;
tasya-of Him; tu-but; çré-kåñëa-äkhyasya-named Çré Kåñëa; bhagavataù-of the Original
Personality of Godhead; parama-supreme; adbhuta-astonishing; svabhävaù-nature; eva-
certainly; ayam-this; iti-thus; uväca-said; sarva-all; antima-at the end; gadyena-by the
prose statement.

When Lord Kåñëa considered how Pütanä and other demons had already become liberated,
He began to suspect that perhaps Kälanemi and the other remaining demons would not attain
liberation. This possibility became completely intolerable for the Lord. This astonishing
transcendental nature of the Supreme Personality of Godhead, Lord Kåñëa, is described by
Paräçara Muni at the end of his prose description of the Lord's opulence. Paräçara said (Viñëu
Puräëa 4.15.9):

Text 98

ayaà hi bhagavän kértitaù saàsmåtaç ca dveñänubandhenäpy akhila-suräsurädi-durlabhaà

phalaà prayacchati, kim uta samyag-bhaktimatäm ity anena.

ayam-He; hi-certainly; bhagavän-the Supreme Personality of Godhead; kértitaù-glorified;

saàsmåtaù-remembered; ca-and; dveña-anubandhena-with hatred; api-even; akhila-by all;
sura-the demigods; asura-demons; ädi-and others; durlabham-difficult to attain; phalam-

175
result; prayacchati-grants; kim uta-what to speak?; samyak-bhaktimatäm-of the pure
devotees.

"The Supreme Personality of Godhead, Lord Kåñëa, freely gave liberation to the demons
who, although full of hatred for Him, somehow became immersed in remembering Him or
talking about Him. If the Lord gave to these demons liberation, which is ordinarily very
difficult for them, or even for the demigods or anyone else to achieve, then how shall we be
able to describe the benediction He gave to the pure devotees full of love for Him?"

Text 99

ataù çré-bhägavata-mate tayor janma-traya-niyamaç ca çré-kåñëäd eva tan-mokñaù

sambhaved ity apekñayaiveti jïeyam.

ataù-therefore; çré-bhägavata-of the Çrémad-Bhägavatam; mate-in the opinion; tayoù-of

Jaya and Vijaya; janma-traya-niyamaù-punishment of taking three births as demons; ca-and;
çré-kåñëät-from Çré Kåñëa; eva-certainly; tat-their; mokñaù-liberation; sambhavet-became
possible; iti-thus; apekñayä-in this regard; eva-certainly; iti-thus; jïeyam-it should be
understood.

The Çrémad-Bhägavatam explains that Jaya and Vijaya were cursed to take three births as
demons. We may note in this connection that they were ultimately liberated by Kåñëa. Their
liberation was possible only from the hand of Kåñëa and not from any other form of the Lord.

Text 100

ata eva çré-näradeëäpi tam uddiñyaivoktam vaireëa yaà nåpatayaù ity ädinä, çré-brahmaëä
ca ye ca pralamba-khara-durdara ity ädinä sarveñäà muktidatvaà ca tasya çré-kåñëasya nija-
prabhävätiçayena yathä kathaïcit smartå-cittäkarñaëätiçaya-svabhävät. anyatra tu tathä
svabhävo nästéti nästi muktidatvam. ata eva veëasyäpi viñëu-dveñiëas tadvad äveçäbhävän
mukty-abhäva iti.

ataù eva-therefore; çré-näradena-by Närada Muni; api-also; tam uddiçya-in this

connection; eva-certainly; uktam-is explained; vaireëa yam nåpatayaù iti ädinä-by the verse
(Bhäg. 11.5.48) "vaireëa yaà nåpatayaù çiçupäla-pauëòra-çälvädayo gati-viläsa-vilokanädyaiù
dhyäyanta äkåta-dhiyaù çayanäsanädau tat-sämyam äpur anurakta-dhiyäà punaù kim"; çré-
brahmaëä-by Lord Brahmä ; ca-also; ye ca pralamba-khara-durdara iti ädinä-by the verse
(Bhäg. 2.7.34-35) "ye ca pralamba-khara-dardura-keçy-ariñöa-mallebha-kaàsa-yavanäù kapi-
pauëòrakädyäù anye ca çälva-kuja-balvala-dantavakra-saptokña-çambara-vidüratha-rukmi-
mukhyäù/"ye vä mådhe samiti-çälina ätta-cäpäù kämboja-matsya-kuru-såjaya-kaikayädyäù
yäsyanty adarçanam alaà bala-pärtha-bhéma-vyäjähvayena hariëä nilayaà tadéyam";
sarveñäm-of all; muktidatvam-the position of granting liberation; ca-and; tasya-of Him; çré-
kåñëasya-Çré Kåñëa; nija-prabhava-atiçayena-by His great potency; yathä-just as; kathaïcit-
in every way; smaåtå-of the meditator; citta-the mind; äkarñaëa-attracting; atiçaya-great;

176
svabhävät-because of nature; anyatra-otherwise; tu-but; tathä-in that way; sva-own;
bhävaù-nature; na-not; asti-is; na-not; asti-is; muktidatvam-the position of granting
liberation; ataù eva-for this reason; veëasya-of King Veëa; api-also; viñëu-for Lord Viñëu;
dveñiëaù-full of hatred; tädvat-in that way; äveça-entrance; abhävät-because of the non-
existence; mukti-of liberation; abhävaù-non-existence; iti-thus.

Even demons who are killed by Lord Kåñëa, or who think of Him at the time of death in a
spirit of enmity, attain liberation. This is confirmed by Närada Muni in the following verse of
Çrémad-Bhägavatam (11.5.48):

"Kings like Çiçupäla, Pauëòraka and Çälva meditated in envy upon the movements, playful
gestures, glances and other attractions displayed by Lord Kåñëa. Thus fixing their minds
while engaged in lying down, sitting, and in all activities, they attained a status equal to His.
How then to compare with those whose minds are naturally attached to Him in a favorable
mood?"*

It is also confirmed by Lord Brahmä in these words (Çrémad-Bhägavatam 2.7.34):

"All demonic personalities like Pralamba, Dhenuka, Baka, Keçé, Ariñöa, Cäëüra, Muñöika,
Kuvalayäpéòa elephant, Kaàsa, Yavana, Narakäsura and Pauëòraka, great marshals like Çälva,
Dvivida monkey and Balvala, Dantavakra, the seven bulls, Çambara, Vidüratha and Rukmé, as
also great warriors like Kämboja, Matsya, Kuru, Såïjaya and Kekaya, would all fight
vigorously, either with the Lord Hari directly or with Him under His names of Baladeva,
Arjuna, Bhéma, etc. And the demons, thus being killed, would attain either the impersonal
brahmajyoti or His personal abode in the Vaikuëöha planets."*

By His own transcendental potency, Lord Kåñëa can grant liberation to anyone, regardless
of how they think of Him. It is only Lord Kåñëa who will always grant liberation to the
demons killed by Him. If one is thinking of Lord Kåñëa, even adversely, at the time of death,
he will certainly become liberated. If one hatefully thinks of any other form of the Lord at the
time of death, he may not necessarily become liberated. For example, the demon Veëa was
unable to think of the form of Çré Kåñëa at the time of his death, and therefore the demon did
not attain liberation. One who, at the time of his death meditates on the Personality of
Godhead in a spirit of animosity is only assured of liberation if the object of his meditation is
specifically the form of Çré Kåñëa.

Text 101

ata evoktam tasmät kenäpy upäyena manaù kåñëe niveçayet iti.

ataù eva-therefore; tasmät-therefore; kenäpi-by any; upäyena-means; manaù-the mind;

kåñëe-in Kåñëa; niveçayet-one should fix.

177
 Because liberation is attainable even for one who remembers the form of Çré Kåñëa even in
a spirit of animosity, it is said in the Çrémad-Bhägavatam (7.1.33):

"Therefore one must somehow think of Kåñëa, whether in a friendly way, or inimically."

Text 102

tasmäd asty eva sarvato 'py äçcaryatamä çaktiù çré-kåñëasyeti siddham.

tasmät-from this evidence; asti-there is; eva-certainly; sarvataù-completely; api-also;

äçcaryatama-most astonishing; çaktiù-potency; çré-kåñëasya-of Çré Kåñëa; iti-thus; siddham-
the conclusion.

From these statements we may conclude that Lord Kåñëa is the master of the most
wonderful transcendental potency.

Text 103

tad evaà virodha-parihäreëa viruddhärthänäm apy arthänukülyena çré-kåñëasya svayaà-

bhagavattvam eva dåòhé-kåtam.

tat-therefore; evam-in this way; virodha-objections; parihäreëa-by removing; viruddha-

arthänäm-of the improperly interpreted scriptural passages; artha-änukülyena-by the proper
interpretation; çré-kåñëa-of Çré Kåñëa; svayam-bhagavattvam-the status of the Original
Personality of Godhead; eva-certainly; dåòhé-kåtam-is conclusively proven.

By answering all objections and by giving the proper interpretation of those scriptural
passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have
firmly established the fact that Lord Kåñëa is the Original Form of the Personality of
Godhead.

Text 104

tatra ca vedänta-süträdäv apy ekasya mahä-väkyasya nänä-väkya-virodha-parihäreëaiva

sthäpanäya darçayan näpy atraivedåçam ity açraddheyam. väkyänäà durbala-balitvam eva
vicaraëéyam, na tu bahv-alpatä. dåçyate ca loke-ekenäpi yuddhe sahasra-paräjaya iti. evam ca
bahu-virodha-parihäreëaiva svasmin çré-kåñëäkhye para-brahmaëi sarva-vedäbhidheyam äha

tatra-in this connection; ca-also; vedänta-sütra-in the Vedänta-sütra; ädau-and other

Vedic literatures; api-also; ekasya-of one; mahä-väkyasya-great statement; nänä-various;
väkya-statements; virodha-opposition; parihäreëa-by removing; eva-certainly; sthäpanäya-
of establishing; darçayan-showing; na-not; api-but; atra-here; eva-certainly; édåçam-in this

178
way; iti-thus; açraddhä-lack of faith; iyam-this; väkyänäm-of statements; durbala-of the
weak; balitvam-strength; eva-certainly; vicaraëéyam-to be established; na-not; tu-but;
bahu-of many statements; alpatä-weakness; dåçyate-is observed; ca-also; loke-in the world;
ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands; parajayaù-victor; iti-thus;
evam-in the same way; ; ca-also; bahu-many; virodha-objections; parihäreëa-by removing;
eva-certainly; svasmin-in Himself; kåñëa-äkhye-named Kåñëa; para-brahmaëi-the Supreme
Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-name-äha-says.

Someone may object: By speaking only a few arguments, you have attempted to refute the
great mass of evidence against your theory. I cannot believe your conclusion.
To this I reply: In the Vedänta-sütra and other Vedic literatures many lengthy arguments
are refuted in a few words. The length of an argument is not the criterion of whether it is true
or not. Even in the material world we may see an example of this, for sometimes a single
strong fighter may defeat a thousand soldiers in the battle. In the same way a single strong
argument may defeat thousands of illogical words. All of your arguments are defeated by
Lord Kåñëa Himself, for He describes Himself as the ultimate meaning of all the Vedic
literatures in the following words (Çrémad-Bhägavatam 11.21.42-43):

Text 105

kià vidhatte kim äcañöe

kim anüdya vikalpayet
ity asyä hådayaà loke
nänyo mad veda kaçcana

mäà vidhatöe 'bhidhatte mäà

vikalpyäpohyate hy aham

kim-what; vidhatte-direct; kim-what; äcañöe-declare; kim-what; anüdya-taking as the

object; vikalpayet-may conjecture; iti-thus; asyäù-of the Vedic literature; hådayam-
intention; loke-in this world; na-not; anyaù-other; mat-than Me; veda-knows; kaçcana-
anyone; mäm-Me; vidhatte-they ordain; abhidhatte-set forth; mäm-Me; vikalpya-
speculating; aphyate-am fixed; hi-certainly; aham-I.

"What is the direction of all Vedic literatures? On whom do they set focus? Who is the
purpose of all speculation? Outside of Me no one knows these things. Now you should know
that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic
literature is to know Me by different speculations, either by indirect understanding or by
dictionary understanding. Everyone is speculating about Me."

Sarva-samvadini Comment

179
 kià vidhatte iti; asya cürëika-praghaööake keça"-çabda-vyäkhyäne çré-hari-vaàça-väkyäni

tatra sä pärvaté näma

guhä devaiù sudurgamä
tribhis tasyaiva vikrantair
nityaà parvasu püjitä

puräëaà tatra vinyasya

dehaà harir udära-dhéù
ätmänaà yojayäm äsa
vasudeva-gåhe prabhuù iti.

kim vidhatte iti-Çrémad-Bhägavatam 11.21.42-43 quoted on @ page 234; asya-of this verse;
cürëika-praghaööake-in the style of composition known as "cürëika"; keça-çabda-of the word
"keça"; vyäkhyäne-in the explanation; çré-hari-vaàça-of the Hari-vaàça; väkyäni-the
statements; tatra-there; sä-that; pärvaté-of the mountain; näma-indeed; guhä-the cave;
devaiù-by the demigods; sudurgamä-very difficult to be approached; tribhiù-by three; tasya-
of Him; eva-certainly; vikrantaiù-powerful; nityam-eternally; parvasu-in that place; püjitä-
worshipped; puräëam-existing from time immemorial; tatra-there; vinyasya-placing;
deham-form; hariù-Lord Hari; udära-dhéù-magnanimous; ätmänam-Himself; yojayäm äsa-
manifested; vasudeva-of Mahäräja Vasudeva; gåhe-in the home; prabhuù-the Supreme
Master.

That Lord Kåñëa is not an incarnation of one of Lord Viñëu's hairs, but is directly the
Original Supreme Personality of Godhead is also confirmed in the following statement of the
Hari-vaàça:

"The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot
approach, then appeared in that mountain cave in His primeval original transcendental form.
After being worshipped by Brahmä , Çiva, and Viñëu, the magnanimous Supreme Lord
appeared within the home of Mahäräja Vasudeva."

Anuccheda 30

Text 1

öad evam, kåñëas tu bhagavän svayam ity etat-pratijä-väkyäya mahä-véra-räjäyevätmanaiva

nirjityätmasät-kåta-virodhi-çatärthäyäpi çobhä-viçeñeëa prekñävatäm änandanärthaà
caturaìgiëéà senäm ivänyäm api vacana-çreëém upaharämi. tatra tasya lélävatära-kartåtvam
äha

tat-therefore; evam-in this way; kåñëaù tu bhagavän svayam iti-the statement "kåñëas tu
bhagavän svayam (Bhäg. 1.3.28); etat-of this; pratijä-assertion; väkyäya-for statement;

180
mahä-great; véra-of heros; räjäya-for the ruler; iva-just as; ätmanä-personally; iva-just as;
nirjitya-having defeated; ätmasat-kåta-brought under subjugation; virodhi-of those
attempting to refute the arguments; çata-of hundreds; arthäya-meanings; api-even; çobhä-
with a beauty; viçeñeëa-specific; prekñävatäm-of the observers; änandana-artham-for the
delight; caturaìgiëém-consisting of four parts (footsoldiers, cavalry, chariot warriors, and
warriors riding elephants); senäm-army; iva-just like; anyäm-the other; api-even; vacana-
of words; çreëim-multitude; upharämi-I bring; tatra-in this connection; tasya-of Lord
Kåñëa; lélä-avatära-of pastime incarnations; kaåtåtvam-the status as the original source.

Our paribhäñä-sütra (kåñëa tu bhagavän svayam) now appears as a great heroic king who
has just defeated hundreds of enemies in the form of opposing arguments and completely
brought them under his submission to the great delight of all onlookers. I shall now bring
into view the multitude of arguments that forms the footsoldiers, cavalry, chariot warriors
and elephant-riding warriors of his army. The first division of that army consists of the
arguments to prove that Çré Kåñëa is the origin of all lélä-avatäras (pastime incarnations). At
the beginning of this division is the following verse spoken by the demigods to Lord Kåñëa
(Çrémad-Bhägavatam 10.2.40):

Text 2

matsyäçva-kacchapa-nåsiàha-varäha-haàsa-
räjanya-vipra-vibudheñu kåtävatäraù
tvaà päsi nas tri-bhuvanaà ca yathädhuneça
bhäraà bhuvo hara yadüttama vandanaà te
ity ädi spañöam deväù çré-bhagavantam.

matsya-the fish incarnation; açva-the horse incarnation; kacchapa-the tortoise

incarnation; nåsiàha-the Narasiàha incarnation; varäha-the Varäha incarnation; haàsa-the
swan incarnation; räjanya-incarnations as Lord Rämacandra and other kñatriyas; vipra-
incarnations as brähmaëas like Vämanadeva; vibudheñu-among the demigods; kåta-
avatäraù-appeared as incarnations; tvam-Your Lordship; päsi-please save; naù-us; tri-
bhuvanam ca-and the three worlds; yathä-as well as; adhunä-now; éça-O Supreme Lord;
bhäram-burden; bhuvaù-of the earth; hara-please diminish; yadu-uttama-O Lord Kåñëa,
best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; ädi-beginning;
spañöam-the meaning is clear; deväù-the demigods; çré-bhagavantam-to Lord Kåñëa.

"O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a
tortoise, Narasiàhadeva, a boar, a swan, Lord Rämacandra, Paraçuräma and, among the
demigods, Vämanadeva, to protect the entire world by Your mercy. Now please protect us
again by Your mercy by diminishing the disturbances in this world. O Kåñëa, best of the
Yadus, we respectfully offer our obeisances unto You."*

181
Anuccheda 31

tathä, sureñv åñéñv éça tathaiva ity ädi. spañöam, brahmä tam.

tathä-in the same way; sureñu åñéñu éça tathä eva iti ädi-the Çrémad-Bhägavatam 10.14.20
("sureñv åñéñv éça tathaiva nåñv api, tiryakñu yadaùsv api te 'janasya, janmäsatäà curmada-
nigrahäya, prabho vidhätaù sad-anugrahäya"); spañöam-clear; brahma-Brahmä ; tam-to Lord
Kåñëa.

This is confirmed in the following verse spoken by Brahmä to Lord Kåñëa (Çrémad-
Bhägavatam 10.14.20):

"O Original Personality of Godhead, O creator of the entire cosmic manifestation, although
You never take birth You nevertheless appear among the demigods, sages, human beings,
animals, and aquatics, in order to crush the false pride of the demons, and bestow Your
mercy to the saintly devotees."*

Anuccheda 32

tathä, bahüni santi nämäni rüpäëi ca sutasya te ity ädi. spañöam. gargaù çré-vraja-räjam.

tathä-in the same way; bahüni santi nämäni rüpäëi ca sutasya te iti ädi-the Çrémad-
Bhägavatam (10.8.15) ("bahuëi santi nämäni rüpäëi ca sutasya te, guëa-karmäëurüpäëi täny
ahaà veda no janaù"); spañöam-clear; gargaù-Gargäcärya; çré-vraja-räjam-to the king of
Vrajabhümi.

This is also confirmed in the following verse (Çrémad-Bhägavatam 10.8.15) spoken by

Gargäcärya to Nanda Mahäräja:

"For this son of yours (Kåñëa) there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in general do not
understand them."*

Anuccheda 33

Text 1

evam yasyävatära jïäyante çaréreñv açarériëaù ity ädi. çarériñv açarériëa ity api jïäne hetu-
garbha-viçeñaëam. çarériñu madhye 'py avatérëasya sataù svayam açarériëaù.

evam-in the same way; yasya avatäraù jïäyante çaréreñu açarériëaù iti ädi-in the Çrémad-
Bhägavatam 10.10.34 ("yasyävatärä jïäyante çarérñve açarériëaù, tais tair atulyätiçayair véryair
dehiñv asaìgataiù"); çaréreñu-among the conditioned souls who have material bodies;
açarériëaù-without a material body; iti-thus; api-although; jïäne-in knowledge; hetu-of

182
causes; garbha-the origin; viçeñaëam-distinguishing characteristic; çarériñu-among
embodied beings; madhye-in the midst; api-although; avatérëasya-incarnated; sataù-of the
Absolute Truth; svayam-personally; açarériëaù-without a material body.

This is also confirmed in the following verse spoken by Nalaküvara and Maëigréva to Lord
Kåñëa (Çrémad-Bhägavatam 10.10.34):

"Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities
impossible for such creatures to perform: extraordinary, incomparable, transcendental
activities of unlimited power and strength. These bodies of Yours, therefore, are not made of
material elements, but are incarnations of Your Supreme Personality."*

This statement explains that the forms of Lord Kåñëa are always spiritual.

Text 2

nätaù paraà parama yad bhavataù svarüpam ity ädi dvitéya-sandarbhodähäraëa-

praghaööaka-dåñöyä jévavad deha-dehi-pärthäkyäbhävena mukhyamatvärthayogät.
kuverätmajau çré-bhagavantam.

nataù paraà parama yad bhavataù svarüpam iti ädi-Çrémad-Bhägavatam 3.9.3; dvitéya-
sandarbha-in the second Sandarbha; udäharaëa-prabhaööaka-dåñöyä-by the description;
jévavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the
body; pärthäkya-of separateness; abhävena-because of non-existence; mukhyamatvärtha-
ayogät-because of the inappropriateness; kuvera-ätmajau-the two sons of Kuvera; çré-
bhagavantam-to the Supreme Lord.

This is also confirmed in the following verse spoken by Brahmä to Lord Kåñëa (Çrémad-
Bhägavatam 3.9.3):

"O my Lord, I do not see a form superior to Your present form of eternal bliss and
knowledge."*

In the verse beginning "yasyävatäraù" (Çrémad-Bhägavatam 10.10.34) we should not

interpret the word “açarériëaù" to mean "formless". The actual meaning is that because the
Supreme Lord does not manifest an external material body different from Himself, He is
therefore called “açarériëaù". This has already been explained in the second (Bhagavat)
sandarbha. Someone may argue that the word “açarériëaù" should be interpreted as
"formless" becuse that is the direct meaning of the word. To this objection I reply: Because
this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme
Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning
("formless") should be rejected, and the secondary meaning of the word ("without an
external material body") should be accepted.

183
Anuccheda 34

aparam

yat-päda-paìkaja-rajaù çirasä bibharti

çrér abjajaù sagiriçaù saha loka-pälaiù
lélä-tanuù sva-kåta-setu-parépsayä yaù
kälo 'dadhät sa bhagavän mama kena tuñyet.

spañöam. nagnajit çré-bhagavantam.

aparam-further; yat-whose; päda-feet; paìkaja-lotus; rajaù-dust; çirasä-on the head;

bibharti-carries; çrér-Lakñmé; abjajaù-Brahmä; sagiriçaù-with Çiva; saha-with; loka-pälaiù-
the protectors of the planets; lélä-for pastimes; tanuù-form; sva-kåta-accepted; setu-
principles of religion; parépsayä-with a desire; yaù-who; kälaù-time; adadhät-placet; saù-
He; bhagavän-the Supreme Lord; mama-my; kena-by what?; tuñyet-may please; spañöam-
clear; nagnajit-Nagnajit; çré-bhagavantam-to the Supreme Personality of Godhead.

This is also confirmed in the following verse (Çrémad-Bhägavatam 10.58.37) spoken by

King Nagnajit to Lord Kåñëa:

"O Lord who accepts the form of the various pastime-incarnations in order to protect the
principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakñmé,
Brahmä, Çiva, and all the demigods upon their heads, O Supreme Personality of Godhead,
what may I do to please You?"

Anuccheda 35

Text 1

paraà ca

namas tasmai bhagavate

kåñëäyakuëöha-medhase
yo dhatte sarva-bhütänäm
abhaväyoñatéù kaläù

param-in another place (Bhäg. 10.87.46); ca-also; namaù-I offer my respectful obeisances;
tasmai-to Him; bhagavate-the Original Personality of Godhead; kåñëäya-Lord Kåñëa;
akuëöha-medhase-omniscient; yaù-who; dhatte-accepts; sarva-of all; bhutänäm-living
entities; abhaväya-for the liberation; uñatiù-auspicious; kaläù-forms of His plenary
expansions.

184
 This is also confirmed in the Çrémad-Bhägavatam (10.87.46), where Närada Muni offers
the following prayer:

"I offer my respectful obeisances to Lord Kåñëa, the all-knowing Original Personality of
Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His
many incarnations."

Text 2

öékä namaù iti çré-kåñëävatäratayä näräyaëaà stauti, ete cäàsa-kaläù puàsaù kåñëas tu
bhagavän svayam, ity ukteù ity eñä. ata eva çruti-stava-çravaëänantaraà tasmä eva
namaskärät çruti-stutäv api çré-kåñëa eva stutya ity äyätam.

öékä-commentary; ca-also; namaù iti-this verse, which begins with the word "namaù"; çré-
kåñëa-avatäratayä-the appearance of Lord Kåñëa; näräyaëam-Näräyaëa Åñi; stauti-glorifies;
ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam iti ukteù-from the statement "Kåñëas tu
bhagavän svayam"; iti eñä-the same; ataù eva-therefore; çruti-of the personified Vedas;
stava-of the prayers; sravaëä-hearing; anantaram-after; tasmai-to Him; eva-certainly;
namaskärät-because of obeisances; çruti-of the personified Vedas; stutau-in the prayers; api-
also; çré-kåñëaù-Çré Kåñëa; eva-certainly; stutyaù-glorified; iti-thus; äyätam-concluded.

Çrédhara Svämé explains in his commentary on this verse:

"Speaking to Näräyaëa Åñi, Närada glorified the appearance of Lord Kåñëa by speaking this
verse, which confirms the truth of the statement "ete cäàça-kaläù puàsaù kåñëas tu
bhagavän svayam". In this way, at the end of the Prayers of the Personified Vedas, Närada
Muni affirmed that Lord Kåñëa is the Original Personality of Godhead, the source of all
incarnations.

Text 3

tathaiva çrutibhir api nibhåta-marun-mano-'kña-dåòha-yoga-yujaù ity ädi padye nijäri-

mokña-pradatvädy-asädhäraëa-liìgena sa eva vyaïjitaù. spañöam. çré-näradaù.

tathä-in the same way; eva-certainly; çrutibhiù-by the Personified Vedas; api-also;
nibhåta-marun-mano-'kña-dåòha-yoga-yujaù iti ädi padye-in the Çrémad-Bhägavatam 10.87.23
"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 samadåço
'ìghri-saroja-sudhäù"; nija-own; ari-enemies; mokña-liberation; pradatva-giving;
asädhäraëa-extraordinary; liìgena-by the quality; saù-He; eva-certainly; vyajitaù-
characterized; spañöam-the rest of the verse is clear; çré näradaù-Närada Muni.

185
 Because Lord Kåñëa grants liberation even to the enemies killed by Him, He is unique
among all the forms of the Personality of Godhead. This is confirmed by the following
statement spoken by the Personified Vedas and repeated by Närada Muni in Çrémad-
Bhägavatam (10.87.23):

"By practicing the mystic yoga system and controlling their breath, the great sages
conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul
within their hearts and ultimately entered into the impersonal Brahman. However, even the
enemies of the Supreme Personality of Godhead attain that position simply by thinking of the
Supreme Lord."*

Anuccheda 36

Text 1

tathä guëävatära-kartåtvam äha

ity uddhavenäty-anurakta-cetasä
påñöo jagat-kréòanakaù sva-çaktibhiù
gåhéta-mürti-traya éçvareçvaro
jagäda saprema-manohara-smitaù

tathä-in the same way; guëa-of the modes of material nature; avatära-incarnations;
kaåtåtvam-the state of accepting; äha-describes; iti-thus; uddhavena-by Uddhava; ati-
anurakta-cetasä-in a spirit of unalloyed devotional service; påñöaù-inquired; jagat-for whom
the universe; kréòanakaù-is just like a toy; sva-with His own; çaktibhiù-potencies; gåhéta-
accepted; mürti-trayaù-the three forms of the guëa-avatäras; éçvara-éçvaraù-the supreme
controller of all controllers; jagäda-spoke; sa-prema-affectionate; manohara-enchanting;
smitaù-with a smile; spañöam-the meaning of the verse is clear.

That Lord Kåñëa is the source of all the guëa-avatäras (Viñëu who controls the mode of
goodness, Brahmä who controls the mode of passion, and Çiva who controls the mode of
ignorance) is confirmed in the following verse from Çrémad-Bhägavatam (11.29.7):

"When the great pure devotee Uddhava had asked this question, Lord Kåñëa, who accepts
the forms of the three guëa-avatäras (Viñëu, Brahmä and Çiva), who controls the universe
with His various potencies just as a child controls a toy, and who is the supreme controller of
all the demigods, smiled in a charming and affectionate way and replied to His devotee's
question in the following words."**

Text 2

186
 atra ajänatäm tvat-padavém ity udähåtaà vacanam apy anusandheyam. çré-çukaù.

atra-in this connection; ajänatäà tvat-padavéà-Çrémad-Bhägavatam 10.14.19 ("ajänatäà

tvat-padavém anätmany ätmätmä bhäsi vitatya mäyäm såñöäv ivähaà jagato vidhäna iva tvam
eño 'nta iva tri-netraù."); iti-thus; udähåtam-said; vacanam-statement; api-also;
anusandheyam-should be considered; çré-çukaù-Çré Sukadeva Gosvämé.

In this connection we may note the following statement spoken by Brahmä to Lord Kåñëa
(Çrémad-Bhägavatam 10.14.19):

"O Lord Kåñëa, persons who are unaware of Your inconceivable energy cannot understand
that You alone expand Yourself as the creator Brahmä, maintainer Viñëu, and annihilator
Çiva. Persons who are not in awareness of things as they are contemplate that I, Brahmä, am
the creator, Viñëu is the maintainer, and Lord Çiva is the annihilator. Actually You are alone
everything: creator, maintainer and annihillator."*

Anuccheda 37

Text 1

atha puruñävatära-kartåtvam apy äha

iti matir upakalpitä vitåñëä

bhagavati sätvata-puìgave vibhümni
sva-sukham upagate kvacid vihartuà
prakåtim upeyuñi yad-bhava-pravähaù

çré-bhéñmaù uväca-Çré Bhéñmadeva said; iti-thus; matiù-thinking, feeling and willing;

upakalpitä-invested; vitåñëä-freed from all sense desires; bhagavati-unto the Personality of
Godhead; sätvata-puìgave-unto the leader of the devotees; vibhümni-unto the great; sva-
sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartum-
out of transcendental pleasure; prakåtim-in the material world; upeyuñi-do accept it; yat-
bhava-from whom the creation; pravähaù-is made and annihilated.

That Lord Kåñëa is the origin of the puruña-avatäras, who are the creators of the material
universes, is confirmed in the following prayer spoken by Bhéñmadeva to Lord Kåñëa
(Çrémad-Bhägavatam 1.9.32):

"Let me now invest my thinking, feeling and willing, which were so long engaged in
different subjects and occupational duties, in the all-powerful Lord Çré Kåñëa. He is always
self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental

187
pleasure by descending on the material world, although from Him only the material world is
created."*

Text 2

öékä ca parama-phala-rüpaà çré-kåñëa-ratià prärthayituà prathamaà svakåtam arpayati iti

iti vigato bhüma yasmät tasmin. yam apekñyänyatra mahattvaà nästéty arthaù. tad eva
paramaiçvaryam äha sva-sukham svarüpa-bhütaà paramänandaà upagate präptavaty eva.
kvacit kadäcid vihartum kréòitum prakåtim upeyuñi svékåtavati, na tu svarüpa-tirodhanena
jévvat päratantryam ity arthaù. vihartum ity uktaà prapaïcayati yad yato bhava-pravähaù
såñöi-paramparä bhavati ity eñä.

öékä-commentary; ca-and; parama-ultimate; phala-result; rüpaà-form; çré-kåñëa-for

Lord Kåñëa; ratià-attraction; prärthayituà-to pray; prathamaà-first; svakåtam-accepted;
arpayati-offers; iti-thus; iti-thus; vigato-gone; bhüma-the Lord; yasmät-from whom;
tasmin-in Him; yam-whom; apekñya-in relation; anyatra-in someone else; mahattvaà-
greatness; na-not; asti-is; iti-thus; arthaù-meaning; tad-this; eva-certainly; parama-
supreme; aiçvaryam-opulence; äha-said; sva-sukham-own happiness; svarüpa-own form;
bhütaà-manifested; parama-supreme; änandaà-bliss; upagate-attained; präptavati-gives;
eva-indeed; kvacit-somewhere; kadäcid-sometime; vihartum-to play; kréòitum-to play;
prakåtim-nature; upeyuñi-attains; svékåtavati-accepted; na-not; tu-indeed; svarüpa-own
form; tirodhanena-by disappearance; jév-a jéva; vat-like; päratantryam-independence; iti-
thus; arthaù-the meaning; vihartum-to enjoy pastimes; iti-thus; uktaà-said; prapaïcayati-
creates; yad-which; yataù-from which; bhava-pravähaù-material world; såñöi-paramparä-
creation; bhavati-is; iti-thus; eñä-this.

The following explanation of this verse is found in Çrédhara Svämé's commentary:

"In this verse Bhéñmadeva prays for attraction to Lord Kåñëa, which he considers the
supreme goal of life, and aside from which there is nothing worth praising. Bhéñma also
describes the transcendental opulences of the Lord by using the words `sva-sukham upagate'
(full of all transcendental bliss). Bhéñma says `kvacid vihartuà prakåtim upeyuñi' (The Lord
sometimes descends to this material sphere to display His transcendental pastimes). The Lord
appears in this world and again disappears from it according to His own desire. He is
completely independent, and He is not forced to enter the material sphere, as the conditioned
souls are. Indeed, Lord Kåñëa is actually the creator of the cosmic manifestation (`yad-bhava-
pravähaù')."

Text 3

evam eva tam pratyuktaà devair apy ekädaçe tvattaù pumän samädhigatya yayäsya véryam,
dhatte mahantam iva garbham amogha-véryaù. iti.

188
 evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devaiù-by the demigods;
api-also; ekädaçe-in the Eleventh Canto (Bhäg. 11.6.16); tvattaù-from You; pumän-the
puruña-avatära; samadhigatya-having attained; yayä-by the material potency; asya-of the
universe; véryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbham-
the womb; amogha-infallible; véryaù-power.

This is also confirmed in the following prayer spoken by the demigods and recorded in
Çrémad-Bhägavatam (11.6.16):

"O Lord Kåñëa, You are the originn of the puruña-incarnation who is like the father who
impregnates the womb of material nature."

Text 4

öékä ca tvattaù puruñaù véryam çaktim samädhigatya präpya yayä mäyayä saha mahantaà
dhatte. kam iva asya viçvasya garbham iva ity eñä. bhéñmaù çré-bhagavantam.

öékä-Çrédhara Svämé's commentary; ca-also; tvattaù-the word "from You"; puruñaù-the

puruña-incarnation; véryam-the word véryam; çaktiù-means "potency"; samadhigatya-
"samadhigatya"; präpya-means "having attained"; yayä-"by which"; mäyayä-means "by
maya"; saha-with; mahantam dhatte-creates the material world; kam iva-to what may it be
compared?; asya-of this; viçvasya-universe; garbham iva-like the womb; iti-thus; esa-the
commentary; bhéñmaù-Bhéñma; çré-bhagavantam-to the Supreme Personality of Godhead.

This verse is explained by Çrédhara Svämé in the following way:

"In this verse the word `tvattaù' means `the puruña-avatära is manifested from You', and the
word `véryam' means `potency'. `Samädhigatya' means `having attained' and `yayä' means `by
the material creative potency mäyä'. In this way the Lord manifests the material creation
(`mahantaà dhatte'). To what may this material world be compared? It may be compared to
`asya garbham iva' (like a womb impregnated by the Supreme Lord)."

Anuccheda 38

ata eva bhava-bhayam apahantum ity ädau tasyädi-puruñatvaà çreñöhatvam apy äha,
puruñam åñabham ädyam kåñëa-saàjïaà nato 'smi iti. kåñëeti saàjïa tan-nämatvenäti-
prasiddhir yasyeti mürty-antaraà niñidhyate. tan-mürter namaskriyamänatvena ca nitya-
siddhatvaà darçyate. tatraiva öékä-kådbhir api taà vande paramänandaà nandanandana-
rüpiëam ity uktam. çré-çukaù.

ataù eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove;

iti-thus; ädau-beginning; tasya-of Him; ädi-puruñatvam-the position of being the Original

189
Personality of Godhead; çreñöhatvam-the position of being the best; api-also; äha-describes;
puruñam-person; åñabham-best; ädyam-original; kåñëa-saàjïam-named Kåñëa; nataù asmi-
I offer my respectful obeisances to Him; iti-thus; kåñëa-Kåñëa; iti-thus; saàja-name; tat-
nämatvena-by this name; ati-great; prasiddhiù-fame; yasya-of whom; iti-thus; mürti-forms;
antaram-other; niñidhyate-are eclipsed; tat-mürteù-of that form; namaskriyamänatvena-by
offering obeisances; ca-also; nitya-siddhatvam-eternal perfection; darçyate-is revealed;
tatra-there; eva-certainly; öékä-kådbhiù-by the author of the commentary; api-also; tam-to
Him; vande-I offer my respectful obeisances; paramänandam-full of transcendental bliss;
nanda-of Nanda Mahäräja; nandana-the son; rüpiëam-with the form; iti-thus; uktam-
described; çré-çukaù-Çré Çukadeva Gosvämé.

Çukadeva Gosvämé clearly explains that Lord Kåñëa is the Supreme Original Personality of
Godhead in the Çrémad-Bhägavatam (11.29.49), where he says:

"I offer my respectful obeisances to Lord Kåñëa, the Original form of the Personality of
Godhead."

From this it may be observed that Kåñëa is the most important name of the Lord, and His
two armed form as Kåñëa is His most important form. This eternal supreme status of Lord
Kåñëa is revealed in this verse where Çukadeva Gosvämé offers His respects to the Lord. This
is also confirmed by Çrédhara Svämé, the foremost commentator on Çrémad-Bhägavatam in the
following words:

"I offer my respectful obeisances unto the supremely blissful Original Personality of
Godhead, who is known as the son of Mahäräja Nanda."

Anuccheda 39

Text 1

tad evam jagåhe ity ädi-prakaraëe yat svayam utprekñitaà tac ca çré-svämi-sammatyäpi
dåòhé-kåtam.

tat-therefore; evam-in this way; jagåhe iti adi prakarane-in the chapter beginning jagåhe"
(Bhägavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekñitam-
indicated; tat-that; ca-also; çré-svämi-of Çrédhara Svämé; sammatya-by the opinion; api-
also; dåòhé-kåtam-confirmed.

In this way Çrédhara Svämé has confirmed the statement of Çrémad-Bhägavatam (Canto
One, Chapter Three) that Çré Kåñëa is the Original Personality of Godhead.

190
Text 2

punar api tat-sammatir abhyasyate yathä

çrutväjitaà jaräsandhaà
nåpater dhyäyato hariù
ahopäyaà tam evädya
uddhavo yam uväca ha.

öékä ca ädyaù hariù çré-kåñëaù ity eñä. çré-çukaù.

punaù-again; api-also; tat-that; sammatiù-opinion; abhyasyate-is repeated; yatha-for

example; çrutva-having heard; äjitaà-undefeated; jaräsandaà-Jaräsandha; nåpateù-of King
Yudhiñöhira; dhyäyataù-meditating; hariù-Hari; aha-spoke; upäyaà-plan; tam-that; eva-
certainly; ädyaù-the Original Personality of Godhead; uddhavaù-Uddhava; yam-which;
uväca-spoke; ha-certainly; öékä-Çrédhara Svämé's commentary; ca-also; ädyaù-the Original
Personality of Godhead; hariù-Hari; çré-kåñëaù-Çré Kåñëa; iti-thus; eñä-the commentary;
çré-çukaù-spoken by Çukadeva Gosvämé.

That Çré Kåñëa is the Original Personality of Godhead is also confirmed in the following
verse of Çrémad-Bhägavatam (10.72.15):

"When Çré Kåñëa, the Original Personality of Godhead, heard from King Yudhiñöhira that
the enemy Jaräsandha was almost impossible to defeat, Lord Kåñëa proposed the following
plan, which had already been suggested by Uddhava."

Çrédhara Svämé explains in his commentary that the word “ädyaù" (Original Personality of
Godhead) clearly refers to Lord Kåñëa.

Anuccheda 40

Text 1

kià ca

athäham aàça-bhägena
devakyäù putrataà çubhe
präpsyämi iti.

191
 kim ca-furthermore; athä-therefore; aham-I; aàça-bhägena-by My plenary expansion;
devakyäù-of Devaké; putrataà-the son; çubhe-O all-auspicious Yogamäyä; präpsyämi-I shall
become; iti-thus.

This is also confirmed by the following statement spoken by Lord Kåñëa to His internal
potency Yogamäyä (Çrémad-Bhägavatam 10.2.9):

"O all-auspicious Yogamäyä, I shall then appear with My full six opulences as the son of
Devaké."*

Text 2

amàça-bhägena ity atra pürëatocitam evärthaà bahudhä yojayadbhir madhye aàçena

puruña-rüpeëa mäyayä bhägo bhajanam ékñaëaà yasya teneti ca vyäcakñäëair ante sarvathä
paripürëa-rüpeëeti vivakñitam, kåñëas tu bhagavän svayam ity uktatvät, ity evaà hi tair
vyäkhyätam. çré-bhagavän yogamäyäm.

aàça-bhägena-by the phrase "aàça-bhägena"; iti-thus; atra-in this connection; pürëata-

fullness; ucitam-is described; eva-certainly; ärthaà-the meaning; bahudhä-in many ways;
yojayadbhiù-explaining the meaning of this verse; madhye-in the midst; aàçena-by the
word "aàçena-"; puruña-rüpeëa-in the form of a person; mäyayä-of material energy;
bhägaù-opulence; bhajanam-possession; ékñaëaà-appearance; yasya-of whom; tena-by this;
iti-thus; ca-also; vyäcakñäëaiù-by various explanations; ante-at the conclusion; sarvathä-in
all respects; paripürëa-perfect and complete; rüpeëa-with a form; iti-thus; vivakñitam-
intended to be described; kåñëaù tu bhagavän svayam iti uktatvät-because of the statement
"Kåñëas tu bhagavän svayam"; iti-thus; evam-in this way; hi-certainly; taiù-by them;
vyäkhyätam-explained; çré-bhagavän-the Supreme Personality of Godhead; yogamäyäm-to
Yogamäyä.

Çrédhara Svämé explains that in this verse the word "aàça-bhägena" means "accompanied
by His expansions, the puruña-incarnations". This description confirms the statement of
Çrémad-Bhägavatam (1.3.38): "Kåñëas tu bhagavän svayam" (Çré Kåñëa is the Original
Personality of Godhead, the source of all incarnations of Godhead).

Anuccheda 41

Text 1

evam

yasyäàçäàçäàça-bhägena
viçvotpatti-layodayäù
bhavanti kila viçvätmaàs

192
 tam tvädyähaà gatià gatä

evam-in the same way; yasya-of whom; aàça-of a portion; aàça-of a portion; aàça-of a
portion; bhägena-by a tiniy fragment; viçva-of the universe; utpatti-creation; laya-
annihilation; udayäù-mannifestation; bhavanti-comes into being; kila-certainly; viçvä-
ätman-O all-pervading Supersoul; tam-to Him; tva-unto You; ädya-O Original Personality of
Godhead; ähaà-I; gatià gatä-take shelter.

This is also confirmed in the following statement spoken by Devaké to Lord Kåñëa (Çrémad-
Bhägavatam 10.85.31):

"O Lord Kåñëa, O all-pervading Supersoul, You are the Original Personality of Godhead. By
a tiny fragment of a part of a part of a portion of Your potency the material universes are
created and again annihilated. I surrender unto You and take shelter of You."*

Text 2

öékä ca yasyäàçaù puruñas tasyäàço mayä tasyä aàçä guëäs teñäà bhägena paramäëu-
mätra-leçena viçvotpatty-ädayo bhavanti tam tvä tvam gatià çaraëaà gatäsmi ity eñä. çré-
devaké-devé çré-bhagavantam.

öékä-the commentary; ca-also; yasya-of whom; äàçaù-the portion; puruñaù-puruña-

ävatara; tasya-of Him; äàçaù-the portion; mäyä-the mäyä potency; tasyäù-of that; äàçaù-
the parts; guëäù-the three modes of nature; teñäà-of them; bhägena-by a part; paramäëu-
mätra-leçena-by an atomic fraction; viçva-utpatti-ädayaù bhavanti-the creation, maintenance
and destruction of the universes is manifested; tam-to Him; tvä-to You; tvam-to You;
gatim-the word "gatim"; çaraëam gata äsmi-I shall take shelter; iti-thus; eça-the
commentary; çré-devaké-devé-spoken by Devaké-devé; çré-bhagavantam-to the Supreme
Personality of Godhead.

Çrédhara Svämé explains in his commentary:

"In this verse the first "aàça" (portion) referred to is the puruña-avatära. The portion of
the puruña-avatära is the illusory potency mäyä, and the portion of mäyä is the three modes
of material nature. By an atomic fragment of the modes of nature, the material universes are
created, maintained and destroyed. In this way, by a portion of a portion of a portion of a
portion of the Lord's potency the material world is created. In this verse the word `tva' means
`unto You' and the phrase `gatià gatäsmi' means `I take shelter'".

193
Anuccheda 42

Text 1

yathä ca

näräyaëas tvaà na hi sarva-dehinäm. ity ädau.

näräyaëo 'ìgaà nara-bhü-jaläyanät. iti.

yathä-just as; ca-also; näräyaëaù tvaà na hi sarva-dehinäm iti ädau näräyaëaù aìgaà
nara-bhü-jaläyanät iti-the following verse from Çrémad-Bhägavatam (10.14.14)- "näräyaëas
tvaà na hi sarva-dehinäm ätmäsy adhéçäkhila-loka-säkñé näräyaëo 'ìgaà nara-bhü-jaläyanät
tac cäpi satyaà na tavaiva mäyä

That Lord Kåñëa is the origin of the Näräyaëa feature of Godhead is confirmed in the
following statement spoken to Lord Kåñëa by Brahmä (Çrémad-Bhägavatam 10.14.14):

"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life.
Are You not, therefore, my father, Näräyaëa? `Näräyaëa' refers to one whose abode is in the
water born from Nara (Garbhodakaçäyé Viñëu), and that Näräyaëa is Your plenary portion.
All Your plenary portions are transcendental. They are absolute and are not creations of
mäyä."*

Text 2

öékä ca naräd udbhutä ye 'rthäù, tathä naräj jätaà yaj jalaà tad äyanat yo näräyaëaù
prasiddhaù so 'pi taväìgaà mürtiù ity eñä. atra sa taväìgam, tvaà punar aìgéty asau tu
viçado 'rthaù; na tu stuti-mätram idam.

öékä-in the commentary of Çrédhara Svämé; ca-also; narät-from Nara; udbhutäù-born; ye-
those who; arthäù-the meanings; tathä-in the same way; narät-from Nara; jätaà-born; yat-
which; jalaà-water; tat-that; äyanat-due to the place of refuge; yaù-who; näräyaëaù-as
Näräyaëa; prasiddhaù-famous; saù api-that same person; tavä-Your; aìgaà-part; mürtiù-
form; iti-thus; eñä-the commentary; atra-in this explanation; sa-He; tava-Your; äìgam-
part; tvaà-You; punaù-again; aìgé-from whom the portion is expanded; asau-He; tu-also;
viçadaù-clear; arthaù-meaning; na-not; tu-but; stuti-praise; mätram-only; idam-this.

Çrédhara Svämé explains in his commentary:

"This verse explains that Lord Näräyaëa rests on the Garbhodaka Ocean which was
manifested from His own body. It is further explained that that Näräyaëa is a plenary portion
of Lord Kåñëa."

194
 In this way the meaning of this verse is clear: Kåñëa is the source of the incarnations of
Godhead. Brahmä is speaking correctly, and not simply speaking flattering lies.

Text 3

dåñöväghäsura-mokñaëaà prabhavataù präptaù paraà vismayam ity ukta-rétyä kvacid apy

avatäry-avatäräntareñu tädåçasyäpi mokñaëam adåñöa-caraà dåñövä vismayaà praptavän
brahmä.

dåñövä-was observing; aghäsura-mokñaëaà-the wonderful killing and deliverance of

Aghäsura from material tribulation; prabhavataù-of the all-potent Supreme Person; präptaù
paraà vismayam-had become extremely astonished; iti-thus; ukta-rétyä-by this explanation;
kvacit-somewhere; api-and; avatäri-of the source of all incarnations; avatära-äntareñu-
among the incarnations; tädåçasyä-of someone like Aghäsura; api-even; mokñaëaà-
liberation; adåñöa-caraà-unprecedented; dåñövä-having seen; vismayaà-amazement;
präptavän-attained; brahmä-Brahmä.

That Kåñëa is the Original Personality of Godhead is also confirmed in the following
statement of Çrémad-Bhägavatam (10.13.15):

"Brahmä had observed the activities of the most powerful Kåñëa in killing and delivering
Aghäsura, and he was astonished."*

Brahmä became amazed when he saw that the sinful demon Agha
had become liberated by the mercy of Kåñëa. The liberation of Agha could not have been
performed by any other form of the Lord. Only the Original Personality of Godhead, Lord
Kåñëa, could have liberated such a sinful person.

Text 4

drañöuà maïju mahitvam anyad api tad-vatsän ito vatsapän nétvänyatra

kurüdvahäntaradadhät.

ity ukta-rétyä tasyäparam api mähätmyaà didåkñus tathä-mähätmyaà dadarçeti prakaraëa-

svärasyenäpi labdham. na cäpara-mähätmya-darçanaà sambhavati-mätram.

drañöum-just to see; maïju-very pleasing; mahitvam anyat api-other glories of the Lord
also; tat-vatsän-their calves; itaù-than that place where they were; vatsapän-and the
cowherd boystaking care of the calves; nétvä-bringing them; anyatra-to a different place;
kurüdvaha-O Mahäräja Parékñit; antaradadhät-kept hidden and invisible for some time; iti-
thus; ukta-rétyä-by this description; tasya-of Him; aparam-superexcellent; api-also;
mähätmyam-glory; didåkñuù-desiring to see; tathä-in the same way; mähätmyam-glory;

195
dadarça-saw; iti-thus; prakaraëa-of this chapter; svärasyena by the superexcellence;
labdham-attained; na-not; ca-also; apara-ordinary; mähätmya-glory; darçanam-sight;
sambhavati-comes into existence; mätram-only.

Kåñëa's supremacy is also described in the following verse (Çrémad-Bhägavatam 10.13.15):

"Brahmä wanted to show some of his own power and see the power of Kåñëa, who was
engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore in
Kåñëa's absence, Brahmä took all the boys and calves to another place. Thus he became
entangled, for in the very near future he would see how powerful Kåñëa was."*

This verse describes Brahmä's desire to see more excellent pastimes of the Lord. This
chapter (Canto 10, Chapter 13) describes how Brahmä actually saw the Lord's extraordinary
opulence and glory.

Text 5

tävat sarve vatsa-päläù

paçyato 'jasya tat-kñaëät
vyadåçyanta ghana-çyämäù
péta-kauçeya-väsasaù

tävat-so long; sarve-all; vatsa-päläù-both the calves and the boys tending them; paçyataù-
while he was watching; ajasya-of Lord Brahmä ; tat-kñaëät-immediately; vyadåçyanta-were
seen; ghana-çyämäù-as having a complexion resembling bluish rainclouds; péta-kauçeya-
väsasaù-and dressed in yellow silk garments.

After Brahmä had stolen the boys and calves, Kåñëa personally expanded to become the
boys and calves Himself. The following verse (Çrémad-Bhägavatam 10.13.46) describes
Brahmä's eventual perception that the boys and calves were actually personal expansions of
Kåñëa:

"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."*

Text 6

ity ädinä çaktibhir ajädyäbhir aiçvaryair aëimädyaiç catur viàçäti-saìkhya-tattvair mahad-

ädibhis tat-sahakäribhiù käla-svabhävädyais tat-sambhütair brahmäëòair tad-antar-bhüta-
srañöåbhir brahmädibhir ijévais ca stamba-paryantaiù påthak påthag upäsitäs tädåça-

196
brahmäëòeçvara-koöayaù çré-kåñëenaiva tat-tad-aàçenaiväàçenävirbhävya brahmäëaà prati
säkñäd eva darñitä ity uktam.

iti ädinä-by the passage beginning with this verse; çaktibhiù-by potencies; aja-ädyabhiù-
beginning with aja; aiçvaryaiù-by various opulences; animädyaiù-by Animä and the other
mystic perfections; catuù-viàçati-säìkhya-tattvaiù-by the 24 elements enumerated in the
Säìkhya philosophy; mahat-ädibhiù-even by the mahat-tattva and other potencies of the
Lord; tat-sahakäribhiù-by the Lord's assistants; käla-svabhäva-ädyaiù-by personified time
and other potencies; tat-sambhütaiù-created by the Lord; brahmäëòaiù-by universes; tat-
antaù-bhüta-within them; srañtåbhiù-by the creators; brahma-ädibhiù-headed by Brahmä ;
jévaiù-by the living entities; ca-and; stamba-paryantaiù-down to the blades of grass; påthak
påthak-by each of them; upäsitäù-worshipped; tädåça-like this; brahmäëòa-of universes;
éçvara-of controllers; koöayaù-millions; çré-kåñëena-by Çré Kåñëa; eva-certainly; tat-tat-
aàçena eva aàçena-by portions of portions; ävirbhävya-manifesting; brahmäëam prati-to
Brahmä ; säkñät-directly; eva-darçitäù-revealed; iti-thus; uktam-described.

This passage from Çrémad-Bhägavatam describes how millions of Lord Kåñëa's viñëu-tattva
expansions were shown to Brahmä by Lord Kåñëa, who manifested Them as merely a portion
of a portion of His potency. These viñëu-tattva expansions were all the masters of all the
material universes and they were being worshiped by the Lord various potencies, headed by
Ajä, by all personified opulences, by the mystic perfections, headed by Anima, by the 24
material elements enumerated by the Saìkhya philosophy, by the mahat-tattva and other
potencies, by the Lord's assistants and associates, by personified time and other potencies of
the Lord, by the various material universes manifested by the time potency, by innumerable
Brahmäs and other demigods entrusted with the details of universal creation, and by all the
individual living entities (jévas), even down to the blades of grass.

Text 7

tad édåçam eva kåñëas tu bhagavän svayam ity atra viñkåta-sarva-çaktitväd ity etat svämi-
vyäkhyänasyäsädhäraëam béjaà bhavet.

tat-that; édåçam-in this way; eva-certainly; kåñëaù tu bhagavän svayam-Çré Kåñëa is the
Original Personality of Godhead; iti-thus; atra-in this context; viñkåta-sarva-çaktitvät-
because of being the original source of all potencies; iti-thus; etat-that; svämi-
vyäkhyänasya-of the commentary of Çrédhara Svämé; asädhäraëam-extraordinary; béjam-
source; bhavet-is.

In His commentary on this verse, Çréla Çrédhara Svämé confirms that all transcendental
potencies are manifested from Lord Kåñëa, and Lord Kåñëa is the original source of
everything. In order to substantiate these points, Çrédhara Svämé quotes the "kåñëas tu
bhagavän svayam (Çré Kåñëa is the Original Personality of Godhead) statement of Çrémad-
Bhägavatam (1.3.28).

197
Text 8

viçva-rüpa-darçanädénäà tat-tad-brahmäëòäntaryämi-puruñäëäm ekatareëäpi çakyatvät.

tasmäd viräö-puruñayor iva puruña-bhagavator api jagåhe pauruñaà rüpam ity ädäv
upäsanärtham eva tair abheda-vyäkhyä kåteti gamyate. vastutas tu paramäçrayatvena çré-kåñëa
eva tair aìgé-kåto 'sti; yathä

viçva-rüpa-of the Universal Form; darçana-of the sight; ädénäm-and other extraordinary
activities; tat-tat-of the various; brahmäëòa-universes; antaryämi-puruñäëäm-of the all-
pervading Supersouls; ekatareëa-as one; api-also; çakyatvät-because of being the master of
all potencies; tasmät-therefore; viräö-of the Universal Form; puruñayoù-and the puruña-
avatäras; iva-just like; puruña-of the Puruña-avatäras; bhagavatoù-and of the Supreme
Personality of Godhead; api-also; jagåhe pauruñam rüpam-"The Supreme Personality of
Godhead accepted the form of the puruña-avatära"; iti-thus; ädau-in the passage beginning;
upäsana-worshipping; artham-for the purpose; eva-certainly; taiù-by the learned
commentator; abheda-being non-different; vyäkhyä-explanation; kåtä-is done; iti-thus;
gamyate-is understood; vastutaù-actually; tu-but; parama-supreme; äçrayatvena-as the
shelter of eveything; çré-kåñëaù-Çré Kåñëa; eva-certainly; taiù-by him; aìgé-kåtaù-accepted;
asti-is; yathä-just as.

Çré Kåñëa is the all-powerful master of all potencies, and He is not different from His
manifestations as the Universal Form and as the all-pervading Supersoul who is manifested
everywhere throughout the expanse of innumerable material universes. In his commentary
on the verse "jagåhe pauruñaà rüpam (The Original Personality of Godhead then accepted
the form of the puruña-avatära) (Çrémad-Bhägavatam 1.3.1), Çrédhara Svämé explains that the
puruña-avatära is actually not different from the Universal Form, and the Original Personality
of Godhead is also not different from the puruña-avatära. Actually, Lord Kåñëa is the shelter
upon whom everything rests. Çrédhara Svämé confirms this in the introductory verses of his
commentary on the Tenth Canto of Çrémad-Bhägavatam (Bhävärtha-dépikä 10.1.1-2) in the
following words:

Text 9

viçva-sarga-visärgädi-
nava-lakñaëa-lakñitam
çré-kåñëäkhyaà paraà dhäma
jagad-dhäma namämi tat

viçva-of the material universes; sarga-primary creation; visärga-secondary creation; ädi-

beginning with; nava-nine; lakñaëa-characteristics; lakñitam-characterized; çré-kåñëa-Çré
Kåñëa; äkhyam-named; param-the supreme; dhäma-abode; jagat-of the universe; dhäma-
the abode; namämi-I offer my respectful obeisances; tat-to Him.

198
 "I offer my respectful obeisances to Çré Kåñëa, the Supreme Personality of Godhead, the
ultimate source of all the universes. That Çré Kåñëa is described in the first nine Cantos of
Çrémad-Bhägavatam (which contain descriptions of nine subjects, beginning with primary
and secondary creation of the material universes).

Text 10

daçame daçamaà lakñyam

äçritäsraya-vigraham
kréòad-yadu-kulämbhodhau
paränandam udéryate. iti.

daçame-in the Tenth Canto; daçamam-the tenth subject matter; lakñyam-to be seen;
äçrita-of the sheltered; äçraya-of the shelter; vigraham-who is the form; kréòät-playing;
yadu-kula-of the Yadu dynasty; ambhodhau-in the ocean; para-supreme; änandam-bliss;
udéryate-is describd.

"The Tenth Canto of Çrémad-Bhägavatam reveals the tenth object, the Supreme Personality
of Godhead who is the shelter of the surrendered souls. He is known as Çré Kåñëa, and He
enjoyed transcendental bliss, performing pastimes in the ocean known as the family of
Mahäräja Yadu."*

Text 11

yady anyeñäm api paramäçrayatvaà tan-matam, tadä daçama ity anarthakaà syät. tasmät
näräyaëo 'ìgam iti yuktam evoktam. brahmä çré-bhägavantam.

yadi-if; anyeñäm-of other forms of the Supreme; api-also; parama-äçrayatvam-the

ultimate shelter; tat-of them; matam-is considered; tadä-then; daçamaù iti-Çrédhara Svämé's
introduction to the Tenth Canto beginning with the word "daçame"; anarthakam-useless;
syät-may be; tasmät-from this; näräyaëaù aìgam; the phrase "näräyaëo 'ìgam" from
Brahmä 's prayers (10.14.14); iti-thus; yuktam-properly; eva-certainly; uktam-spoken;
brahmä-Brahmä ; çré-bhagavantam-to the Supreme Personality of Godhead.

In these verses Çrédhara Svämé clearly describes Lord Kåñëa as the Original Personality of
Godhead, the supreme shelter of everyone. If one wishes to consider another form of God as
the original form, then he must reject these verses of Çrédhara Svämé as useless and without
meaning. That Kåñëa is the Original Form of the Godhead is confirmed in the following
words of Lord Brahmä:

näräyaëo 'ìgam

"O Kåñëa, Lord Näräyaëa is Your plenary portion)."

199
Anuccheda 43

Text 1

avtära-prasaìge 'pi tathaiva spañöam.

avatära-of the incarnations; prasaìge-in connection; api-also; tathä-in the same way; eva-
certainly; spañöam-clearly.

That Çré Kåñëa is the Original source of all the incarnations of Godhead is confirmed in the
following description found in Çrémad-Bhägavatam (10.1.21-23):

Text 2

giraà samädhau gagane saméritäà

niçamya vedhäs tridaçän uväca ha
gäà pauruñéà me çåëutämaräù punar
vidhéyatäm äçu tathaiva mä ciram

giram-a vibration of words; samädhau-in trance; gagane-in the sky; saméritäm-vibrated;

niçamya-hearing; vedhäù-Lord Brahmä ; tridaçän-unto the demigods; uväca-said; ha-oh;
gäm-the order; pauruñém-received from the Supreme Person; me-from me; çåëuta-just hear;
amaräù-O demigods; punaù-again; vidhéyatäm-execute; äçu-immediately; tathä eva-just so;
mä-do not; ciram-delay.

"While in trance, Lord Brahmä heard the words of Lord Viñëu vibrating in the sky. Thus
he told the demigods: O demigods, hear from me the order of Kñérodakaçäyé Viñëu, the
Supreme Person, and execute it attentively without delay.*

Text 3

puraiva puàsävadhåto dharä-jvaro

bhavadbhir aàçair yaduñüpajanyatäm
sa yävad urvyä bharam éçvareçvaraù
sva-käla-çaktyä kñapayaàç cared bhuvi

purä-even before this; eva-indeed; puàsä-by the Supreme Personality of Godhead;

avadhåtaù-was certainly known; dharä-jvaraù-the distress on the earth; bhavadbhiù-by your
good selves; aàçaiù-expanding as plenary portions; yaduñu-in the family of King Yadu;
upajanyatäm-take your birth and appear there; saù-He (the Supreme Personality of
Godhead); yävat-as long as; urvyäù-of the earth; bharam-the burden; éçvara-éçvaraù-the

200
Lord of lords; sva-käla-çaktyä-by His own potency the time factor; kñapayan-diminishing;
caret-should move; bhuvi-on the surface of the earth.

"Lord Brahmä informed the demigods: Before we submitted our petition to the Lord, He
was already aware of the distress on earth. Consequently, for as long as the Lord moves on
earth to diminish its burden by His own potency in the form of time, all of you demigods
should appear through plenary portions as sons and grandsons in the family of the Yadus.*

Text 4

vasudeva-gåhe säkñäd
bhagavän puruñaù paraù
janiñyate tat-priyärthaà
ñambhavantu sura-striyaù

vasudeva-gåhe-in the house of Vasudeva (who would be the father of Kåñëa when the Lord
appeared); säkñät-personally; bhagavän-the Supreme Personality of Godhead, who has full
potency; puruñaù-the original person; paraù-who is transcendental; janiñyate-will appear;
tat-priya-artham-and for His satisfaction; sambhavantu-should take birth; sura-striyaù-all
the wives of the demigods.

"The Original Supreme Personality of Godhead, Çré Kåñëa, who has full potency, will
personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also
appear in order to satisfy Him."*

Text 5

"pauruñém puruñeëa såjämi tan-niyukto 'ham ity ädy anusärät puruñäbhinnena viñëu-
rüpeëa kñérodaçäyinä svayam evoktam gäm väcam. puruñasyaiva väcam anuvadati. puraiveti.

pauruñém-the word "pauruñém"; puruñeëa-means "by the puruña-avatära; såjämi tat-

niyuktaù aham iti ädi-the following verse from Çrémad-Bhägavatam (2.6.32)- såjämi tan-
niyukto 'haà haro harati tad-vaçaù viçvaà puruña-rüpeëa paripäti tri-çakti-dhåk; anusarat-
from this; puruña-from the Puruña-avatära; abhinnena-non-different; viñëu-rüpeëa-in the
form of Lord Viñnu; kñérodasayina-resting on the Causal Ocean; svayam-personally; eva-
certainly; uktam-spoken; gam vacam-the word (instruction); puruñasya-of the puruña-
avatära; eva-certainly; vacam-statement; anuvadati-repeats; pura iti-beginning with the
word "pura".

In this verse (Text 2) the word "pauruñém" means "by the puruña-avatära". In the passage
beginning with the word "purä" (Texts 3 and 4) Brahmä repeats the message originally
spoken by the puruña-avatära. That Çré Kåñëa appears as the puruña-avatära Lord Viñëu is
confirmed in the following statement of Lord Brahmä (Bhäg. 2.6.32):

201
 "By Kåñëa's will, I create, and Lord Çiva destroys. Kåñëa Himself, in His eternal form as the
puruña-incarnation maintains everything. He is the powerful controller of these three
energies."*

Text 6

puàsä ädi-puruñeëa kåñëaù svayaà samabhavat paramaù pumän yaù ity anusärät svayaà-
bhagavatä çré-kåñëenety arthaù. aàçaiù çré-kåñëäàça-bhütais tat-pärñadaiù çrédäma-sudäma-
çrémad-uddhava-satyaky-ädibhiù saha. ittham eva pracuryeëoktam

puàsä-the word "puàsä"; ädi-puruñeëa-Original Person; kåñëaù-Kåñëa; svayam-

personally; samabhavat-is; paramaù pumän-the Supreme Personality of Godhead; yaù-who;
iti anusärät-from this passage; svayam-bhagavatä-the Original Personality of Godhead; çré-
kåñëena-by Çré Kåñëa; iti-thus; arthaù-the meaning; aàçaiù-çré-kåñëa-of Çré Kåñëa; aàça-
bhütaiù-portions of the portions; tat-pärñadaiù-His associates; çrédäma-Çrédhäma; sudäma-
Sudämä; çrémat-uddhava-Uddhava; satyaki-Satyaki; ädibhiù-and others; saha-along with;
ittham-thus; pracuryeëa-elaborately; uktam-described.

We may note, however, that the word "puàsä" in verse 22 means "by Çré Kåñëa, the
Original Supreme Personality of Godhead". This is confirmed in the words of Brahmä-
saàhitä (5.39): "Çré Kåñëa is the Original Supreme Personality of Godhead".

The word "aàçaiù" used in Text 3 may be understood to mean that Çrédämä, Sudämä,
Uddhava, Satyaki, and other associates of the Lord are all actually demigods, who are
considered to be like the limbs of the Supreme Personality of Godhead. This is elaborately
explained in the following verse (Çrémad-Bhägavatam 10.1.62-63):

Text 7

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

nanda-ädyäù-beginning from Nanda Mahäräja; ye-all of which persons; vraje-in

Våndävana; gopäù-the cowherd men; yäù-which; ca-and; améñäm-of all those (inhabitants
of Våndävana); ca-as well; as; yoñitaù-the women; våñëayaù-members of the Våñëi family;

202
vasudeva-ädyäù-headed by Vasudeva; devaké-ädyäù-headed by Devaké; yadu-striyaù-all the
women of the Yadu dynasty; sarve-all of them; vai-indeed; devatä-präyäù-were inhabitants
of heaven; ubhayoù-of both Nanda Mahäräja and Vasudeva; api-indeed; bhärata-O
Mahäräja Parékñit; jïätayaù-the relatives; bandhu-friends; suhådaù-well-wishers; ye-all of
whom; ca-and; kaàsam anuvratäù-even though apparently followers of Kaàsa.

"The inhabitants of Våndävana, headed by Nanda Mahäräja and including his associate
cowherd men and their wives, were none but denizens of the heavenly planets, O Mahäräja
Parékñit, best of the descendants of Bharata, and so too were 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 were all demigods."*

Text 8

adi-puruñatvam eva vyanakti sa iti, sarväntaryämitvät. puruñaù tävad éçvaraù, tasyäpy

aàçitvät sa ädi-puruñaù çré-kåñëaù punaù éçvareçvaraù, tryadhéça-çabdät. tathä ca daçamasya
païcäçétitama eva çrémad-anakadundubhinoktam

adi-puruñatvam-the position as the Original Supreme Personality of Godhead; eva-

certainly; vyanakti-reveals; saù iti-in the passage beginning with the word "saù (Chapter 85
of the Tenth Canto of Çrémad-Bhägavatam); sarva-antaryämitvät-because of being the all-
pervading Supersoul; puruñaù-Supreme Lord; tävat-to that extent; éçvaraù-controller; tasya-
of Him; api-also; aàçitvät-because of being the origin of all expansions; saù-He; ädi-
puruñaù-the Original Personality of Godhead; çré-kåñëaù-Çré Kåñëa; punaù-again; éçvara-
éçvaraù-the controller of all controllers; tri-adhéça-çabdät-from the word "tryadhéça (master
of the three planetary systems)"; tathä-in the same way; ca-also; daçamasya-of the Tenth
Canto; païcasétitame-in the 85th Chapter; eva-certainly; çrémat-anakadundubhinä-by
Vasudeva; uktam-spoken.

In the 85th Chapter of the Tenth Canto of Çrémad-Bhägavatam, Çré Kåñëa is described as
the all-pervading Supersoul. He is addressed as "puruña" and “tryadhéça" which indicate that
He is the Personality of Godhead, and He is also addressed as "éçvareçvara" which indicates
that He is the original source of all incarnations of Godhead. This is summarized in the
following statement of Mahäräja Vasudeva (Çrémad-Bhägavatam 10.85.18):

Text 9

yuväà na naù sutau säkñät

pradhäna-puruñeçvarau. iti

yuväà na naù sutau säkñät pradhäna puruñeçvarau iti-the verse "yuväà na naù sutau
säkñät pradhäna-puruñeçvarau bhü-bhära- kñatra-kñapaëa avatérëau tathättha ha.

203
 "My dear Kåñëa and Balaräma, I know that neither of You are my sons; You are the original
chief and progenitor, the Original Personalities of Godhead, known as Pradhäna and Puruña.
But You have appeared on the surface of this globe in order to minimize the burden of the
world by killing the kñatriya kings who are unnecessarily increasing their military strength."*

Text 10

sva-käla-çaktyä sva-çaktyä käla-çaktyä ca; éçvareçvaratve ca hetuù säkñät svayam eva

bhagavän iti. tad alaà mayi tat-prärthanäyeti bhävaù.

sva-käla-çaktyä-the phrase"sv-käla-çaktyä"; sva-çaktyä-His own potency; käla-çaktyä-the

time-potency; ca-also; éçvara-éçvaratve-in the state of being the supreme controller; ca-also;
hetuù-the reason; säkñät-the word "säkñät"; svayam-directly; bhagavän-the Supreme
Personality of Godhead; iti-thus; tat-therefore; alam-there is no need; mayi-to me; tat-
prärthanäya-for this appeal; bhävaù-the meaning.

In the quote from Çrémad-Bhägavatam (10.1.22) found in Anuccheda 43, the word "sva-
käla-çaktyä" means "by His own potency the time-factor". In that same verse the word
"éçvareçvaraù" means "the Original Personality of Godhead." By repeating the Supreme Lord's
instructions in these verses, Brahmä intends to say to the demigods: "There is no need to
make any further request in this matter, because the Personality of Godhead will solve the
difficulty."

Text 11

tat-priyärtham tat-prétyai; sura-striyaù çrémad-upendra-preyasya-ädi-rüpäù käçcit

sambhavantu militä bhavantu, säkñäd avatärataù çré-bhagavato nityänapäyi-mahä-çakti-
rüpäsu tat-preyaséñv apy avatarantéñu çré-bhagavati tad-aàçäntaravat tä api praviçantv ity
arthaù. tat-priyäëäà täsäm eva däsyädi-prayojanäya jäyantäm iti vä.

tat-priyärtham-the word "tat-priyärtham"; tat-prétyai-for His satisfaction; sura-striyaù-the

word "sura-striyaù"; çrémat-upendra-preyasé-ädi-rüpäù-The consorts of the Supreme Lord's
various incarnations, such as the incarnation of Upendra; käçcit-some; sambhavantu-the
word "sambhavantu"; mélitäù-assembled; bhavantu-should be; säkñät-directly; avatärataù-
incarnating; çré-bhagavataù-of the Supreme Personality of Godhead; nitya-eternal; anapäyi-
consort; mahä-great; çakti-potencies; rüpäsu-in the forms of; tat-preyaséñu-His consorts;
api-also; avatarantéñu-incarnating; çré-bhagavati-when the Supreme Lord; tat-aàça-antara-
vat-just as His plenary portions; täù-they; api-also; praviçantu-should enter; iti-thus;
arthaù-the meaning; tat-priyäëäm täsäm-of the Lord's consorts; eva-certainly; däsya-ädi-of
various services; prayojanäya-for the purpose; jäyantäm-should take birth; iti-thus; vä-or.

204
 The word "tat-priyärtham" used in Çrémad-Bhägavatam 10.1.23 (quoted in Anuccheda 43)
means "for the Supreme Lord's satisfaction". The word "sura-striyaù" in this verse refers to
the eternal consorts of the various incarnations (such as Lord Vämana and others) of the
Supreme Personality of Godhead. When Lord Kåñëa, the Original form of the Personality of
Godhead appears, then all the plenary expansions of Godhead also appear along with Him,
and all the goddesses of fortune, who are the consorts of the Lord's various incarnations also
appear along with Him. The word "sura-striyaù" may also refer to the wives of the demigods
who accompany the Supreme Lord's consorts in order to serve them in various ways.

Text 12

anena tair aprärthitasyäpy asyärthasyädeçena parama-bhaktäbhis täbhir lélä-viçeña eva

bhagavataù svayam avatitérñäyäà käraëam. bhärävataraëaà tv anuñaìgikam eva bhaviñyatéti
vyajitam.

anena-by this; taiù-by them; aprärthitasya-not requested; api-although; asya-of Him;

arthasya-of the purpose; adeçena-by the order; parama-bhaktabhiù-great devotees; täbhiù-
with them; lélä-viçeñaù-a specific pastime; eva-certainly; bhagavataù-of the Supreme
Personality of Godhead; svayam-personally; avatitérñäyäm-in the desire to descend to the
material world; käraëam-the cause; bhära-the burden of the earth; avatäraëam-removal; tu-
also; anusaìgikam-in connection; eva-certainly; bhaviñyati-will be; iti-thus; vyajitam-
manifested.

The actual reason for the Supreme Lord's appearance in this world is not the reason
expressed by the demigods in their prayers. The Lord actually appeared to perform certain
specific pastimes with His great devotees, the gopés, and His activity of rescuing the earth
from the burden of so many demonic kings was merely incidental to that primary reason for
His descent.

Text 13

tad evaà çruténäà ca daëòakäraëya-väsi-munénäà cägni-puträëäà çré-gopikäditva-präptir

yat çrüyate, tad api pürvavad eva mantavyam iti.

tat-that; evam-in the same way; çruténäm-of the Personified Vedas; ca-and;
daëòakäraëya-väsi-residing in the Daëòakäraëya forest; munénäm-of the sages; ca-and;
agni-of Agni; puträëäm-of the sons; çré-gopikätva-the state of beingn gopés in Våndävana;
präptiù-attainment; yat-which; çrüyate-is heard; tat-that; api-also; pürvavat-as before; eva-
certainly; mantavyam-should be considered; iti-thus.

The Personified Vedas, the sages residing at Daëòakäraëya, and the sons of the demigod
Agni, all became gopés in Våndävana.

205
Text 14

atra prasiddhärthe

näyaà çriyo 'ìga u nitänta-rateù prasädaù

svar-yoñitäà nalina-gandha-rucäà kuto 'nyäù

iti virudhyeta.

atra-in this matter; prasiddha-perfect; arthe-in the meaning; na-not; ayam-this; çriyaù-of
the goddess of fortune; aìge-on the chest; u-also; nitänta-rateù-who is very intimately
related; prasädaù-the favor; svaù-of the heavenly planets; yoñitäm-of women; nalina-of the
lotus flower; gandha-having the aroma; rucam-and bodily luster; kutaù-much less; anyaù-
others; iti-thus; virudhyeta-praised.

The actual meaning of this phrase (sura-striyaù) is explained in the following verse
(Çrémad-Bhägavatam 10.47.60) which describes the exalted position of the gopés in
Våndävana:

"When Lord Kåñëa was dancing with the gopés in the räsa-lélä, the gopés were embraced by
the arms of the Lord. This transcendental favor was never bestowed upon the goddess of
fortune or the other consorts in the spiritual world. Indeed, never was such a thing imagined
by the most beautiful girls in the heavenly planets whose bodily luster and aroma resemble
the lotus flower. And what to speak of worldly women who are very beautiful according to
the material estimation."*

Text 15

na ca sura-stréëäà sambhava-väkyaà çré-mahiñé-vånda-paraà täsäm api tan nija-çakti-

rüpatvena darçayiñyamäëatvät. çré-çukaù.

na-not; ca-also; sura-stréëäm-the women of the heavenly planets; sambhava-väkyam-

description; çré-mahiñé-vånda-than the goddesses of fortune; param-superior; täsäm-of
them; api-also; tat-His; nija-own; çakti-potency; rüpatvena-in the form;
darçayiñyamänatvät-because of revealing; çré-çukaù-spoken by Çré Çukadeva Gosvämé.

We may therefore understand that the phrase "sura-striyaù" refers neither to the wives of
the demigods, nor the goddesses of fortune, nor the queens of Dvärakä, but to the gopés, who
are the internal potencies of Lord Kåñëa.

206
Anuccheda 44

Text 1

tad evam avatära-prasaìge 'pi çré-kåñëasya svayaà bhagavattvam eväyätam. yasmäd evaà
tasmäd eva çré-bhägavate mahä-srotå-vaktåëäm api çré-kåñëa eva tätparyaà lakñyate. atra çré-
vidurasya

tat-that; evam-in this way; avatära-prasaìge-in the context of the incarnations of

Godhead; api-also; çré-kåñëasya-of Çré Kåñëa; svayam bhagavattvam-the position as the
Original Personality of Godhead; eva-certainly; äyätam-is attained; yasmät-because; evam-
in this way; tasmät-therefore; eva-certainly; çré-bhägavate-in the Çrémad-Bhägavatam;
maha-great; çrotå-of hearers; vaktånäm-and or speakers; api-also; çré-kåñëa; tätparyam-
explanation; lakñyate-is observed; atra-in this connection; çré-vidürasya-the statement of Çré
Vidura (Çrémad-Bhägavatam 4.17.6-7).

Because Çré Kåñëa is the Original Personality of Godhead, the source of all incarnations,
His glories are heard and described throughout the Çrémad-Bhägavatam. This is described in
the following statement of Çré Vidura (Çrémad-Bhägavatam 4.17.6-7):

Text 2

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

pürva-dehaù påthv-avatära; loka-dåñöabhivyakti-rétyä pürvatvam, tat-kathaiväçrayo yasya tat.

viduraù.

yat-which; ca-and; anyat-other; api-certainly; kåñëasya-of Kåñëa; bhavän-your good self;

bhagavataù-of the Supreme Personality of Godhead; prabhoù-powerful; çravaù-glorious
activities; su-çravasaù-who is very pleasing to hear about; puëyam-pious; pürva-deha-of His
previous incarnation; kathä-äçrayam-connected with the narration; bhaktäya-unto the
devotee; me-to me; anurak-täya-very much attentive; tava-of you; ca-and; adhokñajasya-of
the Lord, who is kjnown as Adhokñaja; ca-also; vaktum arhasi-please narrate; yaù-one who;
aduhyat-milked; vaijnya-rüpeëa-in the form of the son of King Vena; gäm-cow, earth;
imäm-this; pürva-dehaù-the word "pürva-dehaù"; påthu-of King Påthu; avatäraù-
incarnation; loka-by the people; dåñöa-seen; abhivyakti-rétyä-by the description of His

207
appearance; pürvatvam-former; tat-of Him; kathä-description; eva-certainly; äçrayaù-
shelter; yasya-of whom; tat-that; viduraù-spoken by Vidura.

"Påthu Mahäräja was a powerful incarnation of Lord Kåñëa's potencies; consequently any
narration concerning his activities is surely very pleasing to hear, and it produces all good
fortune. As far as I am concerned, I am always your devotee as well as a devotee of the Lord,
who is known as Adhokñaja. Please therefore narrate all the stories of King Påthu, who, in the
form of the son of King Vena, milked the cow-shaped earth."*

In this verse the word "pürva-deha" refers to the incarnation of Påthu Mahäräja. The word
"pürva" means that He was previously seen by by the people of the world. This verse is
spoken by Vidura, who here takes shelter of the description of Påthu Mahäräja.

Anuccheda 45

Text 1

atha çré-maitreyasya tad anantaram eva

codito vidureëaivaà
väsudeva-kathäà prati
praçasya taà préta-manä
maitreyaù pratyabhäñata

atha-then; çré-maitreyasya-of Çré Maitreya; tat-anantaram-after tht; eva-certainly;

coditaù-inspired vidureëa-by Vidura; evam-thus; väsudeva-of Lord Kåñëa; kathäm-
narration; prati-about; praçasya-praising; tam-him; préta-manäù-being very pleased;
maitreyaù-the siant Maitreya; pratyabhäñata-replied.

This is also confirmed by the following verse from Çrémad-Bhägavatam (4.17.8) describing
a conversation between Maitreya and Vidura:

"When Vidura became inspired to hear of the activities of Lord Kåñëa in His various
incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to
praise him. Then Maitreya spoke as follows."*

Text 2

tat-praçaàsayä préta-manastvena cäsyäpi tathaiva tätparyaà labhyate. ata evätra çré-

vasudeva-nandanatvenaiva väsudeva-çabdaù prayuktaù çré-sütaù.

208
 tat-Him; praçaàsaya-by praise; préta-pleased; manastvena-with the mind; ca-also; asya-
of Him; api-even; tathä-in the same way; eva-certainly; tätparyam-meaning; labhyate-is
attained; ataù eva-therefore; atra-in this connection; çré-vasudeva-of Mahäräja Vasudeva;
nandanatvena-because of being the son; väsudeva-çabdaù-the name "Väsudeva"; prayuktaù-
proper; çré-sütaù-spoken by Süta Gosvämé.

In connection with this verse we may note that by hearing the glorification of the Supreme
Lord, Maitreya Muni became pleased at heart. We may also observe that Lord Kåñëa is known
by the name Väsudeva because He is the son of Mahäräja Vasudeva.

Anuccheda 46

Text 1

atha çré-parékñitaù

atho vihäyemam amuà ca lokaà

vimarçitau heyatayä purastät
kåñëäìghri-seväm adhimanyamäna
upäviçat präyam amartya-nadyäm

atha-now; çré-parékñitaù-of King Parékñit; atho-thus; vihäya-giving up; imam-this;

amum-and the next; ca-also; lokam-planets; vimarçitau-all of them being judged; heyatayä-
because of inferiority; purastät-hereinbefore; kåñëa-aìghri-the lotus feet of the Lord, Çré
Kåñëa; seväm-transcendental loving service; adhimanyamänaù-one who thinks of the
greatest of all achievements; upäviçat-sat down firmly; präyam-for fasting; amartya-nadyäm-
on the bank of the transcendental river (the Ganges or the Yamunä).

That Çré Kåñëa is described throughout Çrémad-Bhägavatam is confirmed in the following

statement about King Parékñit (Çrémad-Bhägavatam 1.19.5):

"Mahäräja Parékñit sat down firmly on the banks of the Ganges to concentrate his mind in
Kåñëa consciousness, rejecting all other practices of self-realization, because transcendental
loving service to Kåñëa is the greatest achievement, superseding all other methods."*

Text 2

öékä ca çré-kåñëäìghri-seväm adhimanyamänaù sarva-puruñärthädhikaà janän. ity eñä. çré-

sütaù.

209
 öékä-Çrédhara Svämé's commentary; ca-also; çré-kåñëäìghri-seväm abhimanyamänaù-the
phrase "çré-kåñëäìghri-seväm adhimanyamänaù"; sarva-puruña-artha-adhikam-the greatest
achievment; jänan-understanding; iti-thus; eñä-the commentary; çré-sütaù-spoken by Süta
Gosvämé.

Çrédhara Svämé comments in the following way:

"The phrase `çré-kåñëäìghri-seväm adhimanyamänaù' indicates that Mahäräja Parékñit

understood that service to Lord Kåñëa's lotus feet is the real goal of life."

Anuccheda 47

Text 1

na vä idaà räjarñi-varya citraà

bhavatsu kåñëaà samanuvrateñu
ye 'dhyäsanaà räja-kiréöa-juñöaà
sadyo jahur bhagavat-pärçva-kämäù

na-neither; vä-like this; idam-this; räjarñi-saintly king; varya-the chief; citram-

astonishing; bhavatsu-unto all of you; kåñëam-Lord Kåñëa; samanuvrateñu-unto those who
are strictly in the line of; ye-who; adhyäsanam-seated on the throne; räja-kiréöa-helmets of
kings; juñöam-decorated; sadyaù-immediately; jahuù-gave up; bhagavat-the Personality of
Godhead; pärçva-kämäù-desiring to achieve association.

That Çré Kåñëa is the subject of the entire Bhägavatam is also confirmed in the following
verse spoken by the sages of Naimiñäraëya to King Parékñit (Çrémad-Bhägavatam 1.19.20):

"O chief of all the saintly kings of the Päëòu dynasty who are strictly in the line of Lord Çré
Kåñëa! It is not at all astonishing that you give up your throne, which is decorated with the
helmets of many kings, to achieve eternal association with the Personality of Godhead."*

Text 2

bhavatsu päëòor vaàçeñu ye jahuù iti çré-yudhiñöhirädy-abhipräyena. ata eva tatra

sthitänäà sarva-çrotåëäm api çré-kåñnam eva tätparyam äyäti. çré-maharñayaù çré-parékñitam.

bhavatsu-the word "bhavatsu"; päëòoù-of Mahäräja Päëòu; vaàçyeñu-in the dynasty; ye

jahuù-the phrase "ye jahuù"; iti-thus; çré-yudhiñöhira-Mahäräja Yudhiñöhira; ädi-and others;
abhipräyeëa-with the intention; ataù eva-therefore; tatra-there; sthitänäm-staying; sarva-of
all; çrotåëäm-the speakers; api-also; çré-kåñëam-Çré Kåñëa; eva-certainly; tätparyam-
meaning; äyäti-attain; çré-maharñayaù-spoken by the great sages; çré-parékñitam-to Mahäräja
Parékñit.

210
 In this verse the word "bhavatsu" refers to the kings in the Päëòu dynasty, and the phrase
"ye jahuù" refers to Mahäräja Yudhiñöhira and other great devotees of the Lord. By speaking
this verse the great sages explained the truth about Lord Kåñëa to Mahäräja Parékñit.

Anuccheda 48

Text 1

api me bhagavän prétaù

kåñëaù päëòu-suta-priyaù
paitå-ñvaseya-préty-arthaà
tad-gotrasyätta-bändhavaù

api-definitely; me-unto me; bhagavän-the Personality of Godhead; prétaù-pleased;

kåñëaù-the Lord; päëòu-suta-the sons of King Päëòu; priyaù-dear; paitå-in relation with the
father; svaseya-the sons of the sister; préti-satisfaction; artham-in the matter of; tat-their;
gotrasya-of the descendant; ätta-accepted; bändhavaù-as a friend.

In this connection King Parékñit spoke the following words to Çukadeva Gosvämé (Çrémad-
Bhägavatam 1.19.35-36):

"Lord Kåñëa, the Personality of Godhead, who is very dear to the sons of King Päëòu, has
accepted me as one of those relatives just to please His great cousins and brothers.*

Text 2

anyathä te 'vyakta-gater
darçanaà naù kathaà nåëäm
nitaräà mriyamäëänäà
saàsiddhasya vanéyasaù

anytathä-otherwise; te-your; avyakta-gateù-of one whose movements are invisible;

darçanam-meeting; naù-for us; katham-how; nåëäm-of the people; nitaräm-specifically;
mriyamäëänäm-of those who are about to die; saàsiddhasya-of one who is all-perfect;
vanéyasaù-voluntary appearance.

"Otherwise [without being inspired by Lord Kåñëa] how is it that you have voluntarily
appeared here, though you are moving incognito to the common man and are not visible to
us who are on the verge of death?"*

211
Text 3

teñäà paitå-svasréyäëäà päëòu-sutänäà gotrasya me ättam své-kåtaà bändhavaà bandhu-

kåtya yena. te tava çré-kåñëaika-rasikasya. vanéyaso 'ty-udäratayä mäà yäcotha iti
pravarttakasyety arthaù. räjä çré-çukam.

teñäm-of them; paitå-svaçréyäëäm-of cousins; päëòu-sutänäm-of the sons of Päëòu;

gotrasya-of the family; me-my; ättam-the word "ättam"; své-kåtam-means "accepted";
bandhavam-family relation; bandhu-kåtya-making a family relation; yena-by whom; te-the
word "te"; tava-means "Your"; çré-kåñëa-Çré Kåñëa; eka-rasikasya-always relishing Godhead;
vanéyasaù-the word "vanéyasaù"; ati-udaratayä-with great magnaminity; mam-me;
yäcothaù-please ask; iti-thus; pravarttakasya-urging; iti-thus; arthaù-the meaning; räjä-
spoken by Mahäräja Parékñit; çré-çukam-to Çukadeva Gosvämé.

This verse explains that Lord Kåñëa became the paternal cousin of the Päëòavas. The word
"te" (Your) in this verse refers to Çukadeva Gosvämé, who is always relishing the nectar of
Kåñëa consciousness. The word "vanéyasaù indicates that Çukadeva Gosvämé is very
generously inviting Mahäräja Parékñit to ask questions about Kåñëa consciousness.

Anuccheda 49

Text 1

sa vai bhägavato räjä

päëòaveyo mahä-rathaù
bäla-kréòanakaiù kréòan
kåñëa-kåéòäà ya ädade

saù-he; vai-certainly; bhägavataù-a great devotee of the Lord; räjä-Mahäräja Parékñit;

päëòaveyaù-grandson of the Päëòavas; mahä-rathaù-a great fighter; bäla-while a child;
kréòanakaiù-with play dolls; kréòan-playing; kåñëa-Lord Kåñëa; kréòäm-activities; yaù-who;
ädade-accepted.

Mahäräja Parékñit is described in this verse (Çrémad-Bhägavatam 2.3.15):

"Mahäräja Parékñit, the grandson of the Päëòavas, was from his very childhood a great
devotee of the Lord. Even while playing with dolls, he used to worship Lord Kåñëa by
imitating the worship of the family Deity."*

212
Text 2

yä yä çré-kåñëasya våndävanädau bäla-kréòä çrutästi, tat-premäveçena tat-sakhyädi-

bhävanän täà täm eva kréòäà yaù kåtavän ity arthaù. çré-çaunakaù.

yä yä-whatever; çré-kåñëasya-of Çré Kåñëa; våndävana-ädau-in Våndävana and other places;

bäla-kréòä-childhood pastimes; çrutä asti-were heard; tat-for Lord Kåñëa; prema-äveçena-
full of love; tat-of Him; sakhya-friendship; ädi-beginning with; bhävanän-meditations; täm
täm-them; eva-certainly; kréòäm-playing; yaù-who; kåtavän-performed; iti-thus; arthaù-
the meaning; çré-çaunakaù-spoken by Çré Çaunaka Åñi.

In this verse Çaunaka Åñi explains that as a child Mahäräja Parékñit would hear the
descriptions of Lord Kåñëa's youthful pastimes in Våndävana and other places. Prince Parékñit
would constantly meditate upon Lord Kåñëa, who accepts various roles in relationship with
His devotees, becoming their friend, or accepting other roles in relation with them, and in
this mood, full of love for Lord Kåñëa, Prince Parékñit would act out the Lord's pastimes as his
childhood play.

Anuccheda 50

Text 1

evaà-jätéyäni bahüny eva vacanäni viräjante. tathä kathito vaàça-vistäraù ity ärabhya
naiñati-duùsahä kñun mäm ity antaà daçama-skandha-prakaraëam apy anusandheyam. kià
ca

evam-jätéyäni-in the same way; bahüni-many; eva-certainly; vacanäni-statements;

viräjante-are; tathä-in the same way; kathitaù vaàça-vistäraù iti ärabhya na eñä ati-duùsahä
kñut mäm iti antam daçama-skandha-prakaraëam-the following passage from Çrémad-
Bhägavatam (10.1.1-13):

kathito vaàça-vistäro
bhavatä soma-süryayoù
räjïäà cobhaya-vaàçyänäà
caritaà paramädbhutam

yadoç ca dharma-çélasya
nitaräà muni-sattama
taträàçenävatérëasya
viñëor véryäëi çaàsa naù

213
avatérya yador vaàçe
bhagavän bhüta-bhävanaù
kåtavän yäni viçvätmä
täni no vada vistarät

nivåtta-tarñair upagéyamänäd
bhavauñadhäc chrotra-mano-'bhirämät
ka uttamaçloka-guëänuvädät
pumän virajyeta vinä paçughnät

pitämahä me samare 'maraïjayair

devavratädyätirathais timiìgilaiù
duratyayaà kaurava-sainya-sägaraà
kåtvätaran vatsa-padaà sma yat-plaväù

drauëy-astra-vipluñöam idaà mad-aìgaà

santäna-béjaà kuru-päëòavänäm
jugopa kukñià gata ätta-cakro
mätuç ca me yaù çaraëaà gatäyäù

véryäëi tasyäkhila-deha-bhäjäm
antar bahiù püruña-käla-rüpaiù
prayacchato måtyum utämåtaà ca
mäyä-manuñyasya vadasva vidvan

rohiëyäs tanayaù prokto

rämaù saìkarñaëas tvayä
devakyä garbha-sambandhaù
kuto dehäntaraà vinä

kasmän mukundo bhagavän

pitur gehäd vrajaà gataù
kva väsaà jïätibhiù särdhaà
kåtavän sätvatäà patiù

vraje vasan kim akaron

madhupuryäà ca keçavaù
bhrätaraà cävadhét kaàsaà
mätur addhätad-arhaëam

dehaà mänuñam äçritya

kati varçäëi våñëibhiù
yadu-puryäà sahävätsét
patnyaù katy abhavan prabhoù

214
etad anyac ca sarvaà me
mune kåñëa-viceñöitam
vaktum arhasi sarvajïa
çraddadhänäya viståtam

naiñätiduùsahä kñun mäà

tyaktodam api bädhate
pibantaà tvan-mukhämbhoja-
cyutaà hari-kathämåtam.

Many statements of Çrémad-Bhägavatam may be quoted to describe the glories of Mahäräja

Parékñit, and the following questions spoken by Mahäräja Parékñit himself at the beginning of
Çrémad-Bhägavatam's Tenth Canto (10.1.1-13) may be quoted to show the greatness of his
devotion to Lord Kåñëa:

"King Parékñit said: My dear Lord, you have elaborately described the dynasties of both the
moon-god and the sun-god, with the exalted and wonderful character of their kings.*
"O best of munis, you have also described the descendants of Yadu, who were very pious
and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful,
glorious activities of Lord Viñëu, or Kåñëa, who appeared in that Yadu dynasty with Baladeva,
His plenary expansion.*
"The Supersoul, the Supreme Personality of Godhead, Çré Kåñëa, the cause of the cosmic
manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious
activities and character, from the beginning to the end of His life.*
"Glorification of the Supreme Personality of Godhead is performed in the paramparä
system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished
by those no longer interested in the false, temporary glorification of this cosmic
manifestation. Descriptions of the Lord are the right medicine for the conditioned soul
undergoing repeated birth and death. Therefore, who will cease hearing such glorification of
the Lord except a butcher or one who is killing his own self?*
"Taking the boat of Kåñëa's lotus feet, my grandfather Arjuna and others crossed the ocean
of the Battlefield of Kurukñetra, in which such commanders as Bhéñmadeva resembled great
fish that could very easily have swallowed them. By the mercy of Lord Kåñëa, my
grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over
the hoofprint of a calf. Because my mother surrendered unto Lord Kåñëa's lotus feet, the
Lord, Sudarçana-cakra in hand, entered her womb and saved my body, the body of the last
remaining descendant of the Kurus and the Päëòavas, which was almost destroyed by the
fiery weapon of Açvatthämä. Lord Çré Kåñëa, appearing within and outside of all materially
embodied living beings by His own potency in the forms of eternal time-that is, as Paramätmä
and as viräö-rüpa-gave liberation to everyone, either as cruel death or as life. Kindly
englighten me by describing His transcendental characteristics.*
"My dear Çukadeva Gosvämé, you have already explained that Saìkarñaëa, who belongs to
the second quadruple, appeared as the son of Rohiëé named Balaräma. If Balaräma was not

215
transferred from one body to another, how is it possible that He was first in the womb of
Devaké and then in the womb of Rohiëé? Kindly explain this to me.*
"Why did Kåñëa, the Supreme Personality of Godhead, leave the house of His father,
Vasudeva, and transfer Himself to the house of Nanda in Våndävana? Where did the Lord, the
master of the Yadu dynasty, live with His relatives in Våndävana?*
"Lord Kåñëa lived both in Våndävana and in Mathurä. What did He do there? Why did He
kill Kaàsa, His mother's brother? Such killing is not at all sanctioned in the çästras.*
"Kåñëa, the Supreme Personality of Godhead, has no material body, yet He appears as a
human being. For how many years did He live with the descendants of Våñëi? How many
wives did He marry, and for how many years did He live in Dvärakä?*
"O great sage, who know everything about Kåñëa, please describe in detail all the activities
of which I have inquired and also those of which I have not, for I have full faith and am very
eager to hear of them.*
"Because of my vow on the verge of death, I have given up even drinking water, yet
because I am drinking the nectar of topics about Kåñëa, which is flowing from the lotus
mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot
hinder me."*

Text 2

itthaà dvijä yädavadeva-dattaù ity ädi. yena çravaëena nitaräà gåhétaà vaçé-kåtaà ceto
yasya saù. çré-sutaù.

itthaà divjä yädavadeva-dattaù ity ädi-the verse (Çrémad-Bhägavatam 10.12.40):

itthaà dvijä yädavadeva-dattaù

çrutvä sva-rätuç caritaà vicitram
papraccha bhüyo 'pi tad eva puëyaà
vaiyäsakià yan nigåhéta-cetäù;

yena-by which; çravaëena-by hearing; nitaräm-constantly; gåhétam-accepted; vaçé-kåtam-

enchanted; cetaù-mind; yasya-of whom; saù-he; çré-sütaù-spoken by Süta Gosvämé.

Mahäräja Parékñit became intently attracted to hearing the glories of Lord Kåñëa. This is
described in the following verse (Çrémad-Bhägavatam 10.12.40):

"Çré Süta Gosvämé said: O learned saints, the childhood pastimes of Çré Kåñëa are very
wonderful. Mahäräja Parékñit, after hearing about those pastimes of Kåñëa, who had saved
him in the womb of his mother, became steady in his mind and again inquired from
Çukadeva Gosvämé to hear about those pious activities."*

216
Anuccheda 51

Text 1

tathä yena yenävatäreëa ity ädi; yac-chåëvato 'paity aratiù ity ädi ca.

tathä-in the same way; yena yena avatäreëa iti adi yat-çåëvataù apaiti aratiù iti ädi ca-in
the following verses from Çrémad-Bhägavatam (10.7.1-2):

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.

This is also described in the following passage from Çrémad-Bhägavatam (10.7.1-2):

"King Parékñit said: My lord, Çukadeva Gosvämé, all the various activities exhibited by the
incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to
the mind. Simply by one's hearing of these activities, the dirty things in one's mind
immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but
Kåñëa's childhood activities are so attractive that they are automatically pleasing to the mind
and ear. Thus one's attachment for hearing about material things, which is the root cause of
material existence, vanishes, and one gradually develops devotional service to the Supreme
Lord, attachment for Him, and friendship with devotees who give us the contribution of
Kåñëa consciousness. If you think it fit, kindly speak about those activities of the Lord."*

Text 2

öékä ca

kåñëärbhaka-sudhä-sindhu-
samplavänanda-nirbharaù
bhüyas tad eva samprañöuà
räjäyad abhinandati.

öékä-Çrédhara Svämé's commentary; ca-also; kåñëa-Çré Kåñëa; arbhaka-child; sudhä-of

nectar; sindhu-in the ocean; samplava-inundation; änanda-bliss; nirbharaù-great; bhüyaù-
again; tat-that; eva-certainly; samprañöum-to ask; räjä-the King; anyat-another;
abhinandati-greeted.

217
 Çrédhara Svämé explains this verse in the following way:

"By hearing the childhood pastimes of Çré Kåñëa, Mahäräja Parékñit felt as if he were
inundated by a great nectarean ocean of transcendental bliss. In this condition he again
questioned Çukadeva Gosvämé by speaking these verses.

Text 3

yena yena matsyädy-avatäreëäpi yäni yäni karmäëi karoti, täni naù karëa-sukhävahäni
manaù-préti-karäëi ca bhavanty eva. tathäpi yac-chåëvataù puàsaù pum-mätrasy aratiù
mano-glänis tan-müla-bhüta-vividhä tåñëä cäpagacchati, tathä sattva-çuddhi-hari-bhakti-hari-
däsya-sakhyäni ca bhavanti acireëaiva tadeva haram hareç caritraà manoharaà vä vada,
anugrahaà yadi karoñiity eñä. räjä.

yena yena-the words "yena yena"; matsya-with Matsya; ädi-beginning; avatäreëa-by

incarnation; api-even; yäni yäni-whatever; karmäëi-activities; karoti-performs; täni-they;
naù-of us; karëa-to the ears; sukha-happiness; avahähi-carrying; manaù-of the mind; préti-
delight; karäëi-causing; ca-and; bhavanti-are; eva-certainly; tathä api-nevertheless; yat-
çåëvataù-of one who simply hears these narrations of the Lord; puàsaù-of the word
"puàsaù"; pum-mätrasya-of any person; aratiù-the word "aratiù"; manaù-of the mind;
gläniù-disinterest; tat-of that; müla-at the root; bhüta-born; vividha-various; tåñëä-thirst;
ca-also; apagacchati-goes away; tathä-in the same way; sattva-of existence; çuddhi-
purification; hari-of Lord Hari; bhakti-devotion; hari-to Lord Hari; däsya-service;
sakhyäni-friendship; ca-also; bhavanti-are; acireëa eva tat eva haram-the phrase acrieëa eva
tat eva haram; hareù-of Lord Hari; caritram-pastimes; manoharam-enchanting to the mind;
vä-or; vada-please speak; anugraham-mercy; yadi-if; karoñi-you would perform; iti-thus;
eñä-the commentary; räjä-spoken by Mahäräja Parékñit.

"The phrase `yena yena' means `by Lord Matsya and the other incarnations of the Supreme
Personality of Godhead'. The word `karoti' refers to the Lord's activities, which are described
as bringing joy to the ears and the mind. The phrase `yac-chåëvataù' means `anyone who
hears the narration of the Lord's pastimes', and the word “aratiù" means `the dirty things
within one's mind immediately vanish, and one becomes gradually purified, develops
devotional service for the Supreme Lord, attachment for Him, and friendship with devotees.'
The phrase `acireëaiva tad eva haraà vada' means `If you think it fit, kindly speak about these
beautiful pastimes of the Lord'".

Anuccheda 52

218
Text 1

atha çré-çukadevasya api me bhagavän prétaù kåñëaù päëòu-suta-priyaù ity ädinä çré-kåñëa
eva sva-ratià vyajya mriyamäëänäà srotavyädi-praçnenaivänta-käle çré-kåñëa eva mayy apy
upadiçyatäm iti räjäbhipräyänantaram.

atha-now; çré-çukadevasya-of Çré Çukadeva Gosvämé; api me bhagaväë prétaù kåñëaù

päëòu-suta-priyaù iti ädinä-the passage beginning with Çrémad-Bhägavatam 1.19.35; çré-
kåñëaù-Çré Kåñëa; eva-certainly; sva-own; ratim-attraction; vyajya-manifesting;
mriyamäëänäm çrotavyädi-praçnena-by the question in Çrémad-Bhägavatam 2.1. ; anta-kale-
at the time of death; mayi-to me; api-also; upadiçyatam-should instruct; iti-thus; räja-
abhipräya-anantaram-the intention of Mahäräja Parékñit. (The verses referred to in this
passage follow (Çrémad-Bhägavatam 1.19.35-38):

api me bhagavän prétaù

kåñëaù päëòu-suta-priyaù
paitå-ñvaseya-préty-arthaà
tad-gotrasyätta-bändhavaù

anyathä te 'vyakta-gater
darçanaà naù kathaà nåëäm
nitaräà mriyamäëänäà
saàsiddhasya vanéyasaù

ataù påcchämi saàsiddhià

yoginäà paramaà gurum
puruñasyeha yat käryaà
mriyamäëasya sarvathä

yac chrotavyam atho japyaà

yat kartavyaà nåbhiù prabho
smartavyaà bhajanéyaà vä
brühi yadvä viparyayam.

Mahäräja Parékñit was intently attracted to hearing the glories of Lord Kåñëa and he wanted
to hear about the Lord up until the time of his death. This is described in his words to
S_ukadeva Gosvämé (Çrémad-Bhägavatam 1.9.35-38):

"Lord Kåñëa, the Personality of Godhead, who is very dear to the sons of King Päëòu, has
accepted me as one of those relatives just to please His great cousins and brothers.*

219
 "Otherwise [without being inspired by Lord Kåñëa] how is it that you have voluntarily
appeared here, though you are moving incognito to the common man and are not visible to
us who are on the verge of death?*
"You are the spiritual master of great saints and devotees. I am therefore begging you to
show the way of perfection for all persons, and especially for one who is about to die.*
"Please let me know what a man should hear, chant, remember and worship, and also what
he should not do. Please explain all this to me."*

Text 2

varéyän eña te praçnaù

kåto loka-hitaà nåpa
ätmavit-sammataù puàsäà
çrotavyädiñu yaù paraù

çré-çukaù uväca-Çré Çukadeva Gosvämé said; varéyaë-glorious; eñaù-this; te-your;

praçnaù-question; kåtaù-made by you; loka-hitam-beneficial for all men; nåpa-O King;
ätmavit-transcendentalist; sammataù-approved; puàsäm-of all men; çrotavya-ädiñu-in all
kinds of hearing; yaù-what is; paraù-the supreme.

Çukadeva Gosvämé then glorified Mahäräja Parékñit in the following words (Çrémad-
Bhägavatam 2.1.1.):

"Çré Çukadeva Gosvämé said: My dear King, your question is glorious because it is very
beneficial to all kinds of people. The answer to this question is the prime subject matter for
hearing, and it is approved by all transcendentalists."*

Text 3

"te tvayä puàsäà çrotavyädiñu madhye yaù paraù çré-kåñëa-çravaëäbhipräyena paramaù

praçnaù kåtaù. eña varéyän sarvävatärävatäri-praçnebhyaù parama-mahän, sa ca loka-hitam
yathä syät tathaiva kåtaù. tv astu tathä-bhüta-çré-kåñëaika-nirbandha-prematvät kåtärtha eveti
bhävaù. tad uktam

te-the word "te"; tvayä-means "by you"; puàsäm-of all men; çrotavya-ädiñu-in all kinds
of hearing; madhye-in the midst; yaù-what is; paraù-supreme; çré-kåñëa-about Çré Kåñëa;
çravaëa-hearing; abhipräyeëa-with the intention; paramaù-supreme; praçnaù-question;
kåtaù-made; eñaù-this; varéyän-glorious; sarva-all; avatära-incarnations of Godhead;
avatäri-the original source of all incarnations; praçnebhyaù-for questions; parama-mahän-
topmost; saù-that; ca-also; loka-hitam-beneficial for all men; yathä-just as; syät-may be;
tathä-in the same way; eva-certainly; kåtaù-done; tu-also; astu-there may be; tathä-bhüta-
in that way; çré-kåñëa-to Çré Kåñëa; eka-nirbandha-exclusively in relation to; prematvät-

220
because of pure love; kåtärthaù-successful; eva-certainly; iti-thus; bhävaù-the meaning;
tat-therefore; uktam-it is said.

In this verse the word "te" means "by you", and the phrase "puàsäm çrotavyädiñu" means
“among the varieties of subject matters sought to be heard in human society". We may note
in this connection that Mahäräja Parékñit asked this specific question because he was eager to
hear about Lord Kåñëa, and he wanted to elicit a reply containing descriptions of Lord Kåñëa.
Mahäräja Parékñit's question is glorious because it asks about the Original Personality of
Godhead Lord Kåñëa and His many incarnations, and also because it is "loka-hitam", or
beneficial for all kinds of people. Because in asking this question Mahäräja Parékñit was
motivated by pure unalloyed love of Kåñëa, he became perfectly successful in attaining the
actual goal of human life. This is described in the following words (Çrémad-Bhägavatam
2.4.1):

Text 4

vaiyäsaker iti vacas

tattva-niçcayam ätmanaù
upadhärya matià kåñëe
auttareyaù satéà vyadhät

saté vidyamähä kåñëe yä matis täm eva viçeñeëa dhåtavän ity arthaù. etad eva vyakté-kariñyati
räjïä

sütaù uväca-Süta Gosvämé said; vaiyäsakeù-of Çukadeva Gosvämé; iti-thus; vacaù-

speeches; tattva-niçcayam-that which verifies the truth; ätmanaù-in the self; upadhärya-just
having realized; matim-concentration of the mind; kåñëe-unto Lord Kåñëa; auttareyaù-the
son of Uttarä; satém-chaste; vyadhät-applied; saté-chaste; vidyamänä-being; kåñëe-upon
Kåñëa; yä-which; matiù-mind; täm-that; eva-certainly; viçeñeëa-specifically; dhåtavän-
manifesting; iti-thus; arthaù-the meaning; etat-that; eva-certainly; vyakté-kariñyati-will be
manifested; räjïä-by the king.

"Süta Gosvämé said: Mahäräja Parékñit, the son of Uttarä, after hearing the speeches of
Çukadeva Gosvämé, which were all about the truth of the self, applied his concentration
faithfully upon Lord Kåñëa."*

The words "matià satém" in this verse indicate the purity of Mahäräja Parékñit. This purity
was manifested in the next quotation (Çrémad-Bhägavatam 2.8.2):

Text 6

harer adbhuta-véryasya
kathä loka-sumaìgaläù

221
kathayasva mahäbhäga
yathäham akhilätmani
kåñëe niveçya niùsaìgaà
manas tyakñye kalevaram. iti. çré-çukaù

hereù-of the Lord; adbhuta-véryasya-of the one who possesses wonderful potencies;
kathäù-narrations; loka-for all planets; su-maìgaläù-auspicious; kathayasva-please continue
speaking; mahäbhäga-O greatly fortunate one; yathä-as much as; aham-I; akhila-ätmani-
unto the Supreme Soul; kåñëe-unto Lord Çré Kåñëa; niveçya-having placed; niùsaìgam-
being freed from material qualities; manaù-mind; tyakñye-may relinquish; kalevaram-body;
iti-thus; çré-çukaù-Çré Çukadeva Gosvämé.

"Narrations concerning the Lord, who possesses wonderful potencies, are certainly
auspicious for living beings in all planets. O greatly fortunate Çukadeva Gosvämé, please
continue narrating Çrémad-Bhägavatam so that I can place my mind upon the Supreme Soul,
Lord Kåñëa, and, being completely freed from material qualities, thus relinquish this body."*

Anuccheda 53

Text 1

evam eva-"kathito vaàça-vistäraù ity ädy-anantaram.

samyag vyavasito buddhiù ity ädi.

evam-in the same way; eva-certainly; kathitaù vaàsa-vistäraù iti ädi anantaram-Çrémad-
Bhägavatam 10.1.1-13; samyak vyavasitaù buddhiù iti ädi-Çrémad-Bhägavatam 10.1.15.

samyag vyavasitä buddhis

tava räjarñi-sattama
väsudeva-kathäyäà te
yaj jätä naiñöhiké ratiù

A description of the Mahäräja Parékñit's purity of mind may be found in the Çrémad-
Bhägavatam 10.1.1-13 (quoted in Anuccheda 50, Text 1) and also in the following verse
(Çrémad-Bhägavatam 10.1.15):

"Çréla Çukadeva Gosvämé said: O Your Majesty, best of all saintly kings, because you are
greatly attracted to topics of Väsudeva, it is certain that your intelligence is firmly fixed in
spiritual understanding, which is the only true goal for humanity. Because that attraction is
unceasing, it is certainly sublime."*

222
Text 2

pürvaà mayä nänävatärädi-kathäbhir abhinanditasyäpi yac chré-vasudevanandanasyaiva

kathäyäà naiñöhiké sthayi-rüpä ratir jätä, eñä buddhiù tu samyag vyavasitä parama-rasa-
vidagdhety arthaù. çré-çukaù.

pürvam-formerly; mayä-by me; nänä-various; avatära-incarnations; ädi-beginning with;

kathäbhiù-by discussions; abhinanditasya-delighted; yat-because; çré-vasudevanandanasya-
of Çré Kåñëa, the son of Mahäräja Vasudeva; eva-certainly; kathäyäm-in the discussion;
sthayi-rüpa-undeviating; ratiù-attraction; jätä-was manifest; eñä-this; buddhiù-intelligence;
tu-also; samyak vyavasitä-completely fixed; parama-transcendental; rasa-mellows;
vidagdhä-expert at relishing; iti-thus; arthaù-the meaning; çré-çukaù-spoken by Çré
Çukadeva Gosvämé.

These words spoken by Çukadeva Gosvämé may be paraphrased in the following way: "O
Your Majesty, you are certainly pleased by hearing what I have described about the
incarnations of the Lord, and you are steadily attracted to hearing the descriptions of Lord
Kåñëa, the son of Mahäräja Vasudeva. This is because you are expert at relishing the mellows
of spiritual life."

Anuccheda 54

tathä

itthaà dvijä yädavadeva-dattaù

çrütvä svarätuç caritaà vicitram ity anantaram.

itthaà sma påñöaù sa tu bädaräyaëis

tat-smäritänanta-håtäkhilendriyaù
kåcchrät punar labdha-bahir-dåçiù çanaiù
pratyäha taà bhägavatottamottama

anantaù prakaöita-pürëaiçvarya-çré-kåñëaù sarvadä tena smaryamäëe 'pi tasmin pratikñaëa-

navyatvenaiva tat-smäritety uktam. çré-sütaù.

tathä-in the same way; ittham dvijaù yadavadeva-dattaù çrütvä svarätaç caritaà vicitram-
iti ädi anantaram-Çrémad-Bhägavatam 10.12.40 (which was quoted in Anuccheda 50, Text 2),
and the following verses (41, 42 and 43)

brahman käläntara-kåtaà
tat-kälénaà kathaà bhavet
yat kaumäre hari-kåtaà
jaguù paugaëòake 'rbhakäù

223
tad brühi me mahä-yogin
paraà kautühalaà guro
nünam etad dharer eva
mäyä bhavati nänyathä

vayaà dhanyatamä loke

guro 'pi kñatra-bandhavaù
vayaà pibämo muhus tvattaù
puëyaà kåñëa-kathämåtam;

çré-sütaù uväca-Çré Süta Gosvämé said; ittham-in this way; sma-in the past; påñöaù-being
inquired from; saù-he; tu-indeed; bädaräyaëiù-Çukadeva Gosvämé; tat-by him (Çukadeva
Gosvämé); smärita-ananta-as soon as Lord Kåñëa was remembered; håta-lost in ecstasy;
akhila-indriyaù-all actions of the external senses; kåcchrät-with great difficulty; punaù-
again; labdha-bahiù-dåçiù-having revived his external sensory perception; çanaiù-slowly;
pratyäha-replied; tam-unto Mahäräja Parékñit; bhägavata-uttama-uttama-O great saintly
person, greatest of all devotees (Çaunaka); anantaù-unlimited; prakaöita-manifested; pürëa-
complete; aiçvarya-opulence; çré-kåñëaù-Çré Kåñëa; sarvadä-always; tena-by him;
smaryamäëaù-remembered; api-also; tasmin-in that; pratikñaëa-at every moment;
navyatvena-with fresh interest; eva-certainly; tat-of Him; smäritä-remembrance; iti-thus;
uktam-spoken; çré-sütaù-by Çré Süta Gosvämé.

With unfaltering fresh interest Mahäräja Parékñit constantly meditated upon Lord Kåñëa,
the unlimited Supreme Personality of Godhead, who is full of all opulences. This may be seen
in the following words of Çrémad-Bhägavatam (10.12.40-44):

"Çré Süta Gosvämé said: O learned saints, the childhood pastimes of Çré Kåñëa are very
wonderful. Mahäräja Parékñit, after hearing about those pastimes of Kåñëa, who had saved
him in the womb of his mother, became steady in his mind and again inquired from
Çukadeva Gosvämé to hear about those pious activities.*
"Mahäräja Parékñit inquired: O great sage, how could things done in the past have been
described as being done at the present? Lord Çré Kåñëa performed this pastime of killing
Aghäsura during His kaumära age. How then, during His paugaëòa age, could the boys have
described this incident as having happened recently?*
"O greatest yogé, my spiritual master, kindly describe why this happened. I am very much
curious to know about it. I think that it was nothing but another illusion due to Kåñëa.*
"O my lord, my spiritual master, although we are the lowest of kñatriyas, we are glorified
and benefited because we have the opportunity of always hearing from you the nectar of the
pious activities of the Supreme Personality of Godhead.*
"Süta Gosvämé said: 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 began to speak to Mahäräja Parékñit about kåñëa-kathä."*

224
Anuccheda 55

Text 1

ata eva sa vai bhägavato räjä ity ädy anantaram räjïä samäna-väsanatvenaiva tam äha

vaiyäsakiç ca bhagavän
väsudeva-paräyaëaù
urugäya-guëodäräù
satäà syur hi samägame

ataù eva-therefore; saù vai bhägavataù räjä iti ädi anantaram-Çrémad-Bhägavatam 2.3.15
(This verse is quoted on page 296 of this book); räjïä-with the king; samäna-equal;
väsanatvena-state of consciousness; eva-certainly; tam-to him; äha-said; vaiyäsakiù-the son
of Vyäsadeva; ca-also; bhagavän-full in transcendental knowledge; väsudeva-Lord Kåñëa;
paräyaëaù-attached to; urugäya-of the Personality of Godhead Çré Kåñëa, who is glorified by
great philosophers; guëa-udäräù-great qualities; satäm-of the devotees; syuù-must have
been; hi-as a matter of fact; samägame-by the presence of.

Mahäräja Parékñit and Çukadeva Gosvämé were both great devotees of the Lord. They are
described in the following verses (Çrémad-Bhägavatam 2.3.15-16):

"Mahäräja Parékñit, the grandson of the Päëòavas, was from his very childhood a great
devotee of the Lord. Even while playing with dolls he used to worship Lord Kåñëa by
imitating the worship of the family Deity.
"Çukadeva Gosvämé, the son of Vyäsadeva, was also full in transcendental knowledge and
was a great devotee of Lord Kåñëa, son of Vasudeva. So there must have been discussion of
Lord Kåñëa, who is glorified by great philosophers and in the company of great devotees."*

Text 2

ca-çabdaù präg varëitena samäna-väsanatvaà bodhayati. tasmäc chré-

vasudevanandanenaivaträpi väsudeva-çabdo vyäkhyeyaù. anyeñäm api satäm samägame tävad
urugäyasya guëodäräù kathä bhavanti. tayos tu çré-kåñëa-carita-pradhänä eva tä bhaveyur iti
bhävaù. çré-çaunakaù.

ca-çabdaù-the word "ca (also)"; präk-formerly; varëitena-described; samäna-equal;

väsanatvam-position; bodhayati-explains; tasmät-therefore; çré-vasudevanandanena-as the
son of Mahäräja Vasudeva; eva-certainly; atra-here; api-also; väsudeva-çabdaù-the word
"väsudeva"; vyäkhyeyaù-may be described; anyeñäm-of others; api-also; satäm-of devotees;
samägame-by the presence; tävat-to that extent; urugäyasya-of the Personality of Godhead,
Çré Kåñëa, who is glorified by great philosophers; guëa-udäräù-great qualities; kathäù-

225
discussions; bhavanti-are; tayoù-of the two of them; tu-also; çré-kåñëa-of Çré Kåñëa; carita-
about the pastimes; pradhänaù-mainly; eva-te-they; bhaveyuù-may be; iti-thus; bhävaù-the
meaning; çré-çaunakaù-spoken by Çaunaka Åñi.

The word "ca" (also) in this verse refers the reader to the description of Mahäräja Parékñit
in the previous verse, and establishes that both Mahäräja Parékñit and Çukadeva Gosvämé are
both equally exalted devotees of the Lord. We may also note that the word "väsudeva" used
in this verse means "Çré Kåñëa, the son of the Mahäräja Vasudeva". The words "satäà
samägame" and "urugäyasya guëodäräù" indicate that although great devotees are generally
engaged in glorifying the various forms of the Supreme Lord, Mahäräja Parékñit and Çukadeva
Gosvämé will converse specifically about the transcendental pastimes of Lord Kåñëa.

Anuccheda 56

Text 1

kià bahunä, çré-çukadevasya çré-kåñëa eva tätparye tad-eka-caritamayau

granthärdhäyamänau daçamaikädaça-skandhäv eva pramäëam. skandhäntareñv anyeñäà
caritaà sankñepenaiva samäpya täbhyäà tac-caritasyaiva vistäritatvät. ata evärambhata eva
tat-prasädaà prärthayate

kim-what is the need?; bahunä-of further elaborate explanations; çré-çukadevasya-of Çré

Çukadeva Gosvämé; çré-kåñëe-about Çré Kåñëa; eva-certainly; tätparye-explanation; tat-to
that; eka-only; caritamayau-consisting of the pastimes; grantha-ardhayamänau-consisting of
half of the book; daçama-the Tenth; ekadaça-and Eleventh; skandhau-Cantos; eva-
pramäëam-evidence; skandha-antareñu-in the other Cantos; anyeñäm-of others; caritam-the
pastimes; sankñepena-in condensed form; eva-certainly; samäpya-completing; täbhyäm-by
the two of them; tat-of Çré Kåñëa; caritasya-of the pastimes; eva-certainly; vistäritvät-
because of the elaborate explanation; ataù eva-therefore; ärambhate-begins; eva-certainly;
tat-of Çré Kåñëa; prasädam-for mercy; prärthayate-appeals.

What is the need to explain this point any further? Lord Kåñëa's pastimes are described, to
the exclusion of any other topic, in the Tenth and Eleventh Cantos of Çrémad-Bhägavatam,
which constitute half of the entire book. Other forms of the Lord are summarily described in
the first Nine Cantos, whereas the pastimes of Lord Kåñëa are elaborately described in the
Tenth and Eleventh Cantos. We may therefore conclude that the description of Lord Kåñëa is
the principal subject matter of the Bhägavatam. We may also note that Çukadeva Gosvämé
begins the teaching of the Bhägavatam by appealing for the mercy of Çré Kåñëa (Çrémad-
Bhägavatam 2.4.20) in the following words:

226
Text 2

çriyaù patiù ity ädau patir gatiç candhaka-våñëi-sätvatäà prasédatäà me bhagavän satäm
gatiù. spañöam. çré-çukaù.

çriyaù patiù iti ädau patiù gatiù cändhaka-våñëi-sätvatäm prasédatäm me bhagavän satäà
gatiù-the following verse from Çrémad-Bhägavatam (2.4.20):

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù
patir gatiç cändhaka-våñëi-sätvatäà
prasédatäà me bhagavän satäà patiù;

spañöam-the meaning is clear; çré-çukadeva-spoken by Çré Çukadeva Gosvämé.

"May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory
of all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of all goddesses of
fortune, the director of all sacrifices and therefore the leader of all living entities, the
controller of all intelligence, the proprietor of all planets, spiritual and material, and the
supreme incarnation on the earth (the supreme all in all), be merciful upon me."*

Anuccheda 57

Text 1

atha çré-vyäsadevasya

anarthopaçamaà säkñäd
bhakti-yogam adhokñaje
lokasyäjänato vidväàç
cakre sätvata-saàhitäm

atha-now; çré-vyäsadevasya-of Çréla Vyäsadeva; anartha-things which are superfluous;

upaçamam-mitigation; säkñät-directly; bhakti-yogam-the linking process of devotional
service; adhokñaje-unto the Transcendence; lokasya-of the general mass of men; ajänataù-
those who are unaware of; vidvän-the supremely learned; cakre-compiled; sätvata-in
relation with the Supreme Truth; saàhitäm-Vedic literature.

Çréla Vyäsadeva also says that Çré Kåñëa is the primary subject of Çrémad-Bhägavatam
(Çrémad-Bhägavatam 1.7.6-7):

"The material miseries of the living entity, which are superfluous to him, can be directly
mitigated by the linking process of devotional service. But the mass of people do not know

227
this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in relation
to the Suprme Truth.*

Text 2

yasyäà vai çrüyamäëäyäà

kåñëe parama-püruñe
bhaktir utpadyate puàsaù
çoka-moha-bhayäpahä

yasyäm-this Vedic literature; vai-certianly; çrüyamäëäyäm-simply by giving aural

reception; kåñëe-unto Lord Kåñëa; parama-supreme; püruñe-unto the Personality of
Godhead; bhaktiù-feelings of devotional service; utpadyate-sprout up; puàsaù-of the living
being; çoka-lamentation; moha-illusion; bhaya-fearfulness; apahä-that which extinguishes.

"Simply by giving aural reception to this Vedic literature, the feeling for loving devotional
service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up at once to extinguish
the fire of lamentation, illusion and fearfulness."*

Text 3

adhokñaje çré-kåñëe

adho 'nanena çayänena

çakaöäntara-cäriëä
rakñasé nihatä raudrä
çakuni-veça-dhäriëé

pütanä näma ghorä sä

mahä-käyä mahä-balä
viña-digdhaà stanaà kñudrä
prayacchanti janärdane

dadåçur nihatäà tatra

rakñaséà vana-gocaräù
punar jäto 'yam ity ähur
uktas tasmäd adhokñajaù

iti hari-vaàçe väsudeva-mähätmye tan-nämnaù çré-kåñëa-viñayatayä prasiddhaù.

adhokñaje-by the name Adhokñaja; çré-kåñëe-Çré Kåñëa; adhaù-beneath; anena-with this;

çayänena-bed; çakaöa-antara-cäriëä-in the cradle; rakñasi-demonness; nihata-killed; raudra-
terrible; çakuni-veça-dhäriëé-disguised as a beautiful woman; pütanä-Pütanä; näma-named;

228
ghora-ugly; sa-she; mahä-with a gigantic; käya-body; mahä-bala-and very strong; viña-with
poison; digdham-anointed; stanam-breast; kñudra-base; prayacchanti-janärdane-to Kåñëa;
dadåçuù-saw; nihatam-killed; tatra-at that place; räkñasém-the demonness; vana-gocaraù-
the cowherd mena and gopis; punaù-again; jätaù-born; ayam-He; iti-thus; ähuù-they said;
uktaù-spoken; tamsät-because of this; adhokñajaù-the name Adhokñaja; iti-thus; hari-
vaàçe-in the Hari-vaàça; vasudeva-mähätmye-in the section containing the glorification of
Lord Väsudeva; tat-nämnaù-of this name; çré-kåñëa-viñayatayä-in relation to Lord Kåñëa;
prasiddhaù-celebrated.

The name "Adhokñaja" in this verse (Çrémad-Bhägavatam 1.7.6 second line) is specifically a
name of Lord Kåñëa. The derivation of this name is given in the following words of the
Väsudeva-mähätmya section of the Hari-vaàça (Viñëu-parva 101.30-32):

"When infant Kåñëa was resting in His cradle, a powerful, gigantic and terrible demonness
named Pütanä disguised herself as a beautiful young woman and attempted to kill Kåñëa by
offering her breast, which had been smeared with poison, for the tiny child to suck. When
the cowherd men and gopés saw that the gigantic demoness had instead been killed by the
tiny child Kåñëa, they exclaimed: `Our child is rescued! It is as if He has attained another
birth (ja) unseen by us (adhokña)!' Because of this exclamation by the cowherd men, Lord
Kåñëa is known as `Adhokñaja' (He who, unseen by the cowherd men, was born again)."

Text 4

ata evottara-padye säkñät kåñëa ity evoktam. çré-bhagavan-näma-kaumudé-käraç ca kåñëa-

çabdasya tamäla-çyämala-tviñi yaçodä-stanandhaye para-brahmaëi rudhiù iti prayoga-
präcuryät tatraiva prathamata eva pratéter udaya iti coktavantaù.

ataù eva-therefore; uttara-padye-in another verse; säkñät-directly; kåñëaù-Kåñëa; iti-thus;

uktam-described; çré-bhagavat-of the Supreme Personality of Godhead; näma-name;
kaumudé-the moonlight; käraù-the author; ca-also; kåñëa-Kåñëa; çabdasya-of the word;
tamäla-as a Tamäla tree; çyämala-black; tviñi-splendor; yaçodä-stanändhaye-the tiny infant
who drank the breast-milk of Mother Yaçodä; para-brahmaëi-the Supreme Brahman;
rüòhiù-fame; iti-thus; prayoga-pracuryeëa-by elaborte explanations; tatra-there; eva-
certainly; prathamataù-from the beginning; eva-certainly; pratiteù-of fame; udaye-in the
arisal; iti-thus; ca-also; uktavantaù-described.

The author of the Çré-Bhagavan-näma-kaumudé glorifies the Lord by giving the following
elaborate derivation of the name "Kåñëa (Bhagavan-näma-kaumudé 3.6):

"The name `Kåñëa' may mean: 1. He whose complexion is blackish as a tamäla tree, 2. the
small child who drank the breast milk of Mother Yaçodä, or 3. the Supreme Brahman."

229
Text 5

sämopaniñadi ca kåñëäya devakénandanäya iti. atra grantha-phalatvaà tasyaiva vyaktam iti

caikenaivähena tat-paripürëatä sidhyati. çré-sütaù.

säma-upaniñadi-in the Upaniñad of the Säma Veda (Chändogya Upaniñad); kåñëäya

devakénandanäya-I offer my respectful obeisances to Çré Kåñëa, the son of Devaké; iti-thus;
atra-there; grantha-of the scripture; phalatvam-the benefit; tasya-of that; eva-certainly;
vyaktam-manifest; iti-thus; ca-also; ekena-by one; eva-certainly; anena-by this; tat-of that;
paripürëatä-perfection; sidhyati-becomes completed; çré-sütaù-spoken by Süta Gosvämé.

The name Kåñëa is also mentioned in the Chändogya Upaniñad of the Säma Veda, which
says:

"I offer my respectful obeisances to Çré Kåñëa, the son of Devaké."

As previously mentioned (in Çrémad-Bhägavatam 1.7.7, quoted in Anuccheda 57, Text 2),
simply by hearing the message of Çrémad-Bhägavatam, one attains devotional service to Lord
Kåñëa, the actual perfection of life.

Anuccheda 58

Text 1

atha çré-näradasya

tatränvahaà kåñëa-kathäù pragäyatäm

anugraheëäçåëavaà manoharäù
täù çraddhayä me 'nupadaà viçåëvataù
priyaçravasy aìga mamäbhavad ruciù

atha-now; çré-näradasya-the statement of Çré Närada; tatra-thereupon; anu-every day;

aham-I; kåñëa-kathäù-narration of Lord Kåñëa's activities; pragäyatäm-describing;
anugraheëa-by causeless mercy; açåëavam-giving aural reception; manaù-haräù-attractive;
täù-those; çraddayä-respectfully; me-unto me; anupadam-every step; viçåëvataù-hearing
attentively; priyaçravasi-of the Personality of Godhead; aìga-O Vyäsadeva; mama-mine;
abhavat-it so became; ruciù-taste.

Närada Muni explains the benefit of hearing Çrémad-Bhägavatam in the following words
(Çrémad-Bhägavatam 1.5.26):

"O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear
them describe the attractive activities of Lord Kåñëa. And thus listening attentively, my taste
for hearing of the Personality of Godhead increased at every step."*

230
Text 2

yena yenävatäreëa ity etac chré-parékñid-vacana-padya-dvayam apy atra çré-yaçodä-

stanandhayatve sädhakaà çruti-sämänya-nyäyena. çré-näradaù çré-vedavyäsam.

yena yenavätäreëa iti-Çrémad-Bhägavatam 10.7.1-2, quoted on page 305 of this book; etat-
that; çré-parékñit-of Mahäräja Parékñit; vacana-statement; padya-verses; dvayam-two; api-
also; atra-here; çré-yaçodä-stanändhäyatve-the son of Yaçodä; sädhakam-eligible; çruti-by
hearing; samähya-equality; nyäyena-by the example; çré-näradaù-spoken by Närada; çré-
vedavyäsam-to Vedavyäsa.

This benefit of hearing Çrémad-Bhägavatam is described by Mahäräja Parékñit in the

following words (Çrémad-Bhägavatam 10.7.1-2, also quoted in Anuccheda 51, Text 1):

"King Parékñit said: My lord, Çukadeva Gosvämé, all the various activities exhibited by the
incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to
the mind. Simply by one's hearing of these activities, the dirty things in one's mind
immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but
Kåñëa's childhood activities are so attractive that they are automatically pleasing to the mind
and ear. Thus one's attachment for hearing about material things, which is the root cause of
material existence, vanishes, and one gradually develops devotional service to the Supreme
Lord, attachment for Him, and friendship with devotees who give us the contribution of
Kåñëa consciousness. If you think it fit, kindly speak about those activities of the Lord."*

We may also note in this connection that Mahäräja Parékñit and Çukadeva Gosvämé were
both situated on the same exalted devotional platform, for Çukadeva Gosvämé was as eager to
speak the glories of Lord Kåñëa as Mahäräja Parékñit was eager to hear them.

Anuccheda 59

Text 1

tac-chabdasyaiväbhyäso 'pi dåçyate evaà kåñëa-mateù ity ädau. anyatra ca

tat-çabdasya-of that sound; eva-certainly; abhyäsaù-continual practice; api-also; dåçyate-

is seen; evam kåñëa-mateù iti ädau-the following verses (Çrémad-Bhägavatam 1.6.27-28):

evaà kåñëa-mater brahman

näsaktasyämalätmanaù
kälaù prädurabhüt käle
taòit saudämané yathä

231
prayujyamäne mayi täà
çuddhäà bhägavatéà tanum
ärabdha-karma-nirväëo
nyapatat päïca-bhautikaù;

anyatra-another place (Çrémad-Bhägavatam 7.10.48-50); ca-also.

By chanting the glories of Lord Kåñëa, Närada Muni became liberated and attained a
spiritual form. This is described in the following verses (Çrémad-Bhägavatam 1.6.27-28):

"And so, O Brähmaëa Vyäsadeva, in due course of time I, who was fully absorbed in
thinking of Kåñëa and who therefore had no attachments, being completely freed from all
material taints, met with death, as lightning and illumination occur simultaneously.*
"Having been awarded a transcendental body befitting an associate of the Personality of
Godhead, I quit the body made of five material elements, and thus all acquired fruitive results
of work [karma] stopped."*

The transcendental benefit attained by the devotees of the Lord is further described in the
following verses (Çrémad-Bhägavatam 7.10-48-50) spoken by Närada Muni to Mahäräja
Yudhiñöhira:

Text 2

yüyaà nå-loke bata bhüri-bhägä

lokaà punänä munayo 'bhiyanti
yeñäà gåhän ävasatéti säkñäd
güòhaà paraà brahma manuñya-liìgam

yüyam-all of you (the Päëòavas); nå-loke-within this material world; bata-however;

bhüri-bhägäù-extremely fortunate; lokam-all the planets; punänäù-who can purify;
munayaù-great saintly persons; abhiyanti-almost always come to visit; yeñäm-of whom;
gåhän-the house; ävasati-resides in; iti-thus; säkñät-directly; güòham-very confidential;
param brahma-the Supreme Personality of Godhead; manuñya-liìgam-appearing just like a
human being.

"Närada Muni continued: My dear Mahäräja Yudhiñöhira, all of you [the Päëòavas] are
extremely fortunate, for the Supreme Personality of Godhead, Kåñëa, lives in your palace just
like a human being. Great saintly persons know this very well, and therefore they constantly
visit this house.*

232
Text 3

sa vä ayaà brahma mahad-vimågya-

kaivalya-nirväëa-sukhänubhütiù
priyaù suhåd vaù khalu mätuleya
ätmärhaëéyo vidhi-kåd guruç ca

saù-that (Supreme Personality of Godhead, Kåñëa); vä-also; ayam-this; brahma-the

impersonal Brahman (which is an emanation from Kåñëa); mahat-by great personalities;
vimågya-searched for; kaivalya-oneness; nirväëa-sukha-of transcendental happiness;
anubhütiù-the source of practical experience; priyaù-very, very dear; suhåt-well-wisher;
vaù-of you; khalu-indeed; mätuleyaù-the son of a mternal uncle; ätmä-exactly like body and
soul together; arhaëéyaù-worshipable (because He is the Supreme Personality of Godhead);
vidhi-kåt-(yet He serves you as) an order carrier; guruù-your supreme advisor; ca-as well.

"The impersonal Brahman is Kåñëa Himself because Kåñëa is the source of the impersonal
Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He,
the Supreme Person, is your most dear friend and constant well-wisher and is intimately
related to you as the son of your maternal uncle. Indeed, He is always like your body and
soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master.*

Text 4

na yasya säkñäd bhava-padmajädibhé

rüpaà dhiyä vastutayopavarëitam
maunena bhaktyopaçamena püjitaù
prasédatäm eña sa sätvatäà patiù

na-not; yasya-of whom; säkñät-directly; bhava-Lord Çiva; padma-ja-Lord Brahmä (born

from the lotus); ädibhiù-by them and others also; rüpam-the form; dhiyä-even by
meditation; vastutayä-fundamentally; upavarëitam-described and perceived; maunena-by
samädhi, deep meditation; bhaktyä-by devotional service; upaçamena-by renunciation;
püjitaù-worshiped; prasédatäm-may He be pleased; eñaù-this; saù-He; sätvatäm-of the great
devotees; patiù-the master.

"Exalted persons like Lord Çiva and Lord Brahmä could not properly describe the truth of
the Supreme Personality of Godhead, Kåñëa. May the Lord, who is always worshiped as the
protector of all devotees by great saints who observe vows of silence, meditation, devotional
service and renunciation, be pleased with us."*

Text 5

233
 öékä ca aho prahlädasya bhägyaà yena devo dåñöaù; vayaà tu manda-bhägyä iti viñédantaà
räjänaà praty äha yüyam iti tribhiù ity eñä. manuñyasya dåçyamäna-manuñyasyaiva liìgam
kara-caraëädi-sanniveço yasya taà rüpaà çré-vigrahaù; vastutayä nopavarëitam tad-
rüpasyaiva para-brahmatvena kim idaà vastv iti nirdeñöum äçakyatvät; yathoktaà sahasra-
näma-stotre anirdeçya-vapuù iti. eñäm eva padyänäà saptamänte 'pi paramämodakatvät
punar ävåttir dåçyate. sa yudhiñöhiram.

öékä-the commentary of Çrédhara Svämé; ca-also; aho-Oh; prahlädasya-of Prahläda

Mahäräja; bhägyam-good-fortune; yena-by which; devaù-the Supreme Personality of
Godhead; dåñöaù-was seen; vayam-we; tu-on the other hand; manda-bhägyäù-unfortunate;
iti-thus; viñédantam-lamenting; räjänam-to the king; prati äha-replied; yüyam iti tribhiù-in
these three verses which begin with the word "yüyam"; iti-thus; esa-the commentary;
manuñyasya-of a human being; dåçyamäna-appearing; manuñyasya-like a human being;
liìgam-form; kära-hands; caraëa-feet; ädi-and other parts of the body; sanniveçaù-
touching; yasya-of whom; tam-the; rüpam-form; çré-vigrahaù-form; vastutayä-
fundamentally; upavarëitam-described and perceived; para-brahmatvena-because of being
the supreme spirit; kim-what; idam-this; vastu-substance; iti-thus; nirdeñöum-to describe;
açakyatvat-because of inability; yathä-as; uktam-said; sahasra-näma-stotre-in the Viñëu-
sahasra-näma-stotra; anirdeçya-which cannot be properly described; vapuù-whose form; iti-
thus; eñäm-of these; eva-certainly; padyänäm-verses; saptama-ante-in the Seventh Canto of
Çrémad-Bhägavatam; api-also; parama-transcendental; amodakatvät-because of bliss;
punaù-again; avåttiù-repetition; dåçyate-is seen; saù-spoken by Närada Muni;
yudhiñöhiram-to Mahäräja Yudhiñöhira.

Çrédhara Svämé explains this verse inthe following way:

"Närada Muni spoke these three verses to Mahäräja Yudhiñöhira, who had lamented
`Prahläda Mahäräja is so fortunate because he directly saw the Personality of Godhead, and
we are so unfortunate in comparison to him.'"

We may also note in this verse that even though Lord Kåñëa is described as "manuñya-
liìgam", which means “appearing just like a human being," He is also “vastutayä
nopavarëitam", which means "Even Lord Çiva and Lord Brahmä cannot properly describe
Him." Because the Lord's form is spiritual, it cannot be completely described. This is also
mentioned in the Viñëu-sahasra-näma-stotra, where the Lord is described as "anirdeçya-
vapuù", which means “He whose form cannot be completely described." Närada Muni and
King Yudhiñöhira were so pleased by this description of Lord Kåñëa, that we find these same
verses (7.10.48-50) repeated again at the end (7.15.15-17) of the Seventh Canto of Çrémad-
Bhägavatam.

Anuccheda 60

234
Text 1

atra ca spañöam

deva-dattäm imäà véëäà

svara-brahma-vibhüñitäm
mürcchayitvä hari-kathäà
gäyamänaç carämy aham

atra-here; ca-also; spañöam-clearly; deva-the Supreme Personality of Godhead (Çré Kåñëa);

dattäm-gifted by; imäm-this; véëäm-a musical stringed instrument; svara-singing meter;
brahma-transcendental; vibhüñitäm-decorated with; mürcchayitvä-vibrating; hari-kathäm-
transcendental message; gäyamänaù-singing constantly; carämi-do move; aham-I.

Although the Lord cannot be completely described, Närada Muni glorifies Him as far as
possible (Çrémad-Bhägavatam 1.6.33-34):

"And thus I travel, constantly singing the transcendental message of the glories of the Lord,
vibrating this instrument called a véëä, which is charged with transcendental sound and
which was given to me by Lord Kåñëa.*

Text 2

pragäyataù sva-véryäëi
tértha-pädaù priya-çraväù
ähüta iva me çéghraà
darçanaà yäti cetasi

pragäyataù-thus singing; sva-véryäëi-own activities; tértha-pädaù-the Lord, whose lotus

feet are the source of all virtues or holiness; priya-çraväù-pleasing to hear; ähütaù-called for;
iva-just like; me-to me; çéghram-very soon; darçanam-sight; yäti-appears; cetasi-on the seat
of the heart.

"The Supreme Lord Çré Kåñëa, whose glories and activities are pleasing to hear, at once
appears on the seat of my heart, as if called for, as soon as I began to chant His holy
activities."*

Text 2

235
 deväh çré-kåñëa eva liìga-puräëa upavibhäge tenaiva svayaà tasya véëä grähanaà hi
prasiddham. atra yad-rüpeëa véëä grähitä, tad-rüpeëaiva ca cetasi darçanaà svärasya
labdham; devadattam iti kåtopakäratäyäù smäryamänatvena taà anusandhäyaiva tad-ukteù.
çré-näradaù çré-vedavyäsam.

devaù-Personality of Godhead; çré-kåñëaù-Çré Kåñëa; eva-certainly; liìga-puräëe-in the

Liìga Puräëa; upavibhage-in a chapter; tena-by him; eva-certainly; svayam-directly; tasya-
of Him; vinä-of the vina; grahanam-acceptance; hi-certainly prasiddham-celebrated; atra-
here; yat-rüpeëa-by the form of whom; vinä-the vina; grahita-taken; tat-of Him; rüpeëa-by
the form; eva-certainly; cetasi-in the heart; darçänäm-sight; svarasya-of sound; labdham-is
attained; devadattam iti-given by the Personality of Godhead; kåta-upakäratäyäù-with the
assistance; smaryamänatvena-by the meditation; tam-Him; anusandhaya-for contact; eva-
certainly; tat-of him; ukteù-from the statement; çré-näradaù-spoken by Çré Närada; çré-
vedavyäsam-to Çré Vedavyäsa.

We may note that the word "deva" used in this verse refers to Çré Kåñëa. This same account
of Närada's acceptance of a véëä from Çré Kåñëa is also related in the Liìga Puräëa. Lord
Kåñëa, who personally gave the véëä to Närada, assumes the form of transcendental sound
and appears in the heart of Närada, who is engaged in continually remembering the Lord's
glories, and chanting them accompanied by this musical instrument.

Anuccheda 61

Text 1

ata etad evam eva vyäkhyeyam

tvam ätmanätmänam avehy amogha-dåk

parasya puàsaù paramätmanaù kaläm
ajaà prajätaà jagataù çiväya tan
mahänubhäväbhyudayo 'dhigaëyatäm

ataù-therefore; etat-this; evam-in this way; eva-certainly; vyäkhyeyam-may be explained;

tvam-yourself; ätmanä-by your own self; ätmänam-the Supersoul; avehi-search out;
amogha-dåk-one who has perfect vision; parasya-of the Transcendence; puàsaù-the
Personality of Godhead; paramätmanaù-of the Supreme Lord; kaläm-plenary part; ajam-
birthless; prajätam-have taken birth; jagataù-of the world; çiväya-for the well-being; tat-
that; mahä-anubhäva-of the Supreme Personality of Godhead Çré Kåñëa; abhyudayaù-
pastimes; adhigaëya-täm-describe most vididly.

Vyäsa glorifies Närada in the following words (Çrémad-Bhägavatam 1.5.21):

236
 "Your Goodness has perfect vision. You yourself can know the Supersoul Personality of
Godhead because you are present as the plenary portion of the Lord. Although you are
birthless, you have appeared on this earth for the well-being of all people. Please, therefore,
describe the transcendental pastimes of the Supreme Personality of Godhead Çré Kåñëa more
vividly."*

Text 2

he amogha-dåk tvam ätmanä svayam ätmänam svam parasya puàsaù kaläm aàça-bhütam
avehi anusandhehi punaç ca jagataù çiväya adhunaiva çré-kåñëa-rüpeëa yaç cäjo 'pi prajätas
tam avehi. tad etad dvayaà jïätvä mahänubhävasya sarvävatärävatäri-våndebhyo 'pi darçita-
prabhävasya tasya çré-kåñëasyaiva abhyudayaù lélä adhi adhikam gaëyatäm nirüpyatäm.
svayam éçvaro 'pi bhavän nijäjïäna-rüpäà mäyäà na prakaöayatv iti bhävaù. sa tam.

he-O; amogha-dåk-one who has perfect vision; tvam-yourself; ätmanä-by your own self;
svayam-personally; ätmänam-the Supersoul; svam-personally; parasya-of the transcendence;
puàsaù-the Personality of Godhead; kaläm-plenary part; aàça-bhütam-plenary part; avehi-
search out; anusandhehi-search out; punaù-again; ca-also; jagataù-of the world; çiväya-for
the well-being; adhunä-now; eva-certainly; çré-kåñëa-rüpeëa-in the form of Çré Kåñëa; yaù-
who; ca-and; ajaù-unborn; api-although; prajätaù-born; tam-Him; avehi-search out; tat-
that; etat-this; dvayam-two; jïätvä-having understood; mahä-anubhävasya-if the Supreme
Personality of Godhead, Çré Kåñëa; sarva-all; avatära-incarnation; avatäri-source of the
incarnations; våndebhyaù-multitudes; api-although; darçita-revealed; prabhävasya-
opulence and power; tasya-of Him; çré-kåñëasya-Çré Kåñëa; eva-certainly; abhyudayaù-the
word "abhyudayaù"; lélä-means "pastimes"; adhi-the word "adhi"; adhikam-means
"greatly"; gaëyatäm-the word "gaëyatäm"; nirüpyatäm-means "describe"; svayam-
personally; éçvaraù-Supreme Controller; api-although; bhavän-you are; nija-your own;
ajïäna-rüpam-form of ignorance; mäyäm-known as the illusory potency mäyä; na-not;
prakaöayatu-do manifest; iti-thus; bhävaù-the meaning; saù-Vedavyasa; tam-to Närada
Muni.

In this verse the word "amogha dåk" means “One who has perfect vision", the word
"ätmanä" means "by your own self", and the phrase "ätmänam parasya puàsaù kaläm avehi"
means "You yourself can know the Supersoul Personality of Godhead because you are present
as the plenary portion of the Lord." The phrase "jagataù çiväya" means "Although you are
birthless you have appeared on this earth for the well-being of all people." The phrase
"mahänubhäväbhyudayaù adhigaëyatäm" means “Please therefore, describe more vividly the
pastimes of Çré Kåñëa, the Supreme Personality of Godhead, who manifests all the powers and
opulences of all the innumerable incarnations of Godhead." It is understood from this verse
that Närada Muni may be counted among the incarnations of the Supreme Lord, and for this
reason Vyäsadeva is praying that Närada withdraw the bewildering potency of the illusory
energy mäyä.

237
Anuccheda 62

Text 1

ata eva puräëa-prädurbhäväya çré-vyäsaà prati çré-näradeëa caturvyühätmaka-çré-kåñëa-

mantra evopadiñöas tad upäsakasya sarvottamatvaà ca; yathä

ataù eva-therefore; puräëa-of the Puräëa; prädurbhävaya-for the manifestation; çré-

vyäsam-prati-to Vyäsa; çré-näradena-by Närada; caturvyuha-ätmakä-consisting of the four
primary Viñëu-expansions; çré-kåñëa-Çré Kåñëa; mantraù-mantra; eva-certainly; upadiñöaù-
instructed; tat-of the Lord; upäsakasya-of the worshiper; sarva-uttamatvam-superiority; ca-
also; yathä-just as.

In order to invoke the Lord's mercy, in the beginning of Çrémad-Bhägavatam, Närada

teaches Vyäsa a prayer to the four primary Viñëu-expansions. Närada also explains the most
exalted position of the devotees of the Lord (Çrémad-Bhägavatam 1.5.37-38):

Text 2

oà namo bhagavate tubhyaà

väsudeväya dhémahi
pradyumnäyäniruddhäya
namaù saìkarñaëäya ca

oà-the sign of chanting the transcendental glory of the Lord; namaù-offering obeisances
unto the Lord; bhagavate-unto the Personality of Godhead; tubhyam-unto You; väsudeväya-
unto the Lord, the son of Vasudeva; dhémahi-let us chant; pradyumnäya, aniruddhäya and
saìkarñaëäya-all plenary expansions of Väsudeva; namaù-respectful obeisances; ca-and.

"Let us all chant the glories of Väsudeva along with His plenary expansions Pradyumna,
Aniruddha and Saìkarñaëa.*

Text 3

iti mürty-abhidhänena
mantra-mürtim amürtikam
yajate yajïa-puruñaà
sa samyag darçanaù pumän.

spañöam. sa tam.

iti-thus; mürti-representation; abhidhänena-in sound; mantra-mürtim-form

representation of transcendental sound; amürtikam-the Lord, who has no material form;

238
yajate-worship; yajïa-Viñëu; puruñam-the Personality of Godhead; saù-he alone; samyak-
perfectly; darçanaù-one who has seen; pumän-person; spañöam-the meaning is clear; saù-
Närada; tam-to Vyäsa.

"Thus he is the actual seer who worships, in the form of transcendental sound
representation, the Supreme Personality of Godhead, Viñëu, who has no material form."*

Anuccheda 63

Text 1

atha çré-brahmaëaù

bhümeù suretara-varütha-vimarditäyäù
kleça-vyayäya kalayä sita-kåñëa-keçaù
jätaù kariñyati janänupalakñya-märgaù
karmäëi cätma-mahimopanibandhanäni

atha-now; çré-brahmaëaù-the statement of Lord Brahmä; bhümeù-of the entire world;

sura-itara-other than godly persons; varütha-soldiers; vimarditäyäù-distressed by the
burden; kleça-miseries; vyayäya-for the matter of diminishing; kalayä-along with His
plenary expansion; sita-kåñëa-not only beautiful but also black; keçaù-with such hairs;
jätaù-having appeared; kariñyati-would act; jana-people in general; anupalakñya-rarely to be
seen; märgaù-path; karmäëi-activities; ca-also; ätma-mahimä-glories of the Lord Himself;
upanibandhanäni-in relation to.

Now let us consider the following statement of Lord Brahmä (Çrémad-Bhägavatam 2.7.26):

"When the world is overburdened by the fighting strength of kings who have no faith in
God, the Lord, just to diminish the distress of the world, descends with His plenary portion.
The Lord comes in His original form, with beautiful black hair. And just to expand His
transcendental glories, He acts extraordinarily. No one can properly estimate how great He
is."*

Text 2

asura-senä-nipéòitäyä bhuvaù kleçam apahartuà paramätmano 'pi paratväj janair asmäbhiù

anupalakñya-märgaù api prädurbhütaù san karmäëi ca kariñyati. ko 'sau kalayä aàçena sita-
kåñëa-keçaù yaù. yatra sita-kåñëa-keçau devair dåñöäv iti çästräntara-prasiddhiù, so 'pi
yasyäàçena, sa eva bhagavän svayam ity arthaù. tad-avinä-bhävatvät çré-baladevasyäpi
grahaëaà dyotitam. nanu puruñäd api paro 'sau bhagavän kathaà bhü-bhärävataraëa-
mäträrthaà svayam avatariñyatéty äçaìkyäha ätmano mahimänaù parama-mädhuré-sampada

239
upanibadhyante nija-bhaktair adhikaà varëyante yeñu täni karmäëi ca kariñyati. yadyapi
nijäàçenaiva va nijecchäbhäsenaiva va bhü-bhära-haraëam éñat karam, tathäpi nija-
caraëäravinda-jévätu-våndam änandayann eva lélä-kädambinér nija-mädhuré-varñaëäya
vitariñyamäëo 'vatariñyatéty arthaù.

asura-of the demons; sena-by the armies; nipéòitäyäù-troubled; bhuvaù-of the earth;
kleçam-suffering; apahartum-to remove; parama-ätmanaù-the Supersoul; api-even;
paratvät-because of being above; janaiù-by persons; asmäbhiù-by us; anupalakñya-märgaù-
not understandable; api-even; pradurbhütaù-manifest; san-being; karmaëi-activities; ca-
also; kariñyati-will perform; kaù-who?; asau-is this person; kalayä-by the word "kalayä";
aàçena-is meant "along with His plenary expansion"; sita-kåñëa-keçau-who both have
beautiful black hair; yatra-where; sita-kåñëa-keçau-who both have beautiful black hair;
devaiù-by the demigods; dåñöau-seen; iti-thus; çästra-antara-in other scriptures (such as
Viñëu Puräëa and Mahäbhärata); prasiddhiù-fame; saù api-that same person; yasya-of
whom; aàçena-by a plenary portion; saù eva-that same person; bhagavän-the Original
Personality of Godhead; svayam-directly; iti-thus; arthaù-the meaning; tat-Him; avina-
bhävatvät-because of not appearing without; çré-baladevasya-of Balaräma; api-also;
grahänäm-acceptance; dyotitam-revealed; nanu-why is it then?; puruñät-to the Puruña-
avatäras; api-even; paraù-superior; asau-this; bhagavän-Original Personality of Godhead;
katham-how is it possible; bhü-of the earth; bhara-the burden; avatäraëa-removal; matra-
only; artham-for the purpose; svayam-personally; avatariñyati-will incarnate; iti-thus;
äçaìkya-doubting; äha-said; ätmanaù-His own; mahimanaù-glories; parama-mädhuré-
sampadaù-very sweet; upanibadhyante-promised; nija-bhaktaiù-by His devotees; adhikam-
greatly; varëyante-described; yeñu-among them; tänni-these; karmäëi-pastimes; ca-also;
kariñyati-will perform; yadi api-although; nija-aàçena-by His own plenary portion; vä-or;
nija-icchä-äbhäsena-by a dim reflection of His desire; eva-certainly; vä-or; bhü-of the earth;
bhära-the burden; haraëam-removal; éñät-käram-is made insignificant; tathä api-
nevertheless; nija-caraëa-aravinda-jévätu-våndam-the devotees, for whom the Lord's lotus
feet are more dear than life; änandayan-delighting; eva-certainly; lélä-kadambinéù-many
pastimes; nija-His own; mädhuré-transcendental sweetness; varñaëäya-for showering;
vitariñyamänaù-granting; avatariñyati-will incarnate; iti-thus; arthaù-the meaning.

In this verse Lord Brahmä says: "The Supreme Personality of Godhead, who is superior to
everyone, including even the all-pervading Supersoul, and who cannot be perfectly
understood by me or by anyone else, will appear in this material world and perform many
transcendental activities in order to lessen the burden of the earth." Lord Brahmä also says:
"The Lord, who has beautiful black hair, is accompanied by His plenary portion." That the
demigods were able to see the Lord and His plenary portion, who both have beautiful black
hair is confirmed in the verses from Viñëu Puräëa and Mahäbhärata previously quoted. We
may also note in this connection that the “plenary portion" mentioned in this verse refers to
Lord Balaräma, the Supreme Lord's constant companion.
In this connection someone may raise the following doubt: If Çré Kåñëa is the Original
Personality of Godhead, superior even to the puruña-incarnations, then why does He descend
to the material world to perform such an insignificant activity as the removal of the earth's
burden?

240
 To this I reply: Lord Kåñëa does not appear in this world simply to lessen the earth's
burden. The earth's burden may be removed by the Lord's plenary incarnation, or simply by
the Lord's wishing it. He does not have to appear in this world to lessen the earth's burden.
Çré Kåñëa appears in this world in order to manifest His pastimes, with the devotees, which
are full of transcendental sweetness. Lord Kåñëa appears to delight the devotees for whom the
Lord's lotus feet are more dear than life, and to shower His own transcendental sweetness in
this world.

Text 3

etad eva vyakté-kåtam-"tokena jéva-haraëam ity ädau.

etat-this; eva-certainly; vyakté-kåtam-is manifested; tokena jéva-haraëam iti ädau-in

Çrémad-Bhägavatam 2.7.27:

tokena jéva-haraëaà yad ulüki-käyäs

trai-mäsikasya ca padä çakaöo 'pavåttaù
yad riìgatäntara-gatena divi-spåçor vä
unmülanaà tv itarathärjunayor na bhävyam.

Some of these transcendental pastimes are described in the following verse (Çrémad-
Bhägavatam 2.7.27):

"There is no doubt about Lord Kåñëa's being the Supreme Lord, otherwise how was it
possible for Him to kill a giant demon like Pütanä when He was just on the lap of His mother,
to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna
trees, so high that they touched the sky, when He was only crawling? All these activities are
impossible for anyone other than the Lord Himself."*

Text 4

itarathä svayaà sva-mädhuré-sampat-prakäçaneccham antareëa madhurataraà tokädi-

bhävaà dadhatä tena pütanädénäà jéva-haraëädikaà karma na bhävyaà na sambhävanéyam.
tad-aàça-tad-icchäbhäsädi-mätreëaiva tat-siddhir iti väkyärthaù.

itarathä-the word "itaratha"; svayam-means "personally peformed by Him"; sva-own;

mädhuré-of sweetness; sampat-opulence; prakñaëa-manifestation; icchäm-desire; antareëa-
without; madhurataram-extremely sweet; toka-of a child; ädi-and other; bhävam-natures;
dadhata-manifesting; tena-by Him; pütanä-of Pütanä; ädénäm-and others; jéva-life; haraëa-
removing; ädikam-beginning with; karma-actions; na-not; bhavyam-possible; na-not
sambhvanéyam-possible; tat-His; aàça-plenary portion; tat-His; icchä-desire; äbhäsa-dim

241
reflection; ädi-beginning with; mätreëa-by merely; eva-certainly; tat-His; siddhiù-
perfection; iti-thus; väkya-of the statement; artha-the meaning.

Lord Kåñëa's plenary portion could have performed these actions, or the Lord could have
performed them simply by wishing them to be done. He did not have to personally perform
them. The charm of these pastimes lies in the fact that although these extraordinary activities
cannot be performed by any ordinary person, the Lord performed them as a tiny child. If the
Lord had not wished to charm and delight His devotees, He would not have personally
performed such activities as a small child. This is the actual reason the Lord performed these
pastimes.

Text 5

tathä ca tathäyaà cävatäras te ity ädau tair eva vyäkhyätam kià bhü-bhära-haraëaà mad-
icchä-mätreëa na bhavati. taträha svänäm iti iti.

tathä-furthermore; ca-also; tathä ayam ca avatäraù te iti ädau-in the verse (Çrémad-
Bhägavatam 1.7.25:

tathäyaà cävatäras te
bhuvo bhära-jihérñayä
svänäà cänanya-bhävänäm
anudhyänäya cäsakåt;

taiù-by Çrédhara Svämé; eva-certainly; vyäkhyätam-explained; kim-is it not?; bhü-of the

earth; bhära-burden; haraëam-removal; mat-My; icchä-by the desire; mätreëa-simply; na-
not; bhavati-will be; tatra-in this connection; äha-he said; svänäm-the word "svanam"; iti-
thus; thus the commentary.

That Lord Kåñëa incarnates for the devotees' benefit is confirmed by Arjuna in the
following words (Çrémad-Bhägavatam 1.7.25):

"O Lord Kåñëa, You descend as an incarnation to remove the burden of the world and to
benefit Your friends, especially those who are Your exclusive devotees and are rapt in
meditation upon You."*

In commenting on this verse Çrédhara Svämé says:

"Lord Kåñëa does not need to personally appear in this world to remove the earth's
burden, for He can do that simply by wishing it to be done. The actual reason for the Lord's
appearance is given in this verse: `You descend to benefit Your friends, especially those who
are Your exclusive devotees and are rapt in meditation upon You.'"

242
Text 6

jayati jana-niväsaù ity atra ceccha-mätreëa nirasana-samartho 'pi kréòärthaà dorbhir

adharmam asyann iti tad evam ädibhiù çré-kåñëasyaiva sarvädbhutatä-varëanäbhiniveça-
prapaïco brahmaëi spañöa eva.

jayati jana-niväsaù iti-Çrémad-Bhägavatam 10.90.48:

jayati jana-niväso devaké-janma-vädo

yadu-vara-pariñat svair dorbhir asyann adharmam
sthira-cara-våjina-ghnaù susmita-çré-mukhena
vraja-pura-vanitänäà vardhayan käma-devam;

atra-here; ca-also; iccha-mätreëa-simply by desiring; nirasana-to kill the demons;

samarthaù-able; api-although; kréòä-artham-for performing pastimes; dorbhiù-with His
arms; adharmam-irreligiousity; asyan-routed; iti-thus; tat-therefore; evam-in this way;
adibhih-beginning with; çré-kåñëasya-of Çré Kåñëa; eva-certainly; sarva-adbhutatä-great
wonder; varëana-description; abhiniveça-attentive; prapaïcaù-manifestation; brahmaëi-in
Lord Brahmä; spañöaù-the remainder of the verse is clear; eva-certainly.

The following verse (10.90.48) may also be quoted as a summary of Lord Kåñëa's pastimes:

"Lord Çré Kåñëa is He who is known as jana-niväsa, the ultimate resort of all living entities,
and who is also known as Devaké-nandana or Yaçodä-nandana, 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 livinge 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!"*

We may note in this verse that although Lord Kåñëa could have killed the demons simply
by willing their death, He personally killed them with His own arms in the sporting spirit of
His pastimes. We may also note that this verse was spoken by Lord Brahmä, who was filled
with devotion at hearing the narration of the Lord's astonishing pastimes.

Text 7

astu tävat tad-bhüri-bhägyam iha janma kim apy aöavyäm ity ädi. çré-brahmä çré-näradam.

astu-let there be; tävat-in that way; tat bhüri-bhägyam iha janma kim api aöavyäm-Çrémad-
Bhägavatam 10.14.34:

tad-bhüri-bhägyam iha janma kim apy aöavyäm

243
 yad gokule 'pi katamäìghri-rajo-'bhiñekam
yaj-jévitaà tu nikhilaà bhagavan mukundas
tv adyäpi yat-pada-rajaù çruti-mågyam eva";

çré-brahmä-spoken by Brahmä; çré-näradam-to Närada Muni.

The following statement of Lord Brahmä (Çrémad-Bhägavatam 10.14.34) confirms the

extraordinary nature of Lord Kåñëa's pastimes and intimate associates:

"My dear Lord Kåñëa, I am therefore not interested in material opulences or liberation. I
am most humbly praying at Your lotus feet for You to please give me any sort of birth within
this Våndävana forest so that I may be able to be favored by the dust of the feet of some of the
devotees of Våndävana. Even if I am given the chance to grow just as the humble grass in this
land, that will be very glorious for me. But if I am not so fortunate to take birth within the
forest of Våndävana, I beg to be allowed to take birth outside the immediate area of
Våndävana so that when the devotees go out they will walk over me. Even that would be a
great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of
the devotees' feet. I can see that everyone here is simply full of Kåñëa consciousness; they do
not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of
Kåñëa."*

Anuccheda 64

Text 1

evaà catuù-çloké-vaktuù çré-bhagavato 'pi çré-kåñëatvam eva; tathä hi tat-pürvastham

väkyam

dadarça taträkhila-sätvatäà patià

çriyaù patià yajïa-patià jagat-patim
sunanda-nanda-prabalärhaëädibhiù
sva-pärñadägraiù parisevitaà vibhum

vyäkhyä ca akhila-sätvatäm sarveñäà çatvatänäà yädava-véräëäm patim.

evam-in this way; catuù-çloké-of the four most important verses of Çrémad-Bhägavatam
(2.9.33-36); vaktuù-of the speaker; çré-bhagavataù-of the Original Personality of Godhead;
api-also; çré-kåñëatvam-the state of being Çré Kåñëa; eva-certainly; tathä-in the same way;
hi-certainly; tat-pürvastham-situated previously; väkyam-statement; dadarça-Brahmä saw;
tatra-there (in Vaikuëöhaloka); akhila-entire; sätvatäm-of the great devotees; patim-the
Lord; çriyaù-of the goddess of fortune; patim-the Lord; yajïa-of sacrifice; patim-the Lord;
jagat-of the universe; patim-the Lord; sunanda-Sunanda; nanda-Nanda; prabala-Prabala;
arhaëa-Arhaëa; ädibhiù-by them; sva-pärñada-own associates; agraiù-by the foremost;
parisevitam-being served in transcendental love; vibhum-the great Almighty; vyäkhyä-the
commentary of Çrédhara Svämé; ca-also; akhila-sätvatäm-the phrase "akhila-sätvatäm";

244
sarveñäm-of all; sätvatänäm-of the Sätvata dynasty; yädava-of the Yadu dynasty; véräëäm-of
the heros; patim-the Lord.

Before speaking to Brahmä the four essential verses of Çrémad-Bhägavatam, Lord Kåñëa
revealed Himself as the Supreme Personality of Godhead. This is confirmed in the following
verse (Çrémad-Bhägavatam 2.9.15):

"Lord Brahmä saw in the Vaikuëöha planets Lord Krsna, the Personality of Godhead, who
is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of the
goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served
by the foremost servitors like Nanda, Sunanda, Prabala and Arhaëa, His immediate associates
in Dvärakä."*

In this verse the words "akhila-sat_tvatäà patim" mean “the Lord of all the heroes in the
Yadu dynasty."

Text 2

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù
patir gatiç cändhaka-våñëi-sätvatäà
prasédatäà me bhagavän satäà patiù

ity etad-väkya-saàväditatvät.

çriyaù-all opulence; patiù-the owner; yajïa-of sacrifice; patiù-the director; prajä-patiù-

the leader of all living entities; dhiyäm-of intelligence; patiù-the master; loka-patiù-the
proprietor of all plenets; dharä-earth; patiù-the supreme; patiù-head; gatiù-destination; ca-
also; andhaka-one of the kings of the Yadu dynasty; våñëi-the first king of the Yadu dynasty;
sätvatäm-the Yadus; prasédatäm-be merciful; me-upon me; bhagavän-Lord Çré Kåñëa;
satäm-of all devotees; patiù-the Lord; iti-thus; etat-of this; väkya-of the statement;
samväditatvät-because of corroborating.

That Çré Kåñëa, the master of the Yadu dynasty, is the Supreme Personality of Godhead is
confirmed in the following verse spoken by Çukadeva Gosvämé (Çrémad-Bhägavatam 2.4.20):

"May Lod Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory of
all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of all goddesses of
fortune, the director of all sacrifices and therefore the leader of all living entities, the
controller of all intelligence, the proprietor of all planets, spiritual and material, and the
supreme incarnation on the earth (the suprme all in all), be merciful upon me."*

Text 3

245
purä mayä proktam ajäya näbhye
padme niñaëëäya mamädi-sarge
jïänaà paraà man-mahimävabhäsaà
yat sürayo bhägavataà vadanti.

iti tåtéye uddhavaà prati çré-kåñëa-väkyänusäreëa ca.

purä-in the days of yore; mayä-by Me; proktam-was said; ajäya-unto Brahmä; näbhye-
out of the navel; padme-on the lotus; niñaëëäya-unto the one situated on; mama-My; ädi-
sarge-in the beginning of creation; jëänam-knowledge; param-sublime; mat-mahimä-My
transcendental glories; avabhäsam-that which clarifies; yat-which; sürayaù-the great learned
sages; bhägavatam-Çrémad-Bhägavatam; vadanti-do say; iti-thus; tåtéye-in the Third Canto
of Çrémad-Bhägavatam; uddhavam prati-to Uddhava; çré-kåñëa-väkya-anusäreëa-in
connection with the words of Çré Kåñëa.

Lord Kåñëa personally revealed that He is the Supreme Personality of Godhead in the
following words (Çrémad-Bhägavatam 3.4.13):

"O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I
spoke unto Brahmä, who is situated on the lotus that grows out of My navel, about My
transcendental glories, which the great sages describe as Çrémad-Bhägavatam."*

Text 4

yo brähmaëaà vidadhäti pürvaà

yo vai vidyäs tasmai gapayati sma kåñëaù
tam ha devam ätma-buddhi-prakasam
mumuknur vai çaraëam amum vrajet.

iti çré-gopäla-täpany-anusäreëa ca tasyaivopadenöltva-çruteu.

yah-who; brähmaëaà-to Brahmä; vidadhäti-gave; pürvaà-previously; yaù-who; vai-

certainly; vidyäù-transcendental knowledge; tasmai-to him; gapayati sma-instructed;
kåñëaù-Kåñëa; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead;
ätma-buddhi-spiritual knowledge; prakasam-manifesting; mumukñuù-one who desires
liberation; vai-certainly; çaraëam-shelter; amum-this; vrajet-should go; iti-thus; çré-
gopäla-täpaëé-anusäreëa-by the statement of the Gopäla-täpaëé Upaniñad (1.29); ca-also;
tasya-of Him; eva-certainly; upadeñöåtva-çruteù-described as the original teacher.

In the following verse from the Gopäla-täpané Upaniñad (1.29), Lord Kåñëa is described as
the Supreme Personality of Godhead and the original teacher of Vedic knowledge:

246
 "It was Kåñëa who in the beginning instructed Brahmä in Vedic knowledge and who
disseminated Vedic knowledge in the past. Those who aspire to become liberated surrender
to Him, the Supreme Personality of Godhead who grants transcendental knowledge to His
devotees."

Text 5

tad u hovaca brähmaëaù asäv anavaratam me dhyätaù stutaù parärdhante so 'budhyata.

gopa-veço me purastäd ävirbabhüva. iti çré-gopäla-täpany-anusäreëaiva kvacit kalpe çré-
gopäla-rüpeëa såñöy-ädäv ittham eva brahmaëe darçita-nija-rüpatvät tad-dhämno mahä-
vaikuëöhatvena sädhayiñyamäëatväc ca.

tat-then; u-certainly; ha-indeed; uväca-replied; brahmänaù-Brahmä; asau-He;

anavaratam-continually; me-by me; dhyätaù-remembered; stutaù-glorified; parärdhante-at
the conclusion of the parärdha; saù-He; abudhyata-became perceived; gopa-veçaù-in the
form of a cowherd boy; me-me; purastät-in the presence; ävirbabhüva-became manifested;
tataù-then; iti-thus; çré-gopäla-täpaëé-anusärena-in conformity with the Gopäla-täpaëé
Upaniñad; kvacit-kalpe-during a certain kalpa; çré-gopäla-rüpeëa-in the form of a cowherd
boy; såñöi-ädau-in the beginning of creation; ittham-in this way; eva-certainly; brahmaëe-to
Lord Brahmä; darçita-revealed; nija-own; rüpatvät-because of the form; tat-His; dhämnaù-
of the abode; mahä-vaikuëöhatvena-as Mahä-vaikuëöha; sädhayiñyamänatvät-because of
demonstrating; ca-also.

At the beginning of a certain kalpa, Lord Kåñëa revealed His original form as cowherd boy,
and His original abode, the best of Vaikuëöha planets, to Lord Brahmä. This is confirmed in
the following verse from the Gopäla-täpani Upaniñad:

"Brahmä replied: I continually glorified the Lord and meditated upon Him for millions of
years, and at last I was able to understand the transcendental form of the Lord as Çré Kåñëa,
who appeared before me in the dress of a cowherd boy."*

Text 6

tathä ca brahma-saàhitäyäm

tatra brahmäbhavad bhüyaç

catur-vedé catur-mukhaù

tathä-in the same way; ca-also; brahma-saàhitäyäm-in the Brahma-saàhitä; tatra-there;

brahmä-Brahmä; abhavat-was born; bhüyaù catuù-vedé-versed in the four Vedas; catuù-
mukhaù-four-faced.

247
 The spiritual practices followed by Lord Brahmä, which enabled him to personally meet
Lord Kåñëa, are described in the following verses (22-26) of Brahma-saàhitä:

"The divine lotus which springs from the navel-pit of Viñëu is in every way related by the
spiritual tie with all souls and is the origin of four-faced Brahmä versed in the four Vedas.**

Text 7

saïjäto bhagavac-chaktyä
tatkäla kila coditaù
siñåkñäyäà matià cakre
pürva-saàskära-saàskåtaù
dadarça kevalam dhväntaà
nänyat kim api sarvataù

saïjätaù-born; bhagavat-of the Lord; çaktyä-by the potency; tat-käla-at that time; kila-
certainly; coditaù-impelled; sisåkñäyäm-in the matter of creation; matim-his mind; cakre-
placed; pürva-saàskära-saàskåtaù-under the impulse of previous impressions; dadarça-saw;
kevalam-only; dhvantam-darkness; na-not; anyat-other; kim api-anything; sarvataù-in
every direction.

"On coming out of the lotus, Brahmä, being guided by the Divine potency, turned his mind
to the act of creation under the impulse of previous impressions. But he could see nothing
but darkness in every direction.**

Text 8

uväca puratas tasmai

tasya divyä sarasvaté
käma-kåñëäya govinda
he gopé-jana ity api
vallabhäya priyä vahner
mantraà te däsyati priyam

uväca-said; pürataù-in the presence; tasmai-to him; tasya-of him; divya-divine;

sarasvaté-Sarasvaté; käma-kåñëäya govinda he gopé-jana-iti api vallabhäya priya vahneù
mantram-this mantra "klim kåñëäya govindäya gopéjana-vallabhäya svähä"; te-your; däsyati-
will grant; priyam-desire.

"Then the goddess of learning, Sarasvaté, the divine consort of the Supreme Lord, said this
to Brahmä, who saw nothing but gloom in all directions: O Brahmä this mantra (kléà kåñëäya
govindäya gopéjana-vallabhäya svähä) will assuredly fulfill your heart's desire."**

248
Text 9

tapas tvaà tapa etena

tava siddhir bhaviñyati

tapaù-austerity; tvam-you; tapa-should perform; etena-by this; tava-your; siddhiù-

fulfillment of desire; bhaviñyati-will be; iti-ädi-in the passage thus beginning.

"O Brahmä, do thou practice spiritual association by means of this mantra; then all your
desires will be fulfilled.**

Text 10

atha tepe sa suciraà prénam govindam avyayam.

atha-then; tepe-performed austerities; saù-he; suciram-for a long time; préëam-satisfying;

govindam-Lord Govinda; avyayam-the eternal Personality of Godhead.

"Brahmä, being desirous of satisfying Govinda, practiced the cultural acts for Kåñëa in
Goloka."**

Text 11

sunanda-nanda-prabalärhaëädibhiù ity atra tu dvärakäyäà präkaöyävasare çruta-sunanda-

nandädi-sähacaryeëa prabalädayo 'pi jïeyäù.

sunanda-nanda-prabalärhanädibhiù iti-Çrémad-Bhägavatam 2.9.14-(this verse is quoted in

full on page 355 of the present book); atra-here; dvärakäyäm-at Dvärakä; prakaöya-having
manifested; avasäre-for a time; çruta-with Çruta; sunanda-Sunanda; nanda-Nanda; ädi-and
others; sähacaryeëa-as servants and companions; prabala-Prabala; ädayaù-and others; api-
also; jïeyäù-should be understood.

After performing austerities, Lord Brahmä was able to see Kåñëa as He appears in the
spiritual realm of Dvärakä. This is described in the following verse (Çrémad-Bhägavatam
2.9.14):

"Lord Brahmä then saw in the Vaikuëöha planets Lord Kåñëa, the Personality of Godhead
who is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of
the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is
served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhaëa, His immediate
associates in Dvärakä."*

249
Text 12

yathoktaà prathame

sunanda-nanda-çérñaëyä
ye cänye sätvatarñabhäù iti.

yathä-just as; uktam-the description; prathame-in the First Canto of Çrémad-Bhägavatam;

sunanda-nanda-çérñaëyäù ye ca anye sätvata-åñabhäù iti-Çrémad-Bhägavatam 1.14.32:
sunanda-nanda-çirñaëyä ye canye sätvatarñabhäù.

The associates of Lord Kåñëa seen by Brahmä at the beginning of the creation are directly
mentioned in the description of the Lord's Dvärakä-lélä, confirming that Brahmä actually saw
the Lord Kåñëa in the Dvärakä portion of the spiritual world. The following verse (Çrémad-
Bhägavatam 1.14.32) confirms this:

"Sunanda, Nanda, and others are the constant servants of Lord Kåñëa at Dvärakä."*

Text 13

kià bahunä, nänävatärävatäriñv api satsu mahä-puräëa-prärambha eva çré-çaunakädénäà

tad eka-tätparyam idam. atra pürvaà sämänyato 'smäbhir ekänta-çreyastvena sarva-çästra-
säratvenätma-sukha-prasäda-hetutvena ca yat påñöaà tad etad eväsmäkaà bhäti. yat çré-
kåñëasya lélä-varëanam ity abhipretyähuù

kim bahunä-what is the need of further explanation?; nänä-of various; avatära-

incarnations of Godhead; avatäriñu-of the source of incarnation; api-also; satsu-eternal;
mahä-puräëa-of the Çrémad-Bhägavatam; prärambhe-in the beginning (the Third Chapter of
the First Canto); eva-certainly; çré-çaunaka-ädénäm-of Çré Çaunaka Åñi and the other sages
assembled at the forest of Naimiçäraëya; tat-that; eka-sole; tätparyam-meaning; idam-this;
atra-here; pürvam-before; samänyataù-in a general way; asmäbhiù-by us; ekänta-
sreyastvena-as the supreme benediction; sarva-of all; çästra-the Vedic literatures; säratvena-
as the essence; ätmä-of the spirit soul; sukha-happiness; prasäda-mercy; hetutvena-as the
cause; ca-also; yat-which; påñöam-inquired; tat-that; etat-this; eva-certainly; asmäkam-of
us; bhäti-is manifested; yat-which; çré-kåñëasya-of Çré Kåñëa; lélä-of the pastimes;
varëanam-description; iti-thus; abhipretya-intending; ähuù-said.

What need is there to present more evidence that Çré Kåñëa is the Original Form of the
Personality of Godhead? In the First Canto, Third Chapter of Çrémad-Bhägavatam this has
been clearly explained to Çaunaka Åñi and the sages assembled at Naimiñäraëya. In the
beginning of the Bhägavatam Çré Kåñëa has been described as the essence of all the Vedic
literatures, and the merciful source of all spiritual happiness and benediction. Because

250
Çaunaka Åñi desired to hear about Kåñëa's transcendental pastimes, he asked the following
question of Süta Gosvämé (Çrémad-Bhägavatam 1.1.12):

Text 14

süta jänäsi bhadraà te

bhagavän sätvatäà patiù
devakyäà vasudevasya
jäto yasya cikérñayä

süta-O Süta Gosvämé; jänäsi-you know; bhadram te-all blessings upon you; bhagavän-the
Personality of Godhead; sätvatäm-of the pure devotees; patiù-the protector; devakyäm-in
the womb of Devaké; vasudevasya-by Vasudeva; jätaù-born of; yasya-for the purpose of;
cikérñayä-executing.

"All blessings upon you, O Süta Gosvämé. You know for what purpose the Personality of
Godhead appeared in the womb of Devaké as the son of Vasudeva."*

Text 15

bhadraà te iti çré-kåñëa-lélä-praçna-sahodarautsukyenäçér-vädaù. bhagavän svayam avatäré

sampürëaiçvaryädi-yuktaù; sätvatäm sätvatänäm patiù nuòa-bhäva ärñaù; yädavänäm ity
arthaù. jätaù jagad-dåçyo babhüva.

bhadram te iti-the words "bhadram te"; çré-kåñëa-of Çré Kåñëa; lélä-of the pastimes;
praçna-questions; sahodara-produced at the same time; autukyena-with eagerness; äsiù-
vädaù-words of benediction; bhagavän-the word "bhagavän"; svayam-personally; avatäri-
the source of all incrnations of Godhead; sampürëa-aiçvarya-ädi-yukteù-full of all powers
and opulences; sätvatäm-the word “sätvatäm"; sätvatänäm-means "of the Sätvata dynasty;
patiù-the Lord; nuda-bhavaù arñaù-poetic license; yädavänäm-of the Yadu dynasty; iti-thus;
arthaù-the meaning; jätaù-the word "jätaù"; jagat-dåçyaù-means "visible to the residents of
the material universe; babhüva-became.

In this verse the words "bhadraà te" (all blessings upon you) indicate that the sages of
Naimiñäraëya, who were very eager to inquire about Çré Kåñëa's pastimes, offered blessing to
Süta Gosvämé with these words. The word “bhagavän" indicates the Original Personality of
Godhead, who is full of all powers and opulences, and who is the original source of all
incarnations of Godhead. The phrase “sätvatäà patiù" means "the Lord of the Yadu dynasty".
The unusual grammatical form here is a use of poetic license (ärña). The word "jätaù means
"became visible to the residents of the material universe."

251
Anuccheda 65

Text 1

tan naù çuçrüñamäëänäm

arhasy aìgänuvarëitum
yasyävatäro bhütänäà
kñemäya ca bhaväya ca

tat-those; naù-unto us; çuçrüñamäëänäm-those who are endeavoring for; arhasi-ought to

do it; aìga-O Süta Gosvämé; anuvarëitum-to explain by following in the footsteps of
previous äcäryas; yasya-whose; avatäraù-incarnation; bhütänäm-of the living beings;
kñemäya-for good; ca-and; bhaväya-upliftment; ca-and.

Çaunaka Åñi continued (Çrémad-Bhägavatam 1.1.13):

"O Süta Gosvämé, we are eager to learn about the Personality of Godhead and His
incarnations. Please explain to us those teachings imparted by previous masters [äcäryas], for
one is uplifted both by speaking them and by hearing them."*

Text 2

öékä ca aìga he süta. tan no nuvarëayitam arhasi. sämänyatas tävad yasyävatära-mätram

kñemäya pälanäya bhaväya samåddhaye ca iti.

öékä-in the commentary of Çrédhara Svämé; ca-also; aìga-the word "aìga"; he süta-means
"O Süta Gosvämé"; tat naù anuvarëayitum arhasi-this phrase; samänyataù-in a general way;
tävat-to that extent; yasya-whose; avatära-incarnation; mätram-only; kñemäya-the word
"kñemäya"; pälanäya-means "for protection"; bhaväya-the word "bhaväya"; samåddhaye-
means "for the upliftment; ca-also; iti-thus.

Çrédhara Svämé explains this verse in his commentary:

"In this verse the word `aìga' means `O Süta Gosvämé'. The phrase `tan no 'nuvarëayitum
arhasi' means `please explain them in a general way', and the phrase `yasyävatäraù' means
`only with the relation to the Lord and His incarnations'. The word `kñemäya' means `for the
good', and the word `bhaväya' means `for the upliftment'."

Anuccheda 66

Text 1

tat-prabhävam anuvarëayantas tad-yaçaù-çravaëautsukyam äviñkurvanti.

252
 tat-the Lord's; prabhävam-power and opulence; anuvarëayantaù-describing; tat-His;
yaçaù-glory; çravaëa-to hear; autsukyam-eagerness; aviñkurvanti-manifest.

The sages at Naimiñäraëya began to describe the power and opulence of the Supreme
Personality of Godhead, for they were
very eager to hear His glories. In this connection they said (Çrémad-Bhägavatam 1.1.14):

Text 2

äpannaù saàsåtià ghoräà

yan-näma vivaço gåëan
tataù sadyo vimucyeta
yad bibheti svayaà bhayam

äpannaù-being entangled; saàsåtim-in the hurdle of birth and death; ghoräm-too

complicated; yat-what; näma-the absolute name; vivaçaù-unconsciously; gåëan-chanting;
tataù-from that; sadyaù-at once; vimucyeta-gets freedom; yat-that which; bibheti-fears;
svayam-personally; bhayam-fear itself.

"Living beings who are entangled in the complicated meshes of birth and death can be
freed immediately by even unconsciously chanting the holy name of Kåñëa, which is feared
by fear personified."*

Text 3

vivaçaù api viçeñeëa parädhénaù sann api yasya çré-kåñëasya näma, tasya sarvävatäritväd
avatära-nämnäm api. tatraiva paryavasänät. ata eva säkñät çré-kåñëäd api tan-näma-pravåttiù
prakäräntareëa çrüyate çré-viñëu-puräëe. tatra tv akhilänäm eva bhagavan-nämnäà käraëäny
abhavann iti. hi tadéyaà gadyam. tad idaà ca väsudeva-dämodara-govinda-keçavädi-nämavaj
jïeyam. tataù saàsåteù. tatra hetuù yat yato nämnaù; bhayam api svayaà bibheti".

vivaçaù-the word "vivaçaù"; api-even though; viçeñeëa-specifically; para-adhénaù-

attached to other things; san-being; api-although; yasya-of whom; çré-kåñëasya-of Çré
Kåñëa; näma-the holy name; tasya-of Him; sarva-avatäritvät-because of being the source of
all incarnations of Godhead; avatära-of the incarnations; nämnäm-of the names; api-also;
tatra-there; eva-certainly; paryavasänät-ataù eva-therefore; säkñät-directly; çré-kåñëät-from
Çré Kåñëa; api-also; tat-His; näma-name; pravåttiù-chanting; prakara-antareëa-in another
way; çrüyate-is heard; çré-viñëu-puräëe-in the Viñëu Puräëa; tatra-there; tu-also;
akhilänäm-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; nämnäm-
of the names; karaëäni-causes; abhavan-became; iti-thus; hi-certainly; tadéyam-of the
Viñëu Puräëa; gadyam-prose passage; tat-therefore; idam-this; ca-also; väsudeva-Väsudeva;
dämodara-Dämodara; govinda-Govinda; keçava-Keçava; nämavat-with the names; jïeyam-
should be known; tataù-the word "tataù"; samsåöeù-means "from the cycle of birth and

253
death; tatra-in this connection; hetuù-the cause; yat-the word "yat"; yataù nämnaù-means
"which holy name"; bhayam-fear; svayam-personified; bibheti-fears.

In this verse the word "vivaçaù" means “even though absorbed in thinking of other
things". Because Çré Kåñëa is the origin of all the incarnations of Godhead, all the holy names
of God actually refer to Him. This is confirmed in the Viñëu Puräëa, which states:

"Lord Kåñëa is the origin of all the holy names of God."

For this reason, all the Lord's holy names, such as Väsudeva, Dämodara, Govinda, Keçava,
and all other names of the Lord should be understood as names of Çré Kåñëa. In this verse the
word "tataù" means "from the cycle of birth and death." The chanter of Lord Kåñëa's holy
name becomes free from the complicated meshes of birth and death because even fear
personified fears the holy name of the Lord.

Anuccheda 67

Text 1

kià ca

yat-päda-saàçrayäù süta
munayaù praçamäyanäù
sadyaù punanty upaspåñöäù
svardhuny-äpo 'nusevayä

kià ca-furthermore; yat-whose; päda-lotus feet; saàçrayäù-those who have taken shelter of;
süta-O Süta Gosvämé; munayaù-great sages; praçamäyanäù-absorbed in devotion to the
Supreme; sadyaù-at once; punanti-sanctify; upaspåñöäù-simply by association; svardhuné-of
the sacred Ganges; äpaù-water; anusevayä-bringing into use.

Çaunaka Åñi continued (Çrémad-Bhägavatam 1.1.15):

"O Süta, those great sages who have completely taken shelter of the lotus feet of the Lord
can at once sanctify those who come in touch with them, whereas the waters of the Ganges
can sanctify only after prolonged use."*

Text 2

yasya çré-kåñëasya-pädau saàçrayau yeñäm, ata eva praçamäyanäù, çamo bhagavan-niñöhä-

buddhitä, çamo man-niñöhatä buddheù iti svayaà çré-bhagavad-väkyät, sa eva prakåñöaù
çamaù praçamaù säkñät pürëa-bhagavat-çré-kåñëa-sambandhitvät, praçama eväyanaà vartma
äçrayo vä yeñäà te çré-kåñëa-lélä-rasäkåñöa-citta munayaù çré-çukadevädayaù, upaspåñöäù

254
sannidhi-mätreëa sevitäù sadyaù punanti saväsana-päpebhyaù çodhayanti. svardhuné gaìgä
tasyä äpaù tu.

yasya-of whom; çré-kåñëasya-of Çré Kåñëa; pädau-two lotus feet; saàçrayau yeñäm-those
who have taken shelter; ataù eva-therefore; praçamäyanäù-absorbed in devotion to the
Supreme; samaù-equipoised; bhagavat-towards the Supreme Personality of Godhead;
niñöhä-buddhitä-fixed concentration; samaù-equipoised; mat-towards Me; niñöhatä
buddheù-fixed concentration; iti-thus; svayam-directly; çré-bhagavat-of the Supreme
Personality of Godhead; väkyät-from the statement; saù-He; eva-certainly; prakåñöaù-
elevated; çamaù-equipoised; praçamaù-devoted to the Lord; säkñät-directly; pürëa-
bhagavat-the Original Personality of Godhead; çré-kåñëa-Çré Kåñëa; sambandhitvät-because
of contact; praçamaù-devoted; eva-certainly; ayanam-abode; vartma-path; äçrayaù-shelter;
vä-or; yeñäm-of whom; te-they; çré-kåñëa-of Çré Kåñëa; lélä-of the pastimes; rasa-by the
nectar; äkåñöa-attracted; cittaù-minds; munayaù-sages; çré-sukadeva-ädayaù-Çukadeva
Gosvämé and others; upaspåñöaù-touched; sannidhi-mätreëa-simply by nearness; sevitaù-
served; sadyaù-at once; punanti-sanctify; saväsana-päpebhyaù-from the sins of material
contamination; çodhayanti-purify; svardhuné-the word "svardhuné"; gaìgä-means "the
Ganges river"; tasyäù-of that; äpaù-the water; tu-also.

In this verse the word "yat" means "of Çré Kåñëa" and the word "päda-saàçrayäù" means
“they who have taken shelter of the lotus feet". The word "praçamäyanäù" means "they
whose minds are fixed on the Supreme Lord". That one should continually meditate on Lord
Kåñëa is confirmed in the Çrémad-Bhägavatam (11.19.36) by the Lord Himself, who says:

"Always fix your consciousness upon Me."

Because Çukadeva Gosvämé and the other great sages at Naimiñäraëya had fully taken
shelter of Lord Kåñëa and were greatly attracted to hearing Lord Kåñëa's pastimes, simply by a
little direct service to them, one may become immediately purified from all the sinful
contamination of material existence. We may also note that the word "svardhuné-äpaù" in
this verse means "the water of the Ganges." The Ganges river is actually an incarnation of
Lord Kåñëa. This is confirmed in the following verse from the Vedic literatures:

Text 3

yo 'sau niraïjano devas

cit-svarüpé janärdanaù
sa eva drava-rüpeëa
gaìgämbho nätra saàçayaù.

yaù-who; asau-He; niraïjanaù-free from all material contact; devaù-the Supreme

Personality of Godhead; cit-svarüpé-who possesses a spiritual form; janärdanaù-Janärdana;
saù-He; eva-certainly; drava-rüpeëa-in the form of water; gaìgä-of the Ganges river;
ambhaù-the water; na-not; atra-in this connection; saàçayaù-doubt.

255
 "The Supreme Personality of Godhead, Lord Janärdana, whose form is completely spiritual
and who is always free from material contact, personally appears in the form of the water of
the Ganges river. Of this there is no doubt."

Text 4

iti svayaà tathävidha-rüpä api, säkñäc chré-vämanadeva-caraëän niùsåtä api, anusevayä

säkñät seväbhyäsenaiva tathä çodhayanti, na sannidhi-mätreëa sevayä. säkñät sevayä api na
sadya iti tasyä api çré-kåñëäçritänäm utkarñät tasyotkarñaù. evam eva tatas tad yaçaso 'py
ädhikyaà varëyate térthaà cakre nåponaà yad ajani yaduñu svaù-sarit-päda-çaucam.

iti-thus; svayam-personally; tathä-vidha-in this way; rüpaù-in the form; api-although;

säkñät-directly; çré-vämanadeva-of Lord Vämanadeva; caraëät-from the lotus feet; nihsåtaù-
flowing; api-although; anusevayä-by service; säkñät-directly; seva-abhyäsena-by continual
service; eva-certainly; tathä-in that way; çodhayanti-purifies; na-not; sannidhi-by contact;
mätreëa-only; sevayä-by service; säkñät-directly; sevayä-by service; api-although; na-not;
sadyaù-immediately; iti-thus; tasyäù-of that service; api-even; çré-kåñëa-äçritänäm-of those
who have taken shelter of Lord Kåñëa; utkarñät-excellence; tasya-of that; utkarñaù-
excellence; evam-in the same way; eva-certainly; tataù-therefore; tat-of them; yaçasaù-of
the same; api-even; ädhikyam-superiority; varëyate-is described; tértham-sacred place;
cakre-made; nåpa-O king; ünam-insignificant; yat-which; ajäni-was manifested; yaduñu-
among the members of the Yadu dynasty; svaù-sarit-of the Ganges river; päda-feet; çaucam-
washed.

Even though the Ganges river is personally the form of the Supreme Personality of
Godhead, and even though it flows from the lotus foot of the Supreme Lord Vämanadeva, one
must repeatedly bathe in it's waters in order to become purified. However if one once
contacts a pure devotee who has taken complete shelter of Lord Kåñëa, one becomes
immediately purified. The pure devotees of the Lord are therefore more glorious even than
the Ganges river. This superexcellent quality of the devotees is described in the following
verse from Çrémad-Bhägavatam (10.90.47):

"O king, because of Lord Kåñëa's intimate association with the Yadu dynasty, the whole
family not only became very famous, but also became more effective in purifying others than
the water of the Ganges."*

Text 5

öékä ca itaù pürvaà svaù-sarid eva sarvato 'dhikaà tértham ity äsét, idänéà tu yaduñu yad
ajäni jätaà térthaà çré-kåñëa-kérti-rüpam etat svaù-sarit-rüpam päda-çaucam tértham ünam
alpaà cakre ity eñä.

256
 öékä-Çrédhara Svämé's commentary; ca-also; itaù-from this; pürvam-previously; svaù-
sarit-the Ganges river; eva-certainly; sarvataù-of all; adhikam-the best; tértham-sacred
place; iti-thus; äsét-was; idäném-now; tu-however; yaduñu yat ajäni-what was manifested
among the members of the Yadu dynasty; jätam-manifested; tértham-sacred place; çré-kåñëa-
of Çré Kåñëa; kérti-the glories; rüpam-consisting of; etat-that; svaù-sarit-the Ganges;
rüpam-in the form of; päda-çaucam-water used to wash the feet; tértham-sacred place;
ünam-the word "ünam"; alpam-means "insignificant"; cakre-made; iti-thus; eñä-the
commentary.

Çrédhara Svämé comments on this verse:

"Although formerly the Ganges river was considered the foremost of all holy places, the
holy place of the glorification of Çré Kåñëa which has now appeared in the Yadu dynasty
makes the Ganges appear insignificant."

Anuccheda 68

etasya daçama-skandha-padyasyaiva saàväditäà vyanakti

ko vä bhagavatas tasya
puëya-çlokeòya-karmaëaù
çuddhi-kämo na çåëuyäd
yaçaù kali-maläpaham.

çuddhi-kämo 'pi. yataù kali-yugasyäpi maläpaham. yasmäd eva tasmät.

etasya-of this; daçama-skandha-padyasya-of the verses of the Tenth Canto; eva-certainly;

samväditam-commentary; vyanakti-reveals; kaù-who; vä-rather; bhagavataù-of the Lord;
tasya-His; puëya-virtuous; çloka-éòya-worshipable by prayers; karmaëaù-deeds; çuddhi-
kämaù-desiring deliverance from all sins; na-not; çåëuyät-does hear; yaçaù-glories; kali-of
the age of quarrel; mala-apaham-the agent for sanctification; çuddhi-kämaù-desiring
deliverance from all sins; api-also; yataù-because; kali-yugasya-of the kali-yuga; malä-
apaham-the agent of sanctification.

Çaunaka Åñi's next statement (Çrémad-Bhägavatam 1.1.16) may be taken as an explanation

of the Çrémad-Bhägavatam's Tenth Canto:

"Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing
to hear the virtuous glories of the Lord?"*

257
Anuccheda 69

Text 1

tasya karmäëy udäräëi

parigétäni süribhiù
brühi naù çraddadhänänäà
lélayä dadhataù kaläù

tasya-His; karmäëi-transcendental acts; udäräëi-magnanimous; parigétäni-broadcast;

süribhiù-by the great souls; brühi-please speak; naù-unto us; çraddadhänänäm-ready to
receive with respect; lélayä-pastimes; dadhataù-advented; kaläù-incarnations.

Çaunaka Åñi further explains (Çrémad-Bhägavatam 1.1.17):

"Lord Kåñëa's transcendental acts are magnificent and gracious, and great learned sages
like Närada sing of them. Please, therefore, speak to us, who are eager to hear about the
adventures He performs in His various incarnations."*

Text 2

udäräëi paramänanda-dätåëi janmädéni. svayaà paripürëasya lélayä anyäù api kaläù

puruñädi-lakñaëä dadhataù; tat-tad-aàçän apy ädäya tasyävatérëasya sata ity arthaù.

udäräëi-generous; parama-transcendental; änanda-bliss; dätåëi-giving; janma-ädéni-

beginning with His birth; svayam-personally; paripürëasya-perfect and complete; lélayä-
pastimes; anyaù-other; api-and; kaläù-incarnations; puruña-the puruña-avatäras; ädi-
beginning with; lakñaëäù-consisting of; dadhataù-advented; tat-tat-aàçän-various
incarnations; api-also; ädäya-accepting; tasya-of Him; avatérëasya-incarnated; sataù-of the
Absolute Truth; iti-thus; arthaù-the meaning.

In this verse the Lord's pastimes are described as "udära" (gracious) because, from the very
beginning of the Lord's appearance in this world, His pastimes give transcendental bliss to the
devotees. This verse explains that although Lord Kåñëa is the perfect and complete Original
Personality of Godhead, He performs pastimes in the forms of the puruña-avatäras and other
incarnations also.

Anuccheda 70

Text 1

athäkhyähi harer dhémann

avatära-kathäù çubhäù

258
lélä vidadhataù svairam
éçvarasyätma-mäyayä

atha-therefore; äkhyähi-describe; hareù-of the Lord; dhéman-O sagacious one; avatära-

incarnations; kathäù-narratives; çubhäù-auspicious; lélä-adventures; vidadhataù-performed;
svairam-pastimes; éçvarasya-of the supreme controller; ätma-personal; mäyayä-energies.

The sages continue (Çrémad-Bhägavatam 1.1.18):

"O wise Süta, please narrate to us the transcendental pastimes of the Supreme Godhead's
multi-incarnations. Such auspicious adventures and pastimes of the Lord, the suprme
controller, are performed by His internal powers."*

Text 2

çré-kåñëasya tävat mukhyatvena kathaya. atha tad-anantaram anuñaìgikatayaivety arthaù.

hareù çré-kåñëasya; prakaraëa-balät avatäräù puruñävatarä günävatäräù lélävatäräç ca, teñäà
kathä; léläù såñöy-ädi-karma-rüpä bhü-bhära-haraëädi-rüpäç ca. autsukyena punar api tac-
caritäny eva çrotum icchantas taträtmanas tåpty-abhävam ävedayanti.

çré-kåñëasya-of Lord Kåñëa; tävat-to that extent; mukhyatvena-principally; kathaya-please

narrate; atha-therefore; tat-anantaram-afterwards; anusaìgékatayä-in relation to Him; eva-
certainly; iti-thus; arthaù-the meaning; hareù-of Lord Hari; çré-kåñëasya-of Çré Kåñëa;
prakaraëa-balät-because of the description; avatäräù-incarnations; puruña-avatäräù-puruña-
incarnations; guëa-avatäräù-incarnations who control the modes of material nature; lélä-
avtäräù-pastimes-incarnations; ca-also; teñäm-of them; kathäù-narratives; léläù-adventures;
såñöi-creation of the material world; ädi-beginning with; karma-activities; rüpaù-consisting
of; bhü-of the earth; bhära-the burden; haraëa-removing; ai-beginning with; rüpäù-
consisting of; ca-also; autsukyena-with eagerness to hear; punaù-again; api-also; tat-His;
caritäni-activities; eva-certainly; çrotum-to hear; icchantaù-desiring; tatra-there; ätmanaù-
of the self; tåpti-satisfaction; abhävam-lack; ävedayanti-appeal.

In this verse the word "atha" may be interpreted to mean "afterwards". In this way the
verse means: "First describe to us the pastimes of Lord Kåñëa, the Original Personality of
Godhead. After He has been completely described, you may describe the pastimes of His
many incarnations." In this verse the word "avatäräù" refers to the puruña-avatäras, guëa-
avatäras (the controllers of the modes of material nature), and lélä-avatäras (pastime-
incarnations). The pastimes of the Lord include His creation of the material universes, the
removal of the earth's burden, and many other pastimes as well. Very eager to hear the glories
of the Lord, the sages of Naimiñäraëya appeal to Süta Gosvämé, explaining that their desire to
hear about the Lord is still unsatisfied. They said (Çrémad-Bhägavatam 1.1.19):

Anuccheda 71

259
Text 1

vayaà tu na vitåpyäma
uttama-çloka-vikrame
yac-chåëvatäà rasa-jïänäà
svädu svädu pade pade

vayam-we; tu-but; na-not; vitåpyämaù-shall be at rest; uttama-çloka-the Personality of

Godhead, who is glorified by transcendental prayers; vikrame-adventures; yat-which;
çåëvatäm-by continuous hearing; rasa-jïänäm-those who are conversant with; sväda-
relishing; svädu-palatable; pade pade-at every step.

"We never tire of hearing the transcendental pastimes of the Personaltiy of Godhead, who
is glorified by hymns and prayers. Those who have developed a taste for transcendental
relationships with Him relish hearing of His pastimes at every moment."*

Text 2

yoga-yogädiñu tåptaù smaù; bhagavad-vikrama-mätre tu na tåpyäma eva. taträpi térthaà

cakre nåponam ity ädy ukta-lakñaëasya sarvato 'py uttama-çlokasya çré-kåñëasya vikrame
viçeñeëa na tåpyämaù, alam iti na manyämahe. tatra hetuù yad-vikramaëaà çåëvatäm yad vä,
anye tu tåpyantu näma, vayaà tu neti tu-çabdasyänvayaù.

yoga-yoga-ädiñu-beginning with yoga; tåptaù-pleased; smaù-we are; bhagavad-vikrama-

mätre-in the power of the Lord; tu-indeed; na-not; tåpyämaù-we are satisfied; eva-indeed;
taträpi-there; térthaà-holy place; cakre-creates; nåpänäm-of kings; iti-thus; ädy-beginning;
ukta-said; lakñaëasya-of the characteristics; sarvataù-all; api-even; uttama-çlokasya-of the
Lord who is glorified in beautiful poetry; çré-kåñëasya-of Lord Kåñëa; vikrame-in the
prowess; viçeñeëa-specifically; na-not; tåpyämaù-we are satisfied; alam-sufficiently; iti-
thus; na-not; manyämahe-we consider; tatra-there; hetuù-reason; yad-of whom;
vikramaëaà-prowess; çåëvatäm-we would hear; yad-which; vä-or; anye-others; tu-indeed;
tåpyantu-may be satisfied; näma-indeed; vayam-we; tu-indeed; na-not; iti-thus; tu-tu;
çabdasya-of the word; anvayaù-the meanings of the words.

In this verse the sages of Naimiñäraëya say:

"We have become tired of hearing about the various yoga systems, but we do not become
tired by hearing about the transcendental pastimes of the Supreme Personality of Godhead."

This is confirmed in the following verse from Çrémad-Bhägavatam (10.90.47):

"By continually glorifying Lord Kåñëa, the Yadu dynasty became more effective in
purifying others than the water of the Ganges."*

260
 For this reason the sages say:

"We never tire of hearing the transcendental pastimes of Çré Kåñëa, who is glorified by
hymns and prayers."*

In other words, they never thought that they had heard enough about Lord Kåñëa. They
said: "But (tu) we never become tired of hearing about the Lord." The word "tu" (but) is used
in this context.

Anuccheda 72

Text 1

kåtavän kila karmäëi

saha rämeëa keçavaù
atimartyäni bhagavän
güòhaù kapaöa-mänuñaù

kåtavän-done by; kila-what; karmäëi-acts; saha-along with; rämeëa-Balaräma; keçavaù-

Çré Kåñëa; atimartyäni-superhuman; bhagavän-the Personality of Godhead; güòhaù-masked
as; kapaöa-apparently; mänuñaù-human being.

The sages continued (Çrémad-Bhägavatam 1.1.20):

"Lord Çré Kåñëa, the Personality of Godhead, along with Balaräma, played like a human
being, and so masked He performed many superhuman acts."*

Text 2

öékä ca ataù çré-kåñëa-caritäni kathayety äçayenähuù kåtavän iti. ati-martyäni martyän ati-
kräntäni govardhanoddharaëädéni, manuñyesv asambhävitänéty arthaù. ity eñä.

öékä-Çrédhara Svämé's commentary; ca-also; ataù-therefore; çré-kåñëa-of Çré Kåñëa;

caritäni-the pastimes; kathaya-please describe; iti-thus; äçayena-with the intention; ähuù-
they said; kåtavän iti-this verse which begins with the word "kåtavän"; ati-martyäni-
superhuman; martyän-human powers; ati-kräntäni-surpassing; govardhana-of Govardhana
Hill; uddharaëa-the lifting; adini-beginning with; manuñyeñu-among human beings;
asambhävitäni-impossible to be performed; iti-thus; arthaù-the meaning; iti-thus; eñä-the
commentary.

Çrédhara Svämé explains this verse in his commentary:

261
 "The sages of Naimiñäraëya spoke this verse to encourage Süta Gosvämé to describe the
transcendental pastimes of Lord Kåñëa. The word `ati-martyäni' in this verse means
`superhuman acts, such as the lifting of Govardhana Hill, which can never be performed by
ordinary human beings.'"

Text 3

nanu kathaà mänuñaù sann ati-martyäni kåtavän. taträhuù kapaöa-mänuñaù pärthiva-deha-

viçeña eva mänuña-çabdaù pratétaù, tasmät kapaöenaiväsau tathä bhätéty arthaù; vastutas tu
naräkåter eva para-brahmatvenäsaty api prasiddha-mänuñatve naräkåti-nara-lélätvena labdham
aprasiddha-mänuñatvam asty eva. tat punar aiçvarya-vyaghätäkatvän na pratyäkhyäyata iti
bhävaù.

nanu-someone may object; katham-how is it possible?; mänuñaù-human; san-being; ati-

martyäni-superhuman acts; kåtavän-performed; tatra-in this connection; ähuù-they said;

kapaöa-apparently; mänuñaù-a human being; pärthiva-material; deha-body; viçeñaù-

specific; eva-certainly; mänuña-çabdaù-the word "mänuña"; pratétaù-celebrated; tasmät-
therefore; kapaöena-deceptively; eva-certainly; asau-He; tathä-in the same way; bhäti-is
manifested; iti-thus; arthaù-the meaning; vastutaù-actually; tu-but; nara-of a human being;
äkåteù-of
the form; eva-certainly; para-brahmatvena-as the Supreme Personality of Godhead; asati-in
the material world; api-even; prasiddha-famous; mänuñatve-the status of a human being;
nara-of a human being; äkåti-in the form; nara-of a human being; lélätvena-with the
pastimes; labdham-attained; aprasiddha-incomplete; mänuñatvam-human nature; asti-there
is; eva-certainly; tat-that; punaù-again; aiçvarya-of transcendental power and opulences;
vyaghätäkatvät-because of obstructing; na-not; pratyäkhyäyataù-denied; iti-thus; bhävaù-
the meaning.

Considering that someone may raise the objection “If Kåñëa is an ordinary human being,
how was it possible for him to perform remarkable superhuman acts?", the sages of
Naimiñäraëya specifically used the words "kapaöa-mänuñaù (disguised as a human being)".
Lord Kåñëa is the Supreme Spirit, and His form is eternal and full of knowledge and bliss. He
never accepts a material body. Therefore He simply appeared to be a human being with a
body made of the five gross material elements. He did not always appear or act like a human
being, however, for at certain times He would display His divine powers and opulences.

Text 4

ata eva syamantaka-haraëe puruñaà präkåtaà matvä ity anena jämbavato 'nyathäjïäna-
vyaïjakena väkyena tasya präkåtatvaà niñidhya puruñatvaà sthäpyate.

262
 ataù eva-therefore; syamantaka-haraëe-in the story of the taking of the Syamantaka jewel;
puruñam präkåtaà matvä iti anena-in Çrémad-Bhägavatam 10.56.22: "sa vai bhagavatä tena
yuyudhe sväminätmanù puruñaà präkåtaà matvä kupito nänubhäva-vit"; jambavataù-of
Jambavän; anyathä-otherwise; jïäna-conception; vyaïjakena-by the sign; väkyena-by
speech; tasya-His; präkåtatvam-humanity; niñidhya-rejecting; puruñatvam-divinity;
sthäpyate-in established.

This is described in the story of the Syamantaka jewel recorded in the Çrémad-Bhägavatam.
When he first met Lord Kåñëa, "Jämbavän thought the Lord to be an ordinary human being"
(Çrémad-Bhägavatam 10.56.22). When Jämbavän saw the Lord's superhuman prowess,
however, he understood that Lord Kåñëa was not an ordinary human being, but the Supreme
Person. Jämbavän explained this in the many prayers he spoke to the Lord.

Text 5

evaà mäyä-manuñyasya vadasva vidvän ity ädiñv api jeyam. yasmät kapaöa-manuñaù
tasmäd eva güòhaù svatas tu tad-rüpatayaiva bhagavän iti. çré-çaunakaù.

evam-in the same way; mäyä-manuñyasya-of the Lord, who appeared as an ordinary
human being by His own potency; vadasva-kindly describe; vidvan-O learned speaker
(Çukadeva Gosvämé); iti-thus; ädiñu-in the passage beginning; api-also; jïeyam-may be
known; yasmät-because; kapaöa-manuñaù-disguised as a human being; tasmät-therefore;
güòhaù-hidden; svataù-personality; tu-also; tat-His; rüpatayä-by His transcendental form;
bhagavän-the Original Personality of Godhead; iti-thus; çré-çaunakaù-spoken by Çaunaka
Åñi.

That Kåñëa appears as an ordinary human being is also described in the following words
spoken by Mahäräja Parékñit to Çukadeva Gosvämé (Çrémad-Bhägavatam 10.1.7):

"O learned Çukadeva Gosvämé, please describe to us the transcendental characteristics of

Lord Kåñëa, the Supreme Personality of Godhead, who appeared as an ordinary human being
by His own potency."*

This is the actual meaning of the words "kapaöa-manuñaù" and "güòhaù" in this verse
(Çrémad-Bhägavatam 1.1.20).

Anuccheda 73

Text 1

atha çré-sütasyäpi iti sampraçnaù saàhrñöaù ity ädy antaram näräyaëaà namaskåtya ity ädy
ante puräëam upakramyaiväha
munayaù sädhu påñöo 'haà
bhavadbhir loka-maìgalam
yat kåtaù kåñëa-sampraçno

263
 yenätmä suprasédati

atha-now; çré-sütasya-of Çré Süta Gosvämé; api-also; iti sampraçnaù samhåñöaù iti ädi
antaram näräyaëam namaskåtya iti ädi ante puräëam upakramya-Çrémad-Bhägavatam 1.2.1-4:

vyäsa uväca
iti sampraçna-saàhåñöo
vipräëäà raumaharñaëiù
pratipüjya vacas teñäà
pravaktum upacakrame

süta uväca

yaà pravrajantam anupetam apeta-kåtyaà

dvaipäyano viraha-kätara äjuhäva
putreti tan-mayatayä taravo 'bhinedus
taà sarva-bhüta-hådayaà munim änato 'smi

yaù svänubhävam akhila-çruti-säram ekam

adhyätma-dépam atititérñatäà tamo 'ndham
saàsäriëäà karuëayäha puräëa-guhyaà
taà vyäsa-sünum upayämi guruà munénäm

näräyaëaà namaskåtya
naraà caiva narottamam
devéà sarasvatéà vyäsaà
tato jayam udérayet; "
eva-certainly; äha-said; munayaù-O sages; sädhu-this is relevant; påñöaù-questioned;
aham-myself; bhavadbhiù-by all of you; loka-the world; maìgalam-welfare; yat-because;
kåtaù-made; kåñëa-the Personality of Godhead; sampraçnaù-relevant question; yena-by
which; ätmä-self; suprasédati-completely pleased.

After these questions were spoken by the sages of Naimiñäraëya, Çréla Süta Gosvämé
glorified Çukadeva Gosvämé in the following words (Çrémad-Bhägavatam 1.2.1-5):

"Ugraçravä [Süta Gosvämé], the son of Romaharñaëa, being fully satisfied by the perfect
questions of the brähmaëas, thanked them and thus attempted to reply.*
"Çréla Süta Gosvämé said: Let me offer my respectful obeisances unto that great sage
[Çukadeva Gosvämé] who can enter the hearts of all. When he went away to take up the
renounced order of life [sannyäsa], leaving home without undergoing reformation by the
sacred thread or the ceremonies observed by the higher castes, his father, Vyäsadeva, fearing
separation from him, cried out, `O my son!' Indeed, only the trees, which were absorbed in
the same feelings of separation, echoed in response to the begrieved father.*
"Let me offer my respectful obeisances unto him [Süta], the spiritual master of all sages,
the son of Vyäsadeva, who, out of his great compassion for those gross materialists who

264
struggle to cross over the darkest regions of material existence, spoke this most confidential
supplement to the cream of Vedic knowledge, after having personally assimilated it by
experience.*
"Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should
offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa
Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto
Çréla Vyäsadeva, the author.*
"O sages, I have been justly questioned by you. Your questions are worthy because they
relate to Lord Kåñëa and so are of relevance to the world's welfare. Only questions of this sort
are capable of completely satisfying the self."*

Text 2

öékä ca teñäà vacaù pratipüjya iti yad uktam tat-pratipüjanaà karoti he munayaù sädhu
yathä bhavati tathäham påñöhaù, yato lokänäà maìgalam etad, yad yataù çré-kåñëa-viñayaù
sampraçnaù kåtaù. sarva-çästrärtha-säroddhära-praçnasyäpi kåñëe paryavasänäd evam uktam
ity eñä.

öékä-Çrédhara Svämé's commentary; ca-also; teñäm vacaù pratipüjya-"thanking them for

their words" (a reference to Çrémad-Bhägavatam 1.2.1-quoted on page 394 of this book); iti-
thus; yat-which; uktam-spoken; tat-of that; prati-püjanam-words of thanks; karoti-did;
he-O; munayaù-sages; sädhu-justly; yathä bhavati-as it is proper; tathä-in that way; aham-
I; påñöhaù-questioned; yataù-from which; lokänäm-of the worlds; maìgalam-welfare; etat-
that; yat-which; yataù-from which; çré-kåñëa-viñayaù-in relation to Lord Kåñëa;
sampraçnaù-relevant question; kåtaù-made; sarva-of all; çästra-Vedic literatures; artha-
meaning; sära-essence; udhära-bringing out; praçnasya-of the question; api-also; kåñëe-in
the subject of Çré Kåñëa; paryavasänät-from the conclusion; evam-in this way; uktam-
spoken.

Çrédhara Svämé explains these verses in the following way:

"The phrase `teñäà vacaù pratipüjya' in verse 1.2.1 means `thanking them for their words'.
In verse 1.2.5, the word `munayaù' means `O sages', and the word `sädhu' means `justly' or
`properly'. The word `loka-maìgalam' means `which bring about the world's welfare', and the
phrase `yat kåtaù kåñëa-sampraçnaù' means `questions in relation to Lord Kåñëa'. The sages at
Naimiñäraëya had previously asked Süta Gosvämé to explain the essential truth described in
all Vedic scriptures. In this verse Süta Gosvämé replies that the description of Lord Kåñëa is
the essence of the Vedic scriptures, and these questions about Lord Kåñëa directly relate to
that essence of all the Vedas.

Text 3

265
 ata evottareñv api padyeñv adhokñaja-väsudeva-sätvatämpati-kåñëa-çabdas tat-prädhänya-
vivakñayaiva paöhitaù. atra çreyaù-praçnasyäpy uttaram loka-maìgalam ity anenaiva tävad
dattaà bhavati, tathätma-suprasäda-hetoç ca yenätmä suprasédati ity anena. çré-sütaù.

ataù eva-therefore; uttareñu-in the answers; api-also; padyeñu-in the verses; adhokñaja-
väsudeva-satvatämpati-kåñëa-çabdaù-the holy names of Lord Kåñëa, such as Adhokñaja,
Väsudeva, and Satvatämpati; tat-them; prädhänya-principally; vivakñayä-with a desire to
describe; eva-certainly; paöhitaù-are read; atra-in this connection; çreyaù-best; praçnasya-
of the question; uttaram-answer; loka-maìgalam iti anena-beneficial for the entire qorld;
tävat-to that extent; dattam-given; bhavati-is; tathä-in the same way; ätma-of the self; su-
prasäda-of the happiness; hetoù-the cause; ca-also; yena-by which; ätmä-self; suprasédati-
completely pleased; iti-thus; anena-by this; çré-sütaù-spoken by Süta Gosvämé.

The verses that form Süta Gosvämé's answer to the sages' questions are filled with the
description of Lord Kåñëa and in these verses the Lord's holy names, such as Väsudeva,
Adhokñaja, and Sätvatäà pati, are repeatedly invoked. In this way the “best-question" is
answered by Süta Gosvämé, and that answer is "loka-maìgalam" (relevant to the world's
welfare). Such questions and answers are capable of completely satisfying the self (yenätmä
suprasédati).

Text 4

tad evam çrotå-vaktåëäm aika-matyena ca tätparyaà siddham. kim caitasyäm añöadaça-

sahasryäà saàhitäyäà çré-kåñëasyaiväbhyäsa-bähulyäà dåçyate. tatra prathama-
daçamaikadaçeñv ati-vistareëaiva. dvitéye çré-brahma-närada-saàväde, tåtéye çré-
viduroddhava-saàväde, caturthe täv imau vai bhagavato harer aàsäv ihägatäv ity ädau yac
cänyad api kåñëasyety ädau ca. païcame räjan patir gurur alam ity ädau. ñañöhe mäà keçavo
gadayä pratar avyäd govinda äçangava ätta-veëur ity atra. saptame närada-yudhiñöhira-
saàväde. añöame tan-mahima-viçeña-béjäropa-rüpe kälanemi-vadhe tädåça-çrémad-ajita-
dväräpi tasya mürtir näbhavat kintu punaù kaàsatve tad-dväraiveti tan-mahima-viçeña-
kathana-prathamäìgatvät. navame sarvänte dvädaçe ca
çré-kåñëa kåñëa-sakha-våñëy-rsabhävani-dhrug räjänya-vaàça-dahanänapavarga-véryety ädau.
çré-bhägavatänukramaëikäyäà ca.

tat-therefore; evam-in this way; çrotå-of the hearers; vaktåëäm-and of the speakers; aika-
matyena-with the same conception; ca-also; tätparyam-explanation; siddham-is established;
kim ca-furthermore; etasyäm-in this; añöädaça-sahasryäm-in 18,000 verses; samhitäyäm-
poem; çré-kåñëasya-of Çré Kåñëa; abhyäsa-bähulyam-repeated description; dåçyate-is seen;
tatra-there; prathama-in the First; daçama-Tenth; ekadaçeñu-and Eleventh Cantos; ati-
vistareëa-very elaborately; dvitéye-in the Second Canto; çré-brahma-between Lord Brahmä;
närada-and Närada Muni; samväde-in the conversation; tåtéye-in the Third Canto; çré-
vidura-between Vidura; uddhava-and Uddhava; samväde-in the conversation; caturthe-in
the Fourth Canto; tau-both; imau-These; vai-certainly; bhagavataù-of the Supreme
Personality of Godhead; hareù-of Hari; aàçau-part and parcel expansion; iha-here (in this

266
universe); ägatau-has appeared; iti ädau-in the verse beginning with these words (Çrémad-
Bhägavatam 4.1.59); yat-which; ca-and; anyat-other; api-certainly; kåñëasya-of Kåñëa; iti
ädau-in the verse beginning with these words (Çrémad-Bhägavatam 4.17.6); ca-also;
païcame-in the Fifth Canto; räjan-O my dear king; patiù-maintainer; guruù-spiritual
master; alam-certainly; iti ädau-in the verse beginning with these words (Çrémad-
Bhägavatam 5.6.18); ñañöhe-in the Sixth Canto; mäm-me; keçavaù-Lord Keçava; gadayä-by
His club; prätaù-in the morning hours; avyät-may He protect; govindaù-Lord Govinda;
asaìgavam-during the second part of the day; atta-veëuù-holding His flute; iti atra-in the
passage beginning with these words (Çrémad-Bhägavatam 6.8.20); saptame-in the Seventh
Canto; närada-between Närada Muni; yudhiñöhira-and Mahäraja Yudhiñöhira; samväde-in
the conversation; tat-of Lord Kåñëa; mahima-of the glories; viçeña-specific; béja-of the seed;
äropa-planting; rüpe-in the form; kalnemi-of the demon named Kalanemi; vadhe-in the
killing; tädåça-like this; çrémat-ajita-dvara-by the unconquerable Original Personality of
Godhead; tasya-His; mürtiù-form; na-not; abhavat-was; kintu-but; punaù-again;
kaàsatve-in the condition of being King Kaàsa; tat-dvärä-by that; eva-certainly; iti-thus;
tat-His; mahima-glories; viçeña-specific; kathana-description; prathama-forest; aìgatvät-
because of possessing a body; navame-in the ninth Canto; sarva-ante-at the end; ca-also;
çré-kåñëa kåñëa-sakha-våñëi-åñabhävani-dhruk räjanya-vaàça-dahanänapavarga-vérya iti ädau-
in the verse (Çrémad-Bhägavatam 12.11.26):

çré-kåñëa kåñëa-sakha våñëy rñabhävani-dhrug

räjanya-vaàça-dahanänapavarga-vérya govinda gopa-vanitä-vraja-bhåtya-géta
tértha-çravam çravaëa-maìgala pähi bhåtyän;

çré-bhägavata-of the Çrémad-Bhägavatam; anukramaëikäyäm-in the brief table of contents;

ca-also.

The many exalted hearers and speakers quoted in the verses of Çrémad-Bhägavatam present
a single, unified conclusion: Çré Kåñëa is the Original Personality of Godhead. Çré Kåñëa is
repeatedly described in the 18,000 verses of Çrémad-Bhägavatam and He is described at great
length in the First, Tenth, and Eleventh Cantos. In the Second Canto, Lord Kåñëa is described
as the Supreme Personality of Godhead in the account of the conversation between Brahmä
and Närada. In the Third Canto, Lord Kåñëa is also described in the account of the
conversation between Vidura and Uddhava. In the Fourth Canto, Lord Kåñëa is elaborately
described, and the following verses: "That Nara-Näräyaëa Åñi, who is a partial expansion of
Kåñëa, has now appeared in the dynasties of Yadu and Kuru in the forms of Kåñëa and Arjuna
respectively, in order to mitigate the burden of the world."* (Çrémad-Bhägavatam 4.1.59),
and "Påthu Mahäräja was a powerful incarnation of Lord Kåñëa's potencies; consequently any
narration concerning His activities is surely very pleasing to hear, and it produces all good
fortune".* (Çrémad-Bhägavatam 4.17.6) may be presented as evidence to show that Çré Kåñëa
is the actual subject described in the verses of the Bhägavatam.
In this connection we may also quote the following verse from the Fifth Canto of Çrémad-
Bhägavatam (5.6.18):

267
 "My dear king, the Supreme Person, Mukunda, is actually the maintainer of all the
members of the Päëòava and Yadu dynasties. He is your spiritual master, worshipable Deity,
friend, and the director of Your activities."*

The description of Çré Kåñëa is also found in the Sixth Canto. The following verse (Çrémad-
Bhägavatam 6.8.20) may be quoted in this connection:

"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."*

That Çré Kåñëa is the Supreme Personality of Godhead is also described in the conversation
between Närada Muni and Mahäräja Yudhiñöhira recorded in the Seventh Canto of Çrémad-
Bhägavatam.
The unequalled power and opulence of Çré Kåñëa is described in the Eighth Canto of the
Bhägavatam. In this Canto we find the story of Kälanemi, a demon killed by Lord Viñëu, who
is never defeated by anyone. When killed by Lord Viñëu, the demon Kälanemi did not attain
liberation, but again appeared in the material world as King Kaàsa. When that same demon
was again killed by Lord Kåñëa, the same demon immediately became liberated. From this
account we may understand that demons directly killed by Lord Kåñëa immediately attain
liberation, although demons killed by Lord Viñëu, or other forms of the Lord, do not
necessarily attain liberation. By this we may see the singular power and greatness of Lord
Kåñëa.
Çré Kåñëa is certainly the central theme of the Ninth and Tenth Cantos of the Bhägavatam,
and even at the very end of the Bhägavatam we find the following quote (Çrémad-Bhägavatam
12.11.26):

"O Kåñëa, O friend of Arjuna, O chief among the descendants of Våñëi, you are the
destroyer of those political parties which are disturbing elements on this earth. Your prowess
never deteriorates. You are the proprietor of the transcendental abode, and You are glorified
by the gopés of Vrajabhümi, who have all become Your maidservants. To hear Your
transcendental glories brings the supreme auspiciousness. O Lord, please protect us, who are
Your dependant servants."*

In this way we have briefly summarized the contents of Çrémad-Bhägavatam, which

describes the glories of Çré Kåñëa.

Text 5

tathä ca yasyaiväbhyäsas tad eva çästre pradhänam ity änandamayo 'bhyäsäd ity aträparair
api samarthitatväd ihäpi çré-kåñëa eva pradhänaà bhaved itéti tasyaiva müla-bhagavattvaà
sidhyati.

268
 tathä-in the same way; ca-also; yasya-of whom; eva-certainly; abhyäsaù-by repeated
study; tat-therefore; eva-certainly; çästre-in this scripture; pradhänam-most significant; iti-
thus; änandamayaù-blissful; abhyäsät-continually; iti-thus; atra-here; aparaiù-by many
elevated saintly persons; api-also; samarthitvät-because of being considered; iha-here; api-
also; çré-kåñëaù-Çré Kåñëa; eva-certainly; pradhänanam-most important; bhavet-may be; iti-
thus; iti-thus; tasya-of Him; müla-bhagavattvam-the state of being the Original Personality
of Godhead; sidhyati-is proved.

By careful study of Çrémad-Bhägavatam, and also by study of the other Vedic literaturs
(such as Vedänta-sütra which explains "änandamayo 'bhyäsät"-The Supreme is by nature
eternally full of bliss without any interruption), one cannot avoid concluding that Çré Kåñëa is
the Original Personality of Godhead, the source of all incarnations.

Text 6

yat-pratipädakatvenäsya çästrasya bhägavatam ity äkhyä. api ca na kevalaà bahutra

sücana-mätram aträbhyäsanam api tv ardhäd apy adhiko granthas tat-prastävako dåçyate.
taträpi sarväçcaryatayä. tasmät sadhüktam ete cäàsa-kaläù puàsaù kåñëas tu bhagavän
svayam iti. tad evam asya vacana-räjasya senä-saìgraho nirüpitaù.

yat-pratipädakatvena-because of this explanation; asya-of this; çästrasya-scriptures;

bhägavatam-Çrémad-Bhägavatam; iti-thus; äkhyä-named; api-ca-furthermore; na-not;
kevalam-in a few isolated quotations; bahutra-in many places; sücana-mätram-indications;
atra-here; abhyäsanam-repetition; api-also; tu-but; ardhät-than half; api-even; adhikaù-
more; granthaù-scripture; tat-prastavakaù-describing Kåñëa; dåçyate-is seen; tatra api-
nevertheless; sarva-to everyone; äçcaryatayä-amazing; tasmät-therefore; sädhu-well;
uktam-said; ete ca aàça-kaläù puàsaù kåñëaù tu bhagavän svayam-iti-Kåñëa is the Original
Supreme Personality of Godhead; tat-therefore; evam-in this way; asya-of this; vacana-of
explanations; räjasya-of the monarch; sena-
saìgrahaù-the multitude of armies; nirüpitaù-is described.

This scripture is known as the "Çrémad-Bhägavatam" because it specifically explains that

Çré Kåñëa is the Original Personality of Godhead (svayaà-bhagavän). This Bhägavatam
contains not a few isolated descriptions of Çré Kåñëa, but more than half of it's contents
describe Him. Even though the Bhägavatam deals almost exclusively with this single theme it
is not at all boring or tedious, but it is very wonderful to read. For this reason it may be said
that the essence of Çrémad-Bhägavatam is found in the verse "ete cäàsa-kaläù puàsaù kåñëas
tu bhagavän svayam (1.3.28)
The verses of the Bhägavatam may be compared to an army, and this verse (kåñëas tu
bhagavän svayam) may be considered to be the monarch who commands that army. In this
way I have described the army of Çrémad-Bhägavatam and it's commander.

269
Anuccheda 74

Text 1

tathä tasya pratinidhi-rüpäëi väkyäntaräëy api dåçyante. yathä

añöamas tu tayor äsét
svayam eva hariù kila iti.

tathä-in the same way; tasya-of the Bhägavatam; pratinidhi-rüpäëi-subordinate

commanders; väkya-statements; antaräëi-others; api-also; dåçyante-are seen; yathä-just as;
añöamaù-the eighth one; tu-but; tayoù-of both (Devaké and Vasudeva); äsét-appeared;
svayam-directly, personally; hariù-the Supreme Personality of Godhead; kila-what to speak
of; iti-thus.

Many other quotations serve as subordinate generals under the jurisdiction of that supreme
commander. One of those subordinate generals is the following quotation (Çrémad-
Bhägavatam 9.24.55):

"The eighth son of Vasudeva and Devaké was the Supreme Personality of Godhead
Himself-Kåñëa."*

Text 2

kila-çabdena kåñëas tu iti prasiddhiù sücyate. tato harir atra bhagavän eva. yathoktam.
vasudeva-gåhe säkñäd bhagavän puruña eva iti ca. çré-çukaù.

kila-çabdena-by using the word "kila (certainly)"; kåñëaù tu iti-the statement "kåñëas tu
bhagavaë svayam"; prasiddhiù-fulfillment; sücyate-is indicated; tataù-for this reason;
hariù-Lord Hari; atra-here; bhagavän-means "The Supreme Personality of Godhead"; eva-
certainly; yathä-just as; uktam-spoken; vasudeva-of Vasudeva; gåhe-in the home; säkñät-
directly; bhagavän-the Supreme Personality of Godhead; puruñaù-the Supreme Person; eva-
certainly; iti-thus; ca-also; çré-çukaù-spoken by Çukadeva Gosvämé.

The use of the word "kila (certainly)" to emphasize the statement of this verse perfectly
corroborates the statement of our paribhäñä-sütra (kåñëas tu bhagavän svayam-Çré Kåñëa is
the Original Personality of Godhead). Our paribhäñä-sütra is also corroborated by the
following statement of Çrémad-Bhägavatam (10.1.23):

"The Original Personality of Godhead appeared in the home of Vasudeva."*

270
Anuccheda 75

yathä vä aho bhägyam aho bhägyam ity adi. brahmatvenaiva båhattamatve labdho 'pi
pürëam ity adhikam viçeñaëam atropajévyate. brahmä çré-bhagavantam.

yathä-just as; vä-or; aho-bhägyam aho bhägyam iti ädi-the following verse (Çrémad-
Bhägavatam 10.14.32):

aho bhägyam aho bhägyaà

nanda-gopa-vrajaukasäm yan-mitraà paramänandaà
pürëaà brahma sanätanam

brahmatvena-by the position of the Supreme Spirit; båhattamatve-in the status of being the
greatest; labdhaù-attained; api-even; pürëam iti adhikam-the phrase beginning with the
word "pürëam" ("purnam brahma sanatanam"); viçeñaëam-describing; atra-in this
connection; upajévyate-is substantiated; brahmä-spoken by Lord Brahmä; çré-bhagavantam-
to Lord Kåñëa.

Lord Brahmä also confirms that Lord Kåñëa is the Supreme Personality of Godhead in the
following words (Çrémad-Bhägavatam 10.14.32):

"How greatly fortunate are Nanda Mahäräja, the cowherd men and all the inhabitants of
Vrajabhümi! There is no limit to their fortune because the Absolute Truth, the source of
transcendental bliss, the eternal Supreme Brahman, has become their friend."*

That Çré Kåñëa is the Original Personality of Godhead is especially confirmed by the phrase
"pürëaà brahma sanätanam" (Lord Kåñëa is the Absolute Truth, the eternal Supreme
Brahman).

Anuccheda 76

Text 1

ata eva
svayaà tv asämyätiçayas tryadhéçaù
sväräjya-lakñmy-äpta-samasta-kämaù balià haradbhiç cira-loka-pälaiù
kiréöa-koöy-eòita-päda-péöhaù

ataù eva-therefore; svayam-Himself; tu-but; asämya-unique; atiçayaù-greater; tri-

adhéçaù-Lord of the three; sväräjya-independent supremacy; lakñmé-fortune; äpta-achieved;
samasta-kämaù-all desires; balim-worshiping paraphernalia; haradbhiù-offered by; cira-
loka-pälaiù-by the eternal maintainers of the order of creation; kiréöa-koöi-millions of
helmets; eòita-päda-péöhaù-feet honored by prayers.

271
 That Çré Kåñëa is the Original Personality of Godhead is again confirmed in the following
verse (Çrémad-Bhägavatam 3.2.21):

"Lord Çré Kåñëa is the Lord of all kinds of threes and is independently supreme by
achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the
creation, who offer Him the paraphernalia of worship by touching their millions of helmets to
His feet."*

Text 2

na saàyätiçayau yasya; yam apekñyäëy asya samyam atiçayas ca nästéty arthaù. tatra
hetavaù tryadhéçaù tréñu saìkarñaëa-pradyumnäniruddheñv apy adhéçaù, sarväàsitvät. ata eva
sva-räjya-lakñmyä sarvädhika-paramänanda-rüpa-sampattyaiva präpta-samasta-bhägaù. balim
tad-icchänusaraëa-rüpam arhaëam haradbhiù samarpayadbhiù, cira-loka-pälaiù bhagavad-
dåñöy-apekñayä brahmädayas tävad acira-loka-pälaù, anityatvät, tataç ca cira-kalinair lika-
pälair ananta-brahmäëòäntaryämi-puruñaiù kiréöa-koöi-dvärä éòitam stutam päda-péöham
yasya saù. atyanta-tiraskåta-väcya-dhväninä parama-çreñöha ity arthaù. samasta-paöhe 'pi sa
evärthaù. çré-kåñëa iti prakaraëa-labdhaà viçeñya-padam. atra svayaà tu svayam eva tathä
tathävidha iti kåñëas tu bhagavän svayam itivat svayaà-bhagavattam eva vyanakti. çrémad-
uddhavo viduram.

na-not; samya-equal; atiçayau-or greater; yasya-of whom there is; yam-whom;

apekñyäëi-in relation to; asya-of Him; samyam-equality; atiçayaù-greater; ca-also; na-not;
asti-is; iti-thus; arthaù-the meaning; tatra-in this matter; hetavaù-the causes; tryadhéçaù-
Lord of the three; tréçu-among the three; saìkarñaëa-Lord Saìkarñaëa; pradyumna-Lord
Pradyumna; aniruddheñu-and Lord Aniruddha; api-even; adhéçaù-the Lord; sarva-aàçitvät-
because He is the origin of all forms of Godhead, as well as the origin of all individual living
entities; atah eva-therefore; sva-räjya-independent supremacy; lakñmyä-fortune; sarva-than
all; akhika-greater; parama-transcendental; änanda-bliss; rüpa-form; sampattyä-with the
opulence; eva-certainly; präpte-achieved; samasta-all; bhägaù-fortune; balim-worshiping
paraphernalia; tat-His; icchä-desires; anusäraëa-in accordance to; rüpam-in the form of;
arhanam-worship; haradbhiù-offered by; samarpayadbhiù-offered by; céra-loka-pälaiù-by
the eternal maintainers of the order of the creation; bhagavat-of the Supreme Lord; dåñöi-the
glance; apekñayä-in reference to; brahma-ädayaù-Brahmä and the other demigods; tävat-to
that extent; acéra-loka-päläù-temporary bureaucrats; anityatvät-because of limited duration
of life; tataù-therefore; ca-also; céra-klainaiù-actually eternal; loka-pälaiù-maintainers of
the order of creation; ananta-of unlimited; brahmäëòa-universes; antaryämi-puruñaiù-by
the Supreme Lord's expansions as the all-pervading Supersoul; kiréöa-koöi-dvärä-by millions
of helmets; eòitam-the word "eòitam"; stutam-means "honored by prayers"; päda-péöham
yasya saù-whose feet; atyanta-tiraskåta-väcya-dhväninä-by indirect statement; parama-
çreñöhaù-the greatest of all; iti-thus; arthaù-the meaning; samasta-paöha-in every statement
of this verse; api-even; saù-that; eva-certainly; arthaù-the meaning; çré-kåñëaù-Çré Kåñëa;
iti-thus; prakaraëa-labdham-the subject under discussion; viçeñya-padam-described in this
verse; atra-here; svayam-Himself; tu-but; svayam-Himself; eva-certainly; tathä-in that way;

272
tathävidhaù-in that way; iti-thus; kåñëah tu bhagavän svayam-the statement "Çré Kåñëa is the
Original Personality of Godhead (Çrémad-Bhägavatam 1.3.28); itivat-just like; svayam
bhagavattäm-status as the Supreme Personality of Godhead; eva-certainly; vyanakti-reveals;
çrémad-uddhavaù-Uddhava; viduram-spoken by Vidura.

In this verse the word "asamyätiçayaù" means "He, than whom no one is superior and to
whom no one is equal". This Supreme Person has no equal or superior because He is the
origin of all living entities and all forms of Godhead also, and for this reason He is called
"Tryadhéça", which means "The master of Lord Saìkarñaëa, Lord Pradyumna, and Lord
Aniruddha."
This Supreme Person is described as: "He who has achieved all kinds of fortune". The
fortune referred to may be understood to begin with the opulence of possessing a form of
transcendental bliss, greater than all other forms. This verse explains:

"That Supreme Person is worshiped by the eternal maintainers of the creation, who offer
Him the paraphernalia of worship by touching their millions of helmets to His feet."*

The "eternal maintainers of the creation" described in this verse cannot refer to Lord
Brahmä and the other temporary demigods who, in the eyes of the Lord, live for a only short
time. The "eternal maintainters" must therefore refer to the innumerable forms of the all-
pervading Supersoul (antaryämé). In an indirect way this verse describes Çré Kåñëa as the
Supreme Personality of Godhead, just as He was more directly described in our paribhäñä-
sütra (Kåñëas tu bhagavän svayam).

Anuccheda 77

tad etat pürëatvaà dåñöänta-dväräpi darçitam asti. yathä

devakyäà deva-rüpiëyäà
viñëuù sarva-guhä-çayaù äviräséd yathä präcyäà
diçindur iva puñkalaù
yathä yathävat svarüpeëaivety arthaù. çré-çukaù.

tat-etat-pürëatvaà-this perfection; dåñöänta-dvära-by an example; darçitam asti-is shown;

yathä-just as; devakyäm-in the womb of Devaké; deva-rüpiëyäm-who was in the same
category as the Supreme Personality of Godhead (änanda-cinmaya-rasa-pratibhävitäbhiù);
viñëuù-Lord Viñëu, the Supreme Lord; sarva-guhä-çayaù-who is situated in the core of
everyone's heart; äviräsit-appeared; yathä-as; präcyäm diçi-in the east; induù iva-like the
full moon; puñkalaù-complete in every respect; yathä-the word "yathä"; yathävat-just as;
svarüpeëa-by her own form; eva-certainly; iti-thus; arthaù-the meaning; çré-çukaù-Çré
Çukadeva Gosvämé.

In the following verse Çukadeva Gosvämé uses an elegant metaphor to explain that Çré
Kåñëa is the Original Personality of Godhead (Çrémad-Bhägavatam 10.3.8):

273
 "Then the Supreme Personality of Godhead, Viñëu, who is situated in the core of
everyone's heart, appeared from the heart of Devaké in the dense darkness of night, like the
full moon rising on the eastern horizon, because Devaké was of the same category as Çré
Kåñëa."*

Anuccheda 78

yathä ca

akhaëòa-maëòala-vyomni
rarajoòu-gaëaiù çaçé yathä yadu-patiù kåñëo
våñëi-cakrävåto bhuvi
spañöam. çré-çukaù.

yathä-just as; ca-also; akhaëòa-maëòalaù-full; vyomni-in the sky; raräja-shines; uòu-

gaëaiù-with the stars; çaçé-the moon; yathä-just as; yadu-patiù-the master of the Yadu
dynasty; kåñëaù-Lord Kåñëa; våñëi-cakra-ävåtaù-surrounded by the Våñëi dynasty; bhuvi-on
the earth; spañöam-the meaning is clear; çré-çukaù-spoken by Çré Çukadeva Gosvämé.

That Lord Kåñëa is the Supreme Personality of Godhead is also confirmed by the following
statement of Çukadeva Gosvämé (Çrémad-Bhägavatam 10.20.44):

"During autumn the moon looks very bright along with the stars in the clear sky. The
Supreme Personality of Godhead, Lord Kåñëa Himself, appeared in the sky of the Yadu
dynasty, and He was exactly like the moon surrounded by the stars, or the members of the
Yadu dynasty."*

Anuccheda 79

tathä çré-kåñëa-pratinidhi-rüpatväd asya mahä-puräëasya çré-kåñëa eva mukhyaà

tätparyam ity apy äha
kåñëe sva-dhämopagate
dharma-jïänädibhiù saha kalau nañöa-dåçäm eña
puräëärko 'dhunoditaù
spañöam. çré-çukaù.

tathä-in the same way; çré kåñëa-Çré Kåñëa; pratinidhi-resembling; rüpatvät-because of the
form; asya-of this; mahä-puräëasya-Mahä-Puräëa; çré-kåñëa-Çré Kåñëa; eva-certainly;
mukhyam-principal; tätparyam-meaning; iti-thus; api-also; äha-said; kåñëe-in Kåñëa's;
sva-dhäma-own abode; upagate-having returned; dharma-religion; jïäna-knowledge;
ädibhiù-combined together; saha-along with; kalau-in the Kali-yuga; nañöa-dåçäm-of
persons who have lost their sight; eñaù-all these; puräëa-arkaù-the Puräëa which is brilliant

274
like the sun; adhunä-just now; uditaù-has arisen; spañöam-the meaning is clear; çré-çukaù-
spoken by Çré Çukadeva Gosvämé.

Çrémad-Bhägavatam affirms that Çré Kåñëa is the Original Personality of Godhead. The
Bhägavatam is primarily devoted to describing Çré Kåñëa, and indeed, the Bhägavatam is itself
considered one of the forms of Çré Kåñëa. This is confirmed by Çukadeva Gosvämé in the
following words (Çrémad-Bhägavatam 1.3.43):

"This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure
of Lord Kåñëa to His own abode, accompanied by religion, knowledge, etc. Persons who have
lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from
this Puräëa."*

Anuccheda 80

Text 1

tad evaà çré-kåñëasya svayaà-bhagavattvaà darçitam. tat tu gati-sämänyenäpi labhyate;

yathä mahäbhärate

sarve vedäù sarva-vidyäù sa-çästräù

sarve yajïäù sarva iòyäç ca kåñëaù
viduù kåñëaà brähmaëäs tattvato ye
teñäm räjan sarva-yajïäù samäptäù. iti.

atra sarva-samanvaya-siddheù pürëatvam eva labhyate.

tat-therefore; evam-in this way; çré-kåñëasya-of Çré Kåñëa; svayam-personally;

bhagavattvam-the sttus of the Supreme Personality of Godhead; darçitam-is revealed; tat-
that; tu-also; gati-sämänyena-as the goal of living beings; api-even; labhyate-is attained;
yathä-just as; mahäbhärate-in the Mahäbhärata; sarve-all; vedäù-the Vedas; sarva-all;
vidyäù-knowledge; sa-çästräù-and all scriptures; sarve-all; yajïäù-sacrifices; sarve-all;
iòyäù-worthy of glorification and worship; ca-also; kåñëaù-Kåñëa; viduù-understand;
kåñëam-Kåñëa; brähmaëäù-Brähmaëas; tattvataù-in truth; ye-those who; teñäm-of them;
räjan-O king; sarva-yajïäù-all sacrifices; samäptäù-are completed; iti-thus; atra-in this
verse; sarva-samanvaya-siddheù-because of possessing all perfections; pürëatvam-perfection
and completeness; eva-certainly; labhyate-is attained.

Çré Kåñëa is the perfect and complete Personality of Godhead described in all Vedic
literatures. This is explained in the following verse from Mahäbhärata:

"Çré Kåñëa is the Supreme worshipable Personality of Godhead, the ultimate goal of all
knowledge, all Vedic literatures and all sacrifices. O King, they who understand Çré Kåñëa in

275
truth are automatically brähmaëas, and they obtain the pious results of performing all
varieties of Vedic sacrifices, without having to endeavor for them."

Text 2

evaà çré-bhagavad-upaniñatsu ca

vedaiç ca sarvair aham eva vedyo

vedänta-kåd veda vid eva cäham. iti.

brahmaëo hi pratiñöhäham, ity ädi ca.

evam-in the same way; çré-bhagavat-upaniñatsu-in the Bhagavad-gétä; ca-also; vedaiù-by

the Vedas; ca-also; sarvaiù-all; aham-I am; eva-certainly; vedyaù-knowable; vedänta-kåt-
the compiler of the Vedänta; veda-vit-the knower of the Vedas; eva-certainly; ca-and;
aham-I; iti-thus; brahmaëaù-of the impersonal brahmajyoti; hi-certainly; pratiñöhä-the rest;
aham-I am; iti ädi-in the verse beginning with these words; ca-also.

In the following verses from Bhagavad-gétä, Lord Kåñëa affirms that He is the Original
Personality of Godhead. The Lord says:

"By all the Vedas am I to be known; indeed I am the compiler of Vedänta, and I am the
knower of the Vedas."* -15.15

"I am the basis of the impersonal Brahman."*

-14.27

Text 3

brahma-saàhitäyäm

cintämaëi-prakara-sadmasu kalpa-vlkna-
laknävltenu surabhir abhipälayantam ity ädikam upakramya.
yasyaika-niçvasita-kälam athävalambya
jévanti loma-vilajä jagad-aëna-näthäu
vinëur mahän sa iha yasya kalä-viçeno
govindam ädi-purunar tam ahar bhajämi

brahma-sarhitäyäm-in the Brahma-sarhitä; cintämaëi-prakara-sadmasu kalpa-vlkna-

laknävltenu surabhéu abhipälayantam iti ädikam upakramya-the 29th verse of Brahma-
sarhitä:

276
cintämaëi-prakara-sadmasu kalpa-vlkna-
laknävltenu surabhér abhipälayantam
laknmé-sahasra-çata-sambhrama-sevyamänar
govindam ädi-purunar tam ahar bhajämi;

yasya-whose; eka-one; niçvasita-of breath; kälam-time; atha-thus; avalambya-taking

shelter of; jévanti-live; loma-vilajäù-grown from the hair holes; jagat-aëòa-näthäù-the
masters of the universes (the Brahmäs); viñëuù mahän-the Supreme Lord Mahä-Viñëu; saù-
that; iha-here; yasya-whose; kalü-viçeñaù-particular plenary portion or expansion;
govindam-Lord Govinda; ädi-puruñam-the original person; tam-Him; aham-I; bhajämi-
worship.

That Çré Kåñëa is the Original Personality of Godhead is also confirmed in the following
statements of Brahma-saàhitä (verses 29 and 48):

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows,
yielding all desires, in abodes built with spiritual gems and surrounded by millions of
purpose trees. He is always served with great reverence and affection by hundreds and
thousands of goddesses of fortune.**

"The Brahmäs and other lords of the mundane worlds appear from the pores of the Mahä-
Viñëu and remain alive for the duration of His one exhalation. I adore the primeval Lord,
Govinda, for Mahä-Viñëu is a portion of His plenary portion."**

Text 4

nanu padmottara-khaëdädau sarvävatäré paramavyomädhipatir näräyaëa eveti çrüyate;

païcaräträdau tu väsudevaù; na ca sa sa çré-kåñëa eveti vaktavyam, tat-tat-sthäna-parikara-
näma-rüpäëäà bhedät; tarhi kathaà çré-kåñëasyaiva sarvävatäritvaà svayam-bhagavattvam
vä. atrocyate çré-bhägavatasya sarva-çästra-cakravartitvaà prathama-sandarbhe
praghaööakenaiva darçitam. pürëa-jïäna-prädurbhävänantaram eva çré-veda-vyäsena tat
prakäçitam iti ca tatraiva prasiddham. sphuöam eva dåçyate cäsminn apara-
çästropamärdakatvam

nanu-someone may object, saying "Is it not so..."; padma-of the Padma Puräëa; uttara-
khaëòa-ädau-in the passage taken from the Uttara-khanda; sarva-avatäri-the source of all
incarnations of Godhead; paravyoma-of the spiritual world; adhipatiù-the supreme
monarch; näräyaëaù-Lord Näräyaëa; eva-certainly; iti-thus; çrüyate-it is heard; païcarätra-
ädau-in a passage taken from the Païcarätras; tu-also; väsudevaù-Lord Väsudeva; na-not;
ca-also; saù-He; saù-He; çré-kåñëaù-Çré Kåñëa; eva-certainly; iti-thus; vaktavyam-is
described; tat-tat-of various; sthäna-abodes; parikara-associates; näma-names; rüpäëäm-
and forms; bhedät-because of difference; tarhi-therefore; katham-how is it possible?; çré-
kåñëasya-of Çré Kåñëa; eva-certainly; sarva-avatäritvam-the source of all incarnations of
Godhead; svayam-bhagavattvam-the Supreme Personality of Godhead; vä-or; atra-to this

277
objection; ucyate-it may be replied; çré-bhägavatasya-of the Çrémad-Bhägavatam; sarva-
çästra-of all scriptures; cakravartitvam-the status of supreme monarch; prathama-sandarbhe-
in the First Sandarbha (Tattva-sandarbha); praghaööakena-as the first thing to be explained;
eva-certainly; darçitam-is shown; pürëa-complete and perfect; jïäna-knowledge;
pradurbhäva-revelation; anantaram-afterwards; eva-certainly; çré-veda-vyäsena-by
Vedavyäsa; tat-that; prakäçitam-is revealed; iti-thus; ca-also; tatra-there; eva-certainly;
prasiddham-celebrated; sphuöam-clearly; eva-certainly; dåçyate-is seen; ca-also; asmin-in
this; apara-of other; çästra-scriptures; upamardakam-refutation of an contradictory
statements.

Someone may object: The Uttara-khaëòa of the Padma Puräëa says: "Lord Näräyaëa is the
supreme monarch of the spiritual world, and the source of all incarnations of Godhead," and
the Païcarätra-çästra says that Lord Väsudeva is the origin of all incarnations. These
scriptures do not say that Kåñëa is the origin of all incarnations and the Supreme Personality
of Godhead. Kåñëa is certainly different from Näräyaëa and Väsudeva. His abode, associates,
names, and form are all different from those of Näräyaëa. How is it possible, then, that Kåñëa
is the Original Personality of Godhead, the source of all incarnations of Godhead? This
doctrine is certainly refuted in these quotes from the Padma Puräëa and the Païcarätra-
çästra.
To this I reply: In the first sandarbha (Tattva-sandarbha), I have already demonstrated that
Çrémad-Bhägavatam is the most important of all scriptures. The Bhägavatam contains the
ultimate perfection of complete transcendental knowledge revealed by Çréla Vyäsadeva, and
therefore any scriptural statement contradicting the version of the Bhägavatam should be
rejected by the wise.
Fallacious conceptions sometimes presented in the scriptures, and the supremecy of the
Bhägavatam, are both described in the following verse (Çrémad-Bhägavatam 10.57.31):

Text 5

ity aìgopadiçanty eke

vismåtya präg udähåtam
muniväsa-niväse kià
ghätetäriñöa-darçanam. ity ädau.

iti-thus; aìga-O king; upadiçanti-instructed; eke-some people; vismåtya-forgetting;

präk-formerly; udähåtam-what was spoken; muniväsa-niväse-in the departure of Akrüra;
kim-how is it possible?; ghaöeta-there may be; ariñöa-of calamity; darçanam-the occurance;
iti-thus; ädau-in the passage beginning.

"The citizens of Dvärakä felt themselves threatened with pestilence and natural
disturbances due to the absence of Akrüra from the city. This was a kind of superstition
because while Lord Kåñëa was present there could not be any pestilence, famine, or natural
disturbances."*

278
 This misconception thought by the residents of Dvärakä may be taken as an example of the
false ideas which may sometimes find their way into the Vedic literatures. For this reason, the
supreme Vedic literature. Çrémad-Bhägavatam, should be always taken as the final authority,
and any statement contradicting the Bhägavatam should be rejected.

Text 6

evam vadanti räjarñe ity ädau ca.

evam vadanti räjarñe iti ädau ca-the verse (Çrémad-Bhägavatam 10.77.30):

evam vadanti räjarñe

åñayaù ke ca nänvitaù
yat svaväco virudhyeta
na nyünar te smaranty amü

This is also described in the following verse (Çrémad-Bhägavatam 10.77.30):

"O King Parékñit, although Kåñëa lamented when Çälva attempted to trick Him into
thinking that His father Vasudeva was killed, we should understand that an actuality, Lord
Kåñëa was not at all fooled, and He did not lament. Although some sages may say that the
Lord lamented, such statements are not fit to be accepted as truth."*

This verse clearly describes how untrue statements may sometimes be found in the Vedic
literatures. The careful reader must be prepared, therefore, to sometimes reject scriptural
quotations. The guideline for accepting and rejecting such statements should be the authority
of Çrémad-Bhägavatam.

Text 7

ata eva navame 'py uktam

hitvä sva-çiñyän pailädén

bhagavän bädaräyaëaù
mahyaà puträya çäntäya
paraà guhyam idaà jagau

tad evam sarva-çästroparicäratvaà siddham.

ataùeva-therefore; navame-in the Ninth Canto; apy-also; uktam-said; hitvä-rejecting;

sva-çiñyän-his disciples; paila-ädén-headed by Paila; bhagavän-the incarnation of the Lord;
bädaräyaëaù-Vyäsadeva; mahyam-unto me; puträya-a son; çäntäya-who was truly
controlled from sense gratification; param-the supreme; guhyam-the most confidential;

279
idam-this Vedic literature (Çrémad-Bhägavatam); jagau-instructed; tat-therefore; evam-in
this way; sarva-çästra-over all Vedic literatures; uparicäratvam-superiority; siddham-is
proved.

That Çrémad-Bhägavatam is the best of all Vedic literatures is confirmed in the following
verse (Çrémad-Bhägavatam 9.22.22-23):

"From Vyäsadeva, I [Çukadeva Gosvämé] was born, and from him I studied this great work
of literature, Çrémad-Bhägavatam. The incarnation of Godhead Vedavyäsa, rejecting his
disciples, headed by Paila, instructed Çrémad-Bhägavatam to me because I was free from all
material desires."*

Vyäsadeva had instructed the Four Vedas and the Puräëas to His disciples, but He did not
teach them the Bhägavatam. Only Çukadeva was qualified to study the Bhägavatam, because
he was free from all material desires. This shows the superiority of the Bhägavatam to all
Vedic literatures.

Text 8

tatra çré-kåñëasyaiva svayaà-bhagavattvaà nirüpitam. dåçyate ca praçaàsitur vaiçiñöyena

praçaàsyasyäpi vaiçiñöyam. yathä grämädhyakña-räja-sabhayoù sarvottamatvena
praçaàsyamänau vastu-viçeñau täratamyam äpadyete. tad evam satsv apy anyeñu teñv anyatra
praçästeñu çré-bhägavata-praçaàsyamänasya çré-kåñëasyaiva paramädhikyaà sidhyati. ata eva
kåñëas tu bhagavän svayam iti sävadhäraëä çrutir anya-çruti-bädhiketi yuktam eva
vyäkhyätäà pürvam api.

tatra-there; çré-kåñëasya-of Çré Kåñëa; eva-certainly; svayam-bhagavattvam-the status as

the Original Personality of Godhead; nirüpitam-is described; dåçyate-in seen; ca-also;
praçaàsituù-of the praiser; vaiçiñöyena-by the superiority; praçaàsyasya-of the praised; api-
also; vaiçiñöyam-the superiority; yathä-just as; gräma-adhyakña-of a village chief; räja-of the
king; sabhayoù-in the two assembly halls; sarva-uttamatvena-as the best of all;
praçaàsyamänau-praised; vastu-viçeñau-two things; täratamyam-gradations of excellence;
äpadyete-attain; tat-therefore; evam-in the same way; satsu-transcendental; api-even;
anyeñu-among others; teñu-among them; anyatra-in other places; praçastesu-glorified; çré-
bhägavata-by the Çrémad-Bhägavatam; praçaàsyamänasya-glorified; çré-kåñëasya-of Çré
Kåñëa; eva-certainly; parama-adhikyam-superiority; sidhyati-is proved; ataù eva-therefore;
kåñëaù tu bhagavän svayam iti-the quote "Çré Kåñëa is the Original Personality of Godhead"
(Çrémad-Bhägavatam 1.3.28); sävadhäraëä-exclusively correct; çrutiù-statement; anya-çruti-
with other scriptural statements; bädhikä-contradiction; iti-thus; yuktam-proper; eva-
certainly; byäkhyätäm-may be said; pürvam-formerly; api-also.

Because Çrémad-Bhägavatam is the best of all Vedic literatures, the statement of the
Bhägavatam, that Çré Kåñëa is the Supreme Personality of Godhead, should be accepted as the
actual truth. In this context the example of the village-chief and the king may be given. In the

280
village chief's assembly hall a certain thing may be praised as the best of all, and in the king's
assembly hall a different thing may be praised as the best of all. The standards of the village
chief and the king are not on the same level. What is considered best by the king may be
accepted as superior to what is praised by the village chief. In the same way, the Çrémad-
Bhägavatam is the best of all scriptures, and because in the verses of the Bhägavatam Çré
Kåñëa is glorified as the Original Personality of Godhead, this must be accepted as truth, even
if someone may be able to find some evidence to contradict it in some other Vedic literatures.
Any scriptural statement contradicting the Bhägavatam's affirmation "Kåñëas tu bhagavän
svayam" (Çré Kåñëa is the Original Personality of Godhead) should therefore be rejected, and
there is no impropriety in this.

Text 9

tataç ca tu te paramavyomädhipa-näräyaëa-väsudevädayaù çré-kåñëasyaiva mürtir viçeña

bhaveyuù, svayaà çré-kåñëas tu, näräyaëas tvam ity ädy uktau mahä-näräyaëo dvärakädi-
prasiddho mahä-väsudevaç ca bhavet. ata eva näräyaëa-väsudevopaniñadoù sa eva vyaktaù
brahmaëyo devaké-putraù iti; devaké-nandano 'khilam änandayat iti ca. tad ittham eva taà
väsudevam api vibhüti-nirviçeñatayä svayam eva spañöam äha väsudevo bhagavatäm iti,
spañöam.

tataù-therefore; ca-also; tu-but; te-they; paramavyoma-of the Vaikuëöha planets; adhipa-

monarch; näräyaëa-Lord Näräyaëa; väsudeva-and Lord Väsudeva; ädayaù-beginning with;
çré-kåñëasya-of Çré Kåñëa; eva-certainly; mürtiù-form; viçeñaù-specific; bhaveyuù-may be;
svayam-directly; çré-kåñëaù-Çré Kåñëa; tu-but; näräyaëaù-Näräyaëa; tvam-You are; iti-thus;
ädi-in the verse beginning (Çrémad-Bhägavatam 10.14.14); uktau-in the statement; mahä-
näräyaëaù-Mahä-Näräyaëa; dvärakä-ädi-in Dvärakä and other places; prasiddhaù-famous;
mahä-väsudevaù-Mahä-Väsudeva; ca-also; bhavet-may be; ataù eva-therefore; näräyaëa-
väsudeva-upaniñadoù-in the Näräyaëa Upaniñad and the Väsudeva Upaniñad; saù-He; eva-
certainly; vyaktaù-is revealed; brahmaëyaù-the Supreme Personality of Godhead; devaké-of
Devaké; putraù-the son; iti-thus; devaké-nandanaù-the son of Devaké; akhilam-the entire
world; änandayat-delights; iti-thus; ca-also; tat-therefore; ittham-in this way; eva-
certainly; tam-Him; väsudevam-Väsudeva; api-even; vibhüti-of powers and opulences;
nirviçeñatayä-without distinction; svayam-personally; eva-certainly; spañöam-clearly; äha-
said; väsudevaù-I am Väsudeva; bhagavatäm-among those who possess opulence and power;
iti-thus; spañöam-clearly.

In truth these two quotations from the Uttara-khaëòa of the Padma Puräëa and from the
Mahäbhärata do not contradict the version of the Bhägavatam, because the forms of Näräyaëa
and Vyäsadeva are manifestations of the original form of Kåñëa. This is confirmed in the
Bhägavatam (10.14.14) where Lord Brahmä says:

"O Kåñëa, You are actually Näräyaëa, for Näräyaëa is expanded from You."

281
 Originally the names "näräyaëa" and "väsudeva" refer to Lord Kåñëa, who is famous for
His pastimes in Dvärakä-puré and other places. Both Näräyaëa and Väsudeva are names of the
Supreme Lord Kåñëa.
The Näräyaëa Upaniñad says:

"The son of Devaké, Çré Kåñëa, is the Supreme Personality of Godhead."

and the Väsudeva Upaniñad says:

"Çré Kåñëa, the son of Devaké, fills the entire world with transcendental bliss."

That Çré Kåñëa is not actually different from Väsudeva, and that Väsudeva is simply
another name of Çré Kåñëa, is confirmed by Lord Kåñëa Himself, who said in the Çrémad-
Bhägavatam (11.16.29):

"Among those possessing remarkable power and opulence I appear as Väsudeva."***

Anuccheda 81

Text 1

tathä

sätvatäà nava-mürtéëäm
ädi-mürtir ahaà parä. iti

tathä-in the same way; sätvatäm-of the Lord; nava-nine; mürténäm-of forms; ädi-original;
mürtiù-form; aham-I am; parä-the best.

That "Väsudeva" is simply another name of Lord Kåñëa is confirmed by Lord Kåñëa
Himself in the following statement found in Çrémad-Bhägavatam (11.16.32):

"Among the nine most prominent forms of the Personality of Godhead, I am the most
important form, known as Väsudeva."***

Text 2

öékä ca sätvatäm bhägavatänäà nava-vyühärcane väsudeva-saìkarñaëa-

pradyumnäniruddha-näräyaëa-hayagréva-varäha-nåsiàha-brähmaëä iti yä nava-mürtayaù,
täsäà madhye väsudeväkhyä ity eñä.

282
 öékä-Çrédhara Swämé explains in his commentary; ca-also; sätvatäm-the word "sätvatäm";
bhägavatänäm-means "of the Personality of Godhead"; nava-vyüha-arcane-in the matter of
the worship of the nine prominent forms of the Lord; väsudeva-Väsudeva; saìkarñaëa-
Saìkarñaëa; pradyumna-Pradyumna; aniruddha-Aniruddha; näräyaëa-Näräyaëa;
hayagréva-Hayagréva; varäha-Varäha; nåsiàha-Nåsiàha; brähmaëäù-Brahmä; iti-thus; yäù-
which; mürtayaù-forms; täsäm madhye-among them; väsudeva-as Väsudeva; äkhyä-known;
iti-thus; eñä-the commentary.

Çrédhara Svämé explains this verse in the following way:

"In this verse the word `sätvatäm' means `of the Personality of Godhead'. The nine forms
of the Lord referred to in this verse are Väsudeva, Saìkarñaëa, Pradyumna, Aniruddha,
Näräyaëa, Hayagréva, Varäha, Nåsiàha, and Brahmä. Amongst all these forms, Lord Kåñëa
declares that He is Väsudeva."

Text 3

ata eva dåçyate cädvaita-vädinäm api sannyäsinäà vyäsa-püjä-paddhatau çré-kåñëasya

madhya-siàhäsanasthatvaà väsudevädénäà vyäsädénäà cävaraëa-devatätvam iti. tathaiva
krama-dépikäyäm añöäkñara-patale çré-väsudevädayas tad-ävaraëatvena çrüyate.

ataù eva-for this reason; dåçyate-it may be seen; ca-also; advaita-vädinäm-among the
impersonalists; api-even; sannyäsinäm-sannyäsés; vyäsa-püjä-paddhitau-according to the
regulations for the worship of Çréla Vyäsadeva; çré-kåñëasya-of Çré Kåñëa; madhya-
siàhäsana-stha-tvam-the condition of sitting on the throne; väsudeva-ädénäm-of Väsudeva
and the other deities; vyäsa-ädénäm-of Çréla Vyäsadeva and others; ca-also; ävaraëa-
devatätvam-deity; iti-thus; tathä-in the same way; eva-certainly; krama-dépikäyäm-in the
Krama-dépikä; añöäkñara-patale-in the Añöäkñara-patala; çré-väsudeva-ädayaù-of Väsudeva
and the other deities; tat-ävaraëatvena-with the state of being worthy of accepting worship;
çrüyante-are understood.

Following the principles of the Vyäsa-püjä-paddhati, even the mäyävädé sannyäsés place
the forms of Väsudeva and other forms of the Lord on Lord Kåñëa's throne, and worship Lord
Väsudeva as identical with Lord Kåñëa. In the Añöäkñara-paöala of the Krama-dépikä, it is also
explained that Lord Väsudeva and other forms of the Lord are worshipable, just as Lord
Kåñëa Himself is.

Text 4

yat tu våñëénäà väsudevo 'smi iti çré-bhagavad-upaniñadas tatra väsudeva-çabdena

väsudeväpatyarthena çré-baladeva atrocyate. vaktä hi tatra çré-kåñëa eva.

yat-because; tu-indeed; våçnénäm-of the descendants of Våçëi; väsudevaù-Baladeva;

asmi-I am; iti-thus; çré-bhagavat-upaniñadaù-from the Bhagavad-gétä (10.37); tatra-there;

283
väsudeva-çabdena-by the word "Väsudeva"; väsudeva-of Mahäräja Väsudeva; apatya-the son;
arthena-by the meaning; çré-baladevaù-Çré Baladeva; atra-in this connection; ucyate-is
described; vaktä-the speaker; hi-certainly; tatra-here; çré-kåñëaù-is Çré Kåñëa; eva-certainly.

In the Bhagavad-gétä (10.37) Lord Kåñëa identified Himself as "Väsudeva". The Lord said:

"Of the descendants of Våñëi I am Väsudeva."*

In this statement the word "Väsudeva" means “the son of Mahäräja Vasudeva," and refers
to the Lord's elder brother Baladeva.

Text 5

tataç ca sva-vibhütià kathayati tasminn api vibhütitväropo na yjjyate, vaktur anyatraiva

çrotåbhis tat-pratéteù. tato mukhyärtha-bädhe tathaiva vyäkhyä samücita. tasmät sädhu
vyäkhyätäm väsudevo bhagavatäm ity ädi. çré-bhagavän.

tataù-therefore; ca-also; sva-own; vibhütim-opulences; kathayati-describes; tasmin-in

Him; api-even; vibhütitva-opulence; äropaù-imposition; na-not; yujyate-is appropriate;
vaktuù-of the speaker; anyatra-otherwise; eva-certainly; çrotåbhiù-by the hearers; tat-of
that; pratéteù-from the convicition; tataù-therefore; mukhya-principal; artha-meaning;
bädhe-contradicted; tathä-in the same way; eva-certainly; vyäkhyä-explanation; samucita-is
appropriate; tasmät-therefore; sädhu-properly; vyäkhyätäm-it should be explained;
väsudevaù-I am Väsudeva; bhagavatäm-among the forms of the Personality of Godhead; iti-
thus; ädi-in the verse beginning; çré-bhagavän-spoken by the Supreme Personality of
Godhead.

In the verses of the Tenth Chapter of Bhagavad-gétä, Lord Kåñëa describes the
manifestation of His opulences. In this verse "Väsudeva" is counted among Lord Kåñëa's
opulences, and therefore this word cannot refer to Lord Kåñëa directly, but must refer to Lord
Balaräma, who is also a son of Mahäräja Vasudeva.

Anuccheda 82

Text 1

yasmäd evaà sarvato 'pi tasyotkarñas tasmäd evänyatas tadéya-nämädénäm api

mahimädhikyam iti gati-sämänyäntaraà ca labhyate. tatra nämno yathä brahmäëòa-puräëe
çré-kåñëañöottara-çata-nämämåta-stotre

sahasra-nämnäà puëyänäà
trir ävåtya tu tat-phalam
ekävåtya tu kåñëasya

284
 nämaikaà tat prayacchati

iti vyakté-kriyate cädhikaà phalatvaà kåñëa-nämnaù.

yasmät-because; evam-in this way; sarvataù-completely; api-also; tasya-His; utkarñaù-

superiority; tasmät-therefore; eva-certainly; anyataù-otherwise; tadéya-His; näma-ädénäm-
name, form, pastimes, etc.; api-also; mahima-of glory; adhikyam-superiority; iti-thus; gati-
sämänya-antaram-the ultimate goal of all living beings; ca-also; labhyate-is attained; tatra-
there; nämnaù-of the holy name; yathä-just as; brahmäëòa-puräëe-in the Brahmäëòa
Puräëa; çré-kåñëa-añöottara-näma-amåta-stotre-in the Çré Kåñëäñöottara-nämämåta-stotra;
sahasra-of thousands; nämnäm-of the Lord's holy names; puëyänäm-purifying; triravritya-
reciting thrice; tu-but; tat-that; phalam-result; ekavåtya-reciting once; tu-but; kåñëasya-of
Çré Kåñëa; näma-name; ekam-once; tat-that; prayacchati-attains; iti-thus; vyakti-kriyate-is
manifested; ca-also; adhikam-superior; phalatvam-result; kåñëa-nämnaù-of the holy name
of Kåñëa.

Lord Kåñëa is the Supreme Personality of Godhead, and His holy names, qualities, and
pastimes are sublime and unequaled. That no other holy name of the Lord is equal to the
name of Kåñëa is confirmed in the following verse from the Çré Kåñëäñöottara-çata-näma-
stotra, found in the Brahmäëòa Puräëa:

"By chanting the holy name of Lord Kåñëa only once one achieves the same purifying effect
obtained by chanting other names of the Supreme Lord three thousand times."*

Sarva-samvadini Comment

Text 1

sätvatäm iti. etad-antaram gati-sämänya-prakaraëe çré-kåñëa-näma-mähätmye sahasra-

nämnäm ity ädi brahmäëòa-väkyänantaram evaà vyäkhyeyam. yathä

sarvärtha-çakti-yuktasya
deva-devasya cakriëaù
yac cäbhirucitaà näma
tat sarvärtheñu yojayet

iti viñëu-dharma-dåñöyä.

sätvatäm iti-the verse quoted on page 429; etat-antaram-afterwards; gati-sämänya-

prakaraëe-in the same place; çré-kåñëa-näma-mähätmye-in the Çré-Kåñëa-näma-mähätmya;
sahasra-nämnäm iti adi-in the quote on pages 433-434; brahmäëòa-of the Brahmäëòa
Puräëa; väkya-the statement; anantaram-after; evam-in this way; vyäkhyeyam-may be
explained; yathä-in the following way; sarva-artha-çakti-with all potencies; yuktasya-

285
endowed; deva-devasya-of the supreme master of the demigods; cakriëaù-of Lord Hari who
holds the Sudarçana-cakra; yat-when; ca-also; abhirucitam-chanted; näma-the holy name;
tat-then; sarva-all; artheñu-benefits; yojayet-are attained; iti-thus; viñëu-dharma-dåñöyä-by
the statement of the Viñëu-dharma.

The verses quoted in Anuccheda 81, Text 1 and Anuccheda 82, Text 1 may be explained
by quoting the following verse from the Viñëu-dharma:

"Lord Hari, who holds the Sudarçana-cakra is the master of all the demigods, and He is full
of all potencies. Everything worthy of being obtained becomes available for one attached to
chanting His holy names."

Text 2

sarveñäm eva bhagavan-nämnäm niraìkuça-mahimatve sati samahåtänäm uccaraëam api

nänärthaka-saàskära-pracaya-hetutväd ekasyaivoccära-pracaya-vat iti näma-kaumudé-karair
aìgé-kåtam. tathä samahåta-sahasra-näma-trér avåtti-çakteù kåñëa-nämoccaraëam avaçyaà
mantavyam.

sarveñäm-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead;

nämnäm-of the holy names; niraìkuça-without being dependent on anything else;
mahimatve-in the glory; sati-being so; samahåtänäm-of those who have accepted;
uccaraëam-an utterance of the Lord's holy name; api-even; nänä-various; arthaka-granting
benefits; saàskära-of saàskäras (purificatory rituals); pracaya-of a multitude; hetutvät-
because of being the origin; ekasya-of one; eva-certainly; ucara-utterance; pracaya-vat-like
a multitude; iti-thus; näma-kaumudé-of the book Näma-kaumudé; karaiù-by the words;
aìgé-kåtam-accepted; tathä-in the same way; samahåta-assembled; sahasra-näma-tréù-three
thousand holy names of the Lord; avåtti-çakteù-of the transcendental potency; kåñëa-of Lord
Kåñëa; näma-of the name; uccaraëam-the utterance; avaçyam-inevitable; mantavyam-is
considered.

That the chanting of any of the Supreme Lord's names brings all good results and does not
depend on any other process for it's effectiveness is confirmed in the following statement of
the Näma-kaumudé:

"If one once chants the holy name of the Supreme Personality of Godhead, he attains all
the benefits attained by performing a multitude of purificatory rituals."

Text 3

atra deva-devasya yad-abhirucitam priyaà näma, tat sarvärtheñu yojayet ity ädi, kecid
vyacakñate; yathä hareù priyeëa, govinda-nämnä nihatäni sadyaù iti.

286
 atra-in this connection; deva-devasya-of the master of the demigods; yat-which;
abhirucitam-pleased; priyam-dear; näma-name; tat-then; sarva-all; artheñu-in good results;
yojayet-made possible; iti-thus; ädi-in the passage beginning; kecit-some persons;
vyacakñate-say; yathä-just as; hareù-of Lord Hari; priyeëa-by the dear; govinda-Govinda;
nämnä-name; nihatäni-spoken; sadyaù-immediately; iti-thus.

We may note that in the verse quoted in Text 1, the word "abhirucitam" means "dear". In
some manuscripts the second half of this verse reads:

hareù priyeëa govinda-

nämnä nihatäni sadyaù

"By chanting the name Govinda, the favorite name of Lord Hari, one immediately attains
the ultimate benefit of life."

Text 4

nanu båhat-sahasra-näma-stotram nityam eva paöhantéà devià prati

sahasra-nämabhis tulyaà
räma-näma varänane

ity ady upapattya räma-nämnaiva sahasra-näma-phalaà bhavatéti bodhayan çré-mahä-devas

tat-sahasra-nämäntar-gata-çré-kåñëa-nämnäm api gauëatvaà bodhayati. tarhi kathaà
brahmäëòa-vacanam aviruddhaà bhavati. ucyate prastutasya tasya båhat-sahasra-näma-
stotrasyaivaikayavåttyä yat phalam, tad bhavatéti räma-nämni prauòhiù.

nanu-is it not so?; båhat-sahasra-näma-stotram-the Båhat-sahasra-näma-stotra; nityam-

repeatedly; eva-certainly; paöhantim-reads; devim-to Pärvaté; prati-in relation; sahasra-
nämabhiù-with thousands of names of Lord Viñëu; tulyam-equal; räma-näma-the holy name
of Lord Räma; vara-änane-O beautiful-faced Pärvaté; iti ädi-in this passage; upapattya-by the
explanation; räma-nämnä-by the name of Lord Räma; eva-certainly; sahasra-näma-of one
thousand names of Lord Viñëu; phalam-the result; bhavati-is produced; iti-thus; bodyayan-
explaining; çré-mahä-devaù-Lord Çiva; tat-of the Lord; sahasra-näma-thousand names;
antaù-gata-within; çré-kåñëa-of Lord Kåñëa; nämnäm-of the names; api-even; gauëatvam-a
secondary position; bodhayati-reveals; tarhi-then; katham-how is it; brahmänëòa-of the
Brahmäëòa Puräëa; vacanam-the statement; aviruddham-not contradicting; bhavati-is;
ucyate-to this it may be answered; prastutasya-glorified; tasya-of this; båhat-sahasra-näma-
stotrasya-of the Båhat-sahasra-näma-stotra; eva-certainly; ekayä-by one; våttyä-activity; yat-
which; phalam-result; tat-that; bhavati-is; iti-thus; räma-nämni-in the holy name of Räma;
prauòhiù-the greatness.

287
 Someone may present the following objection: Is it not so that the Båhat-sahasra-näma-
stotra in the 96th Chapter of the Uttara-khaëòa of the Padma Puräëa, Lord Çiva says to
Pärvaté:

"O beautiful goddess, a single utterance of the holy name of Räma is equal to a thousand
utterances of these other names of the Supreme Lord."*

From this we should certainly understand that Räma is the most important name of the
Supreme Personality of Godhead, and the name of Kåñëa is only secondary. Furthermore this
same explanation may be found also in the Brahmäëòa Puräëa.
To this objection we reply: This statement of Lord Çiva certainly explains the superior
position of the name of Räma, but it does not specifically state that the name of Kåñëa is
secondary. We may also note that in other verses from the Vedic literature the primary
importance of the name of Kåñëa is revealed.

Text 5

kåñëa-nämni tu dvi-gäv asambhavät sahasra-nämnäm iti bahu-vacanät tädåçänäà bahünäà

sahasra-näma-stotränäà trér ävåttya tu yat phalam, bhavatéti tato 'pi mahaté prauòhiù. ata eva
tatraiva

samasta-japa-yajïänäà
phala-daà päpa-näçanam
çåëu devi pravakñyämi
nämnäm añöottaraà çatam

ity uktvänyeñäm api japänäà vedädy-uktänäà phalam antarbhavitam.

kåñëa-nämni-in the holy name of Kåñëa; tu-but; dvi-gau-in a dvigu-samäsa; asambhavät-

because of not being possible; sahasra-nämnäm iti-of the word "sahasra-nämnäm"; bahu-
vacanäta-because of being in the plural number; tadåçänäm-like that; bahünäm-of many;
sahasra-näma-stoträëäm-of prayers containing a thousand names of the Supreme Lord; tréù
avåttya-reciting three times; tu-but; yat-which; phalam-result; bhavati-is; iti-thus; tataù-
than that; api-even; mahaté prauòhiù-great importance; ataù eva-therefore; tatra-in thsi
connection; eva-certainly; samasta-of all; japa-yajïänäm-of the chanting of the holy names
of the Lord; phala-dam-giving the result; päpa-sins; näçanam-destroying; çåëu-please hear;
devi-O goddess; pravakñyämi-I shall now explain; nämnäm-of the names; añöa-uttaram
çatam-one hundred and eight; iti-thus; uktvä-having spoken; anyeñäm-of others; api-even;
japänäm-chanting of the names; veda-ädi-beginning with the Vedas; uktänäm-of the
statements; phalam-the result; antarbhavitam-contained within.

We may note that because the word "sahasra-nämnäm" is in the plural, we cannot
interpret it to be a dvigu-samäsa, and thus mean "of thousands of names of Kåñëa". For this

288
reason the word "sahasra-nämnäm" should be interpreted to mean "of those prayers
containing a thousand names of the Lord". Simply by chanting the holy name of Räma three
times, one gets the same benefit of chanting a thousand other names of the Lord, as contained
in these groups of a thousand names. One also gets, in the same way, the same result of
chanting many Vedic hymns. This is confirmed in the following verse from the Rämacandra-
sahasra-näma-stotra found in the 96th Chapter of the Uttara-khaëòa of the Padma Puräëa:

"O goddess, please listen, and I shall speak to you one hundred and eight names of the
Lord. The chanting of these names purifies one of all sins, and gives the same results which
are obtained by reciting all the sets of one thousand names of the Lord."

Text 6

tataç ca prauòhyädhikyäd uttarasya purvasmäd balavattve sati pürvasya mahimäpi tad-

aviruddha eva vyäkhyeyaù. tathä hi yadyapy evam eva çré-kåñëavat tan-nämno 'pi sarvataù
pürëa-çaktitayä sarveñäm api nämnäm avayavitvam eva, tathäpy avayava-sädhäraëyena
prayoga-lakñaëam asamaïjasam eva. tatas tädåça-phala-läbhe bhavati pratibandhakam.

tataù-therefore; ca-also; prauòhya-ädhikyät-from the greatness; uttarasya-of the last;

pürvasmät-from the former; balavattve-in the strength; sati-being so; pürvasya-of the
former; mahima-the glory; api-also; tat-aviruddhaù-not refuting; eva-certainly;
vyäkhyeyaù-may be explained; tathä hi-moreover; yadyapi-although; evam-in this way;
eva-certainly; çré-kåñëavat-as Çré Kåñëa; tat-nämnaù-of His holy name; api-also; sarvataù-in
all respects; pürëa-çaktitayä-as full of all potencies; sarveñäm-of all; api-even; nämnäm-of
the holy names of the Lord; avayavitvam-as the complete whole; eva-certainly; tathäpi-
nevertheless; avayava-sädhäraëyena-as a part of the whole; prayoga-lakñaëam-usage;
asamaïjasam-improper; eva-certainly; tataù-therefore; tädåça-like that; phala-result; läbhe-
in the attainment; bhavati-is; pratibandhakam-refutation.

As Lord Kåñëa is the Original Personality of Godhead, from whom the various viñëu-tattva
expansions of the Lord emanate, so Kåñëa is the original name of the Lord, and all other
names are simply part and parcel of that original name Kåñëa. The original name Kåñëa is
more powerful than the other names, and the result of chanting the name of Kåñëa is greater
than that of chanting the other names of the Lord.

Text 7

tato nämäntara-sädhäraëam eva phalaà bhavet; yathä säkñän-mukter api dätuù çré-viñëv-
ärädhanasya yajïäìgatvena kriyamänasya svarga-mätra-pradatvam; yathä va veda-japatas tad-
antargata-bhagavan-mäntreëäpi na brahmalokädhika-phala-präptiù. yathätraiva tävat kevalaà
räma-nämaiva sakåd-vadato 'pi båhat-sahasra-näma-phalam antar-bhüta-räma-nämnaikona-
sahasra-nämakaà sampürëam, båhat-sahasra-nämäpi paöhato båhat-sahasra-näma-phalam, na

289
tv adhikam ekona-sahasra-näma-phalam iti. ata eva sädharaëänäà keçavädi-nämnäm api
tadéyatä-vailakñaëyenägåhyamänänäm avatäräntara-näma-sädharaëa-phalam eva jïeyam.

tataù-therefore; näma-names; antara-other; sädhäraëam-generally; eva-certainly;

phalam-result; bhavet-may be; yathä-just as; säkñät-directly; mukteù-of liberation; api-
even; dätuù-the giver; çré-viñëu-of Lord Viñëu; ärädhanasya-the worship; yajïa-aìgatvena-
as the parts of sacrifices; kriyamänasya-performed; svarga-svargaloka; mätra-only;
pradatvam-granting; yathä-just as; vä-or; veda-of the Vedas; japataù-from the chanting;
tat-antaù-gata-within which; bhagavat-the Personality of Godhead; mantreëa-with mantras
glorifying; api-even; na-not; brahmaloka-than Brahmaloka; adhika-greater; phala-result;
präptiù-attainment;
yathä-just as; atra-in this connection; eva-certainly; tävat-in that way; kevalam-only; räma-
näma-the holy name of Lord Räma; sakåt-once; vadataù-of the speaker; api-even; båhat-
sahasra-näma-of the Båhat-sahasra-näma-stotra; phalam-the result; antaù-bhüta-within
which; räma-Räma; näma-the name; eka-una-minus one; sahasra-thousand; nämakam-
names; sampürëam-complete; båhat-sahasra-näma-the Båhat-sahasra-näma; api-even;
paöhataù-of one who is reading; båhat-sahasra-näma-of reading the Båhat-sahasra-näma;
phalam-the result; na-not; tu-but; adhikam-greater; eka-una-minus one; sahasra-näma-of
the thousand names; phalam-the result; ataù eva-therefore; sädhäraëänäm-equal; keçava-
Keçava; ädi-beginning with; nämnäm-of the names; api-even; tadéyatä-vailakñaëyena-as
distinctly different; ägåhyamänänäm-accepted; avatära-incarnations; antara-other; näma-
the names; sädharaëa-in common; phalam-result; eva-certainly; jïeyam-may be
understood.

The result obtained by chanting the name of Kåñëa is different from that obtained by
chanting any other name of the Lord. As by the worship of Lord Viñëu one obtains liberation,
and by performing the rituals of the Vedas one only obtains the upper material planets of
Svargaloka, and as by chanting the mantras of the Vedas, even though they may sometimes
contain prayers to the Supreme Personality of Godhead, one cannot obtain a result greater
than residence on the Brahmaloka planet, so, by chanting the holy name of Lord Räma, one
obtains only the same result obtained by chanting the prayers known as the Båhat-sahasra-
näma (assuming one omits the name of Lord Räma, which is included within the Båhat-
sahasra-näma prayers). The result obtained by chanting the names of the incarnations of the
Supreme Personality of Godhead is not equal to the result of chanting the names (such as
Kåñëa and others) that directly refer to the original form of the Lord as Çré Kåñëa.

Text 8

näma-kaumudyäà tu sarvänartha-kñaya eva jïänä jïäna-viçeño niñiddhaù. na tu premädi-

phala-täratamye. tad evaà tatra kåñëa-nämnaù sädharaëa-phaladatve sati

sahasra-nämabhis tulyaà
räma-näma varänane

290
ity api yuktam evoktam. vastutas tv evaà sarvävatärävatäri-nämabhyaù çré-kåñëa-nämno
'bhyadhikaà phalaà svayaà-bhagavattvät tasya.

näma-kaumudyäm-in the Näma-kaumudé; tu-also; sarva-all; anartha-unwanted things;

kñayaù-destruction; eva-certainly; jïäna-knowledge; ajïäna-and ignorance; viçeñaù-
specific; niñiddhaù-prevented; na-not; tu-but; prema-pure love of God; ädi-beginning
with; phala-results; täratamye-in the series of gradations; tat-therefore; evam-in this way;
tatra-there; kåñëa-nämnaù-of the holy name of Kåñëa; sädharaëa-in general; phalatve-giving
results; sati-being so; sahasra-nämabhiù-with the thousand names; tulyam-equal; räma-
näma-the name of Räma; vara-anane-O beautiful-faced Pärvaté; iti-thus; api-also; yuktam-
proper; eva-certainly; uktam-said; vastutaù-in truth; tu-but; evam-in this way; sarva-all;
avatära-incarnations of Godhead; avatäri-and the origin of the incarnations; nämabhyaù-of
the names; çré-kåñëa-nämnaù-of the name of Kåñëa; abhyadhikam-superior; phalam-result;
svayam-bhagavattvät-because He is the Original Personality of Godhead; tasya-of Him.

The Näma-kaumudé explains that, in general, the removal of ignorance and unwanted
materialistic habits are the results obtained by chanting the holy name of the Lord. Lord Çiva
refers to these results when He says to Pärvaté:

"O beautiful goddess, by once chanting the holy name of Räma, one obtains the results of
chanting the thousand names of the Lord found in the Båhat-sahasra-näma-stotra."

Chanting these names of the Supreme Lord, however does not bring to the chanter the
state of exalted pure love of God attained by those who chant the name of Kåñëa. Because the
chanting of Kåñëa brings pure love of God, it gives the best results among all the names of the
Lod. We may also understand that because Lord Kåñëa is the Original Personality of
Godhead, the source of all incarnations of Godhead, the chanting of His name brings a better
result than the chanting of the names of the various incarnations manifested from Him.

Text 9

nanu yathä darça-paurnamäsyädy-aìga-bhütayä pürëähütyä sarvän kämän aväpnotéty ädäv

artha-vädatvaà tathaivätrobhayäträpi bhaviñyatéti cet. na. båhat-sahasra-näma-stotraà
paöhitvaiva bhojana-käriëéà devéà prati räma-nämaiva sakåt kértayitvä kåta-kåtyä saté mayä
saha bhuìkñva iti säkñäd bhojane çré-mahädevena pravartanät. atas tato 'pi prauòhyädhikyät
kåñëa-nämni tu tathärtha-vädatvaà dürotsäritam eveti.

nanu-is it not so?; yathä-just as; darça-the ritual performed on the new-moon day;
paurëaàäsé-the ritual performed on the full-moon day; ädi-beginning with; aìga-bhütayä-
rituals; pürëa-ahutya-perfectly offering sacrifice; sarvän-all; kämän-material desires;
ävapnoti-one obtains; iti-thus; ädau-beginning with; artha-vädatvam-speaking this; tathä-in
the same way; eva-certainly; atra-here; ubhayatra-in both places; api-also; bhaviñyati-will
be; cet-if; na-no; båhat-sahasra-näma-stotram-the Båhat-sahasra-näma prayers; paöhayitvä-

291
having recited; eva-certainly; bhojana-kariëém-bringing sense-gratification; devém-prati-to
the goddess; räma-näma-the name of Räma; eva-certainly; sakåt-once; kértayitvä-having
chanted; kåta-kåtya-successful and perfect; saté-pure; mayä saha-with me; bhuìkñva-you
may enjoy; iti-thus; säkñät-directly; bhojane-in enjoyment; çré-mahädevena-by Lord Çiva;
pravartanät-by establishing; ataù tataù-therefore; api-also; prauòhya-adhikyät-because of
superiority; kåñëa-nämni-in the name of Kåñëa; tu-also; tatha-artha-vädatvam-this kind of
explanation; düra-utsaritam-cast far away; eva-certainly; iti-thus.

Someone may argue: By performing various Vedic sacrifices such as the därça and
paurëamäsa, one may obtain all material desires. For this reason, these should be performed,
and not the chanting of the holy names of Kåñëa and Räma.
This argument is answered in the following explanation of the Båhat-sahasra-näma prayers,
where Lord Çiva says to Pärvaté:

"My dear Pärvaté, by chanting the holy name of Räma even once, you will become
successful, pure and perfect. By thus chanting the holy names, you will be able to enjoy
transcendental bliss in My association."

The paltry material benefits so eagerly sought by our opponent are thus completely
rejected by the chanters of the holy name of Lord Kåñëa, the best of the Lord's holy names.

Text 2 (Main text of Kåñëa-sandarbha is again resumed at this point)

pädme pätäla-haëòe çré-mathurä-mähätmye çré-mahädevasyaiva väkye tärakäj jäyate

muktiù prema-bhaktis tu pävakät iti. pürvam atra mocakatva-prema-datväbhyäà täraka-
pävaka-saàjïe räma-kåñëa-nämnor hi vihite. tatra ca räma-nämni mocakatva-çaktir evädhika.
çré-kåñëa-nämni tu mokña-sukha-tiraskäri-premänanda-datåtva-çaktiù samädhiketi bhavaù.

pädme-in the Padma Puräëa; pätäla-khaëòe-in the Pätäla Khaëòa; çré-mathurä-

mähätmye-in the Mathurä-mähätmya; çré-mahädevasya-of Lord Çiva; eva-certainly; väkye-in
the statement; tärakät-from the liberator; jäyate-is generated; muktiù-liberation; prema-
bhaktiù-devotional service in pure love of God; tu-but; pävakät-from the purifier; iti-thus;
pürvam-previously; atra-here; mocakatva-prema-datväbhyäm-of the liberator and the giver
of pure love of God; täraka-as the liberator; pävaka-and the purifier; saàjïe-with the
names; räma-of Räma; kåñëa-and Kåñëa; nämnoù-of the two names; hi-certainly; vihite-
ascertained; tatra-there; ca-also; räma-nämni-in the holy name of Räma; mocakatva-çaktiù-
the potency for liberation; eva-certainly; adhika-is greater; çré-kåñëa-nämni-in the holy
name of Çré Kåñëa; tu-but; mokña-sukha-the happiness of liberation; tiraskäri-eclipsing;
prema-of pure love of God; änanda-bliss; datåtva-giving; çaktiù-potency; samädhikä-
greater; iti-thus; bhävaù-the meaning.

In the Mathurä-mähätmya section of the Pätäla Khaëòa of the Padma Puräëa, in the
description of the holy names of Kåñëa and Räma, Lord Çiva says:

292
 "From one holy name liberation is obtained, and from the other holy name purification
and love of God are obtained."

In other words, by chanting the holy name of Lord Räma, one attains liberation, and from
chanting the holy name of Lord Kåñëa, one attains pure love of God, which makes the
happiness of liberation seem very insignificant.

Text 3

itthaà evoktaà viñëu-dharmottarre

yac chakti näma yat tasya

tasminn eva ca vastuni
sädhakaà puruña-vyaghra
saumya-krüreñu vastuñu. iti.

ittham-in this way; eva-certainly; uktam-said; viñëu-charma-uttare-in the Viñëu-

dharmottara Puräëa; yat-which; çakti-potent; näma-holy name; yat-which; tasya-of Him;
tasmin-in Him; eva-ca-also; vastuni-real; sädhakam-equally effective; puruña-vyaghra-O
best of men; samya-on the gentle; krüreñu-on the sinful; vastuñu-persons; iti-thus.

The potency of the holy name of Çré Kåñëa is also described in the Viñëu-dharmottara
Puräëa:

"O best of men, both saints and demons attain love of God by chanting the holy name of
Kåñëa."

Text 4

kià ca, çré-kåñëa-nämno mukhyatvaà nigadenaiva çrüyate prabhäsa-puräëe çré-närada-

kuçadhvaja-saàväde çré-bhagavad-uktau

nämnäà mukhyatamaà näma

kåñëäkhyaà me parantapa iti.

kim ca-furthermore; çré-kåñëa-nämnaù-the holy name of Kåñëa; mukhyatvam-state of

being the most important; nigadena-by description; eva-certainly; çrüyate-is heard;
prabhäsa-puräëe-in the Prabhäsa Puräëa; çré-närada-between Närada; kuçadhvaja-and
Kuçadhvaja; samväde-in the conversation; çré-bhagavat-of the Supreme Lord; uktau-in the
statement; nämnäm-of names; mukhyatamam-most important; näma-name; kåñëa-äkhyam-
the name Kåñëa; me-My; parantapa-O subduer of the enemies (Arjuna); iti-thus.

293
 That Çré Kåñëa is the most important of all holy names of the Lord is described by Lord
Kåñëa Himself. As recorded in the conversation between Närada and Kuçadhvaja in the
Prabhäsa Puräëa, Lord Kåñëa said:

"O Arjuna, of all My holy names, the name Kåñëa is the most important."

Text 5
tad evaà gati-sämänyena näma-mahima-dvärä tan -mahimätiçayaù sädhitaù. tathä tadéya-
guëa-rüpa-lélä-mathurädi-sthänänäm api tac-chästra-pratipadyamänaiù sarvädhika-
mahimabhir apy asäv anusandheyaù, vistära-bhiyä tu nodähriyate.
ittham eva çré-kåñëasyaiväsamordhva-mahimatvät svayam eva tenäpi sakala-bhakta-vånda-
vandita-bhagavat-praëayaà çrémad-arjunaà prati sarva-çästrärtha-sära-bhüta-çré-
gétopasaàhära-väkye nijäkhila-prädurbhäväntara-bhajänäm atikramya svabhajanam eva
sarva-guhyatamatvenopadiñöam.

tat-therefore; evam-in this way; gati-sämänyena-superexcellent; näma-of the holy name;

mahima-glories; dvärä-by; tat-His; mahima-of othe glories; atiçayaù-superior position;
sädhitaù-is demonstrated; tathä-in the same way; tadéya-His; guëa-qualities; rüpa-form;
lélä-pastimes; mathurä-ädi-sthänänäm-and of Mathurä and other places of His transcendental
pastimes; api-also; tat-çästra-by the Vedic literatures; pratipadyamänaiù-described; sarva-
adhika-superexcellent; mahimabhiù-by the glories; api-also; asau-this; anusandheyaù-
should be considered; vistära-bhiyä-with fear of an overly elaborate presentation; tu-but;
na-not; udahriyate-is described; ittham-thus; eva-certainly; çré-kåñëasya-of Çri Kåñëa; eva-
certainly; asama-ürdhva-without equal or superior; mahimatvät-because of possessing
glories; svayam-personally; eva-certainly; tena-by Him; api-even; sakala-by all; bhakta-
vånda-the devotees; vandita-worshiped; bhagavat-of the Supreme Personality of Godhead;
praëayam-devotional love; çrémat-arjunamprati-to Arjuna; sarva-çästra-of all Vedic
literatures; artha-of the meaning; sära-bhüta-the essence; çré-géta-of Bhagavad-gétä;
upasaàhära-conclusion; väkye-in the statements; nija-of His own; akhila-of all;
pradurbhäva-antara-of other incarnations; bhajanam-worship; atikramya-surpassing; sva-
bhajanam-the direct worship of Çré Kåñëa; eva-certainly; sarva-guhyatamatvena-as the most
intimate of all kinds of confidential knowledge; upadiñöam-is instructed.

That Çré Kåñëa is the Supreme Personality of Godhead, worthy of the worship and
glorification of all living entities is proved by this description of the superexcellent glories of
His holy name. His holy transcendental qualities, form, pastimes, and abodes (such as
Mathurä and other places where He enjoyed pastimes), are also glorified in the same way in
all the Vedic literatures, and they are described as superior to the qualities, pastimes, forms,
etc. of any incarnation of the Lord. Afraid of unnecessarily increasing the size of this book,
we will not present all these quotations now.
At the conclusion of Bhagavad-gétä, which is the essence of all Vedic literatures, Lord
Kåñëa, whose glories are unequaled, and who is worshiped by all the devotees, instructed
Arjuna, who was full of love for Him, to neglect the worship of the various incarnations of
Godhead, and simply worship Çré Kåñëa. The Lord said that this direct worship of Him is the

294
most confidential of all knowledge. This explanation is recorded in the following verses of
Çrémad Bhägavad-gétä (18.60-66) where Lord Kåñëa says:

Text 7

tathä

kartuà necchasi yan-mohät

karinyasy avaço 'pi tat ity anantaram

tathä-in the same way; kartum-to do; na-not; icchasi-like; yat-that; mohät-by illusion;
kariñyasi-you will act; avaçaù-imperceptibly; api-even; tat-that; iti-thus; anantaram-
afterwards.

"Under illusion you are now declining to work according to My direction. But, compelled
by your own nature, you will act all the same, O son of Kunté.*

Text 8

éçvaraù sarva-bhütänäà
håd-deçe 'rjuna tiñöhati
bhrämayan sarva-bhütäni
yanträrüòhäni mäyayä

éçvaraù-the Supreme Lord; sarva-bhütänäm-of all living entities; håd-deçe-in the location
of the heart; arjuna-O Arjuna; tiñöhati-resides; bhrämayan-causing to travel; sarva-bhütäni-
all living entities; yantra-machine; ärüòhäni-being so placed; mäyayä-under the spell of
material energy.

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the
wanderings of all living entities, who are seated as on a machine, made of the material
energy.*

Text 9

tam eva çaraëaà gaccha

sarva-bhävena bhärata
tat prasädät paräà çäntià
sthänaà präpsyasi çäçvatam

295
 tam-unto Him; eva-certainly; çaraëam-surrender; gaccha-go; sarva-bhävena-in all
respects; bhärata-O son of Bharata; tat-prasädät-by His grace; paräm-transcendental;
çäntim-peace; sthänam-abode; präpsyasi-you will get; çäçvatam-eternal.

"O scion of Bharata, surrender unto Him utterly. By His grace you will attain
transcendental peace and the supreme and eternal abode.*

Text 10

iti te jïänam äkhyätaà

guhyäd guhyataraà mayä
vimåçyaitad açeñeëa
yathecchasi tathä kuru

iti-thus; te-unto you; jïänam-knowledge; ädhyätam-described; guhyät-confidential;

guhyataram-still more confidential; mayä-by Me; vimåçya-by deliberation; etat-that;
açeñeëa-fully; yathä-as you; icchasi-you like; tathä-that; kuru-perform.

"Thus I have explained to you the most confidential of all knowledge. Deliberate on this
fully, and then do what you wish to do.*

Text 11

sarva-guhyatamaà bhüyaù
çåëu me paramaà vacaù
iñöo 'si me dåòham iti
tato vakñyämi te hitam

sarva-guhyatamam-the most confidential; bhüyaù-again; çåëu-just hear; me-from Me;

paramam-the supreme; vacaù-instruction; iñöaù asi-you are very dear to Me; me-of Me;
dåòham-very; iti-thus; tataù-therefore; vakñyämi-speaking; te-for your; hitam-benefit.

"Because you are My very dear friend, I am speaking to you the most confidential part of
knowledge. Hear this from Me, for it is for your benefit.*

Text 12

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo 'si me

296
 man-manäù-thinking of Me; bhava-just become; mat-bhaktaù-My devotee; mat-yäjé-My
worshiper; mäm-unto Me; namaskuru-offer your obeisances; mäm-unto Me; eva-certainly;
eñyasi-come; satyam-truly; te-to you; pratijane-I promise; prijaù-dear; asi-you are; me-My.

"Always think of Me and become My devotee. Worship Me and offer your homage unto
Me. Thus you will come to Me without fail. I promise you this because you are My very dear
friend.*

Text 13

sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù

sarva-dharmän-all varieties of religion; parityajya-abandoning; mäm-unto Me; ekam-

only; çaraëam-surrender; vraja-go; aham-I; tväm-you; sarva-all; päpebhyaù-from sinful
reactions; mokñayiñyämi-deliver; mä-not; çucaù-worry.

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reaction. Do not fear."*

Sarva-samvädiné Comment (Part 2)

Text 1

atha éçvaraù sarva-bhütänäm ity adi çré-gétä-padya-ñaökasya kåta-vyäkhyänantaram evaà

vyäkhyeyam. tathä hi atra kaçcid vadati éçvaraù sarva-bhütänäm ity ädau sarvam evedam
éçvaraù iti bhävena yad bhajanam, tatra jïänäàça-sparçaù. iha tu man-manä bhava ity adi
çuddhaiva bhaktir upadiñöety ata eva sarva-guhyatamatvam. kià vä, pürveëa väkyena
parokñatayaiveçvaram uddiçyapäreëa tam evaparokñatayä nirdiñöavän ity ata eva na ca
väktavyam.

atha-now; éçvaraù sarva-bhütänäm iti ädi-beginning with 18.61; çré-gétä-of Bhagavad-gétä;

padya-of the verses; ñaökasya-six; kåta-done; vyäkhyäna-antaram-explanation; eva-in this
way; vyäkhyeyam-may be explained; tathä hi-moreover; atra-here; kaçcit-Lord Kåñëa;
vadati-says; éçvaraù sarva-bhütänäm iti ädau-verse 18.61; sarvam-everything; eva-certainly;
idam-this; éçvaraù-supreme controller; iti-thus; bhävena-with the conception; yat-which;
bhajanam-worship; tatra-there; jïäna-of actuall knowledge; aàça-of a particle; sparçaù-the
touch; iha-here; tu-but; mat-manäù bhava iti ädi-in verse 18.65; çuddhä-pure; eva-
certainly; bhaktiù-devotional service; upadiñöä-indicated; iti-thus; ataù eva-therefore;
sarva-guhyatamatvam-the status of being the most secret of all secrets; kim vä-or; pürveëa-
with the previous; väkyena-statement; parokñatayä-as being difficult to perceive; eva-

297
certainly; éçvaram-the Supreme Personality of Godhead; uddiçya-indicating; apareëa-by
another; tam-Him; eva-certainly; aparokñatayä-as easy to perceive; nirdiñöavän-indicated;
iti-thus; ataù eva-therefore; na-not; ca-also; vaktavyam-may be said.

In these six verses from Bhagavad-gétä, Lord Kåñëa explains the worship performed by one
situated in a little transcendental knowledge (in verse 18.61, beginning with the words
"éçvaraù sarva-bhütänäm"), and he openly states the supreme secret of pure devotional
service (in verse 18.65, beginning with the words "man-manä bhava"). In the first quote the
reference to Lord Kåñëa is remote, but in the second quote the reference to Him is obvious.

Text 2

pürvam api

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru
mäm evaiñyasi yuktaivam
ätmänaà mat-paräyaëaù

ity ädibhiù çuddha-bhajanasyoktatvät.

pürvam-previously (Bhagavad-gétä 9.34); api-also; mat-manäù-always thinking of Me;

bhava-become; mat-My; bhaktaù-devotee; mat-My; yäjé-worshiper; mäm-unto Me;
namaskuru-offer obeisances; mäm-unto Me; eva-completely; eñyasi-come; yuktvä evam-
being absorbed; ätmänam-your soul; mat-paräyaëaù-devoted to Me; iti-thus; ädibhiù-in the
words beginning; çuddha-pure; bhajanasya-of devotional service; uktatvät-from the
description.

This same description of pure devotional service was also given previously in almost the
same words in the following verse (Bhagavad-gétä 9.34):

"Engage your mind always in thinking of Me, offer obeisances and worship Me. Being
completely absorbed in Me, surely you will come to Me."*

Text 3

tathäpi

adhiyajïo 'ham evatra

dehe deha-bhåtäà varaù

ity ädau ca svasyäntaryämitvena coktatvät.

298
 tathä api-moreover; adhiyajïaù aham eva atra dehe deha-bhåtäm varaù iti ädau-Bhagavad-
gétä 8.4; ca-also; svasya-of Him; antaryämitvena-position as the Supersoul residing in the
hearts of all living entities; ca-also; uktatvät-because of the statement.

Lord Kåñëa also describes Himself as the all-pervading Supersoul present in the hearts of
all living entities (Bhagavad-gétä 8.4):

"Physical nature is known to be endlessly mutable. The universe is the cosmic form of the
Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of
every embodied being."*

Text 4

sarva-guhyatamatva-guhyataratvayor anupapattir iti yad yad eva pürvaà sämänyatayoktam,

tasyaivante vivicya nirdiñöatvät.

sarva-guhyatamatva-as the most confidential; guhyataratvayoù-and as more confidential;

anupapattiù-no logical connection; iti-thus; yat yat-whatever; eva-certainly; pürvam-
previously; sämänyatayä-in general; uktam-said; tasya-of that; ante-in the end; vivicya-
deliberating; nirdiñöatvät-because of indicating.

Someone may question: Lord Kåñëa explains (18.63-64) that the last verses of Bhagavad-
gétä are the most confidential part of knowledge. This last part of Bhagavad-gétä, however
simply restates what has already been stated in a general way in the previous verses of the
Gétä. Why does Lord Kåñëa say that this last part is more confidential?

Text 5

ucyate na tävad bhajana-täratamyam; atra bhajanéya-täratamyasyäpi sambhave gauëa-

mukhya-nyäyena bhajanéyä evärtha-sampratéteù. mukhyatvaà ca, tasya phalam ata upapatteù
iti nyäyena, viçeñatas tu tac-chabdena na svayam eva tad-rüpa iti mat-çabdena svayam
evaitad-rüpa iti ca bhedasya vidyamänatväd upadeça-dvaye nijenaudäsényenäveçena ca
liìgenäpürëatvopalambhät.

ucyate-to this I reply; na-not; tävat-in that way; bhajana-of worship; täratamyam-higher
and lower; atra-here; bhajanéya-of the worshipable object; täratamyasya-of the higher and
lower; api-even; sambhave-in the manifestation; gauëa-most important; mukhya-and lesser
important; nyäyena-by the example bhajanéye-in the worshipable object; eva-certainly;
artha-of the meaning; sampratéteù-because of the conviction; mukhyatvam-the most
important; ca-also; tasya-of that; phalam-the result; ataù-from Him; upapatteù-because of
the manifestation; iti-thus; nyäyena-by the example; viçeñataù-specifically; tu-but;
tat-çabdena-by the word "tat (His)"; na-not; svayam-personally; eva-certainly; tat-His;
rüpaù-form; iti-thus; mat-çabdena-by the word "mat (My)"; svayam-personally; eva-

299
certainly; etat-this; rüpaù-form; iti-thus; ca-and; bhedasya-of the division; vidyamänatvät-
because of being so; upadeça-of instructions; dvaye-two; nijena-by His own; udäsényena-
nuetrality; äveçena-by the entrance; ca-also; liìena-by the sign; apürëatva-incompleteness;
upalambhät-because of the direct perception.

I answer: It is not that in the later part of Bhagavad-gétä Lord Kåñëa explains a higher
method of worship, but rather, in the last part of the Gétä He explains a higher object of
worship. Earlier in the Gétä, the Lord describes the all-pervading Supersoul, the neutral
observer of all living entities (8.4) ("tat=Him), and later the Lord describes Himself as the
Original Supreme Person ("mat=Me). In this way Lord Kåñëa is described as the ultimate
object of worship, just as in the Vedänta-sütra (3.2.39), the Personality of Godhead (and not
the demigods) is described as the ultimate bestower of the results of sacrifice.

Text 6

phala-bheda-vyapadeçena eva-karaëe ca tat-tad-arthasyaiva puñöatväc ca, säkñäd eva

bhajanéya-täratamyam upalabhyate. vastutas tu sarva-bhävena ity asya sarvendriya-
pravanatayety arthaù. gauëa-mukhya-nyäyenaiva jïäna-miçrasya sarvätmatä-bhavana-
lakñaëa-bhajana-rüpärthasya bädhitatvät, sthänam präpsyasi çäçvatam iti loka-viçeña-präpter
eva nirdiñöatvät.

phala-of results; bheda-difference; vyapadeçena-by the delineation; eva-karaëe-in the

word "eva"; ca-also; tat-tat-various; arthasya-of meanings; eva-certainly; puñöatvät-because
of the increase; ca-also; säkñät-directly; eva-certainly; bhajanéya-of the object of worship;
täratamyam-higher and lower; upalabhyate-may be understood; vastutah-in fact; tu-but;
sarva-bhävena-in all respects; iti-thus; asya-of Him; sarva-of all; indriya-the senses; ;
pravaëatayä-in a favorable attitude; iti-thus; arthaù-the meaning; gauëa-secondary;
mukhya-and primary; nyäyena-by the example; jïäna-with knowledge; miçrasya-mixed;
sarva-ätmatä sarva-bhävena"; bhavana-lakñaëa-meditation; rüpa-arthasya-consisting of;
bädhitatvät-because of the refutation; sthänam präpsyasi çäçvatam-"You will attain the
eternal abode"; iti-thus; loka-of a planet; viçeña-specific; prapteù-of the attainment; eva-
certainly; nirdiñöatvät-because of the indication.

That pure devotional service was described by the Lord before 18.63 is confirmed by verse
18.62 ("O scion of Bharata, surrender to Him utterly. By His grace you will attain
transcendental peace, and the supreme and eternal abode"*). In this verse the word "eva
(certainly)" emphasizes the meaning, and the phrase "sarva-bhävena" should be interpreted
according to the primary meaning of the words ("in all respects"). The secondary meaning of
the words ("by accepting the process of meditation") should not be accepted here. We may
also note that the Lord's own planet in the spiritual world is also described in the words "You
will attain the supreme and eternal abode."* In this way it should be understood that the
great secret revealed after verse 18.64 is not the process of pure devotional service, but rather,
the ultimate object of that service: Çré Kåñëa.

300
Text 7

tasmän na ca bhajanävåtti-täratamyävakäçaù. na ca bhajanéyasyaiva parokñäparokñatayä

nirdeçayos täratamyam. tadaiva tayä pracénayä canayä gati-kriyayä saìkoca-våttir iyam
kalpanéyä. yady antaryäminaù sakäçäd anyäparävasthä na çrüyate çästre, çrüyate tu tad-
avasthataù parä, tato 'pi parä ca sarvatra.

tasmät-therefore; na-not; ca-and; bhajana-of worship; ävåtti-activity; täratamya-

gradations of higher and lower; avakäçaù-occasion; na-not; ca-and; bhajanéyasya-of the
object of worship; eva-certainly; parokña-directly; aparokñatayä-or indirectly revealed;
nirdeçayoù-of the indication; täratamyam-higher and lower; tadä-then; eva-certainly; tayä-
by this; pracénaya-previous; ca-and; anayä-by this; gati-kriyayä-by the action; saìkoca-
vrttiù-abridgement; iyam-this; kalpanéya-should be considered; yadi-if; antaryäminaù-of
the Supersoul; sakäçät-from the presence; anyä-another; aparä-different; avasthä-situation;
na-not; çrüyate-is heard; çästre-in the Vedic literature; çrüyate-is heard; tu-but; tat-
avasthataù-from that situation; parä-higher; tataù-from that; api-also; parä-higher; ca-also;
sarvatra-everywhere.

It is not, therefore, that in the earlier portions of Bhagavad-gétä, the Lord describes an
inferior process of worship, and neither does He describe the object of worship in a more
indirect way in that portion of the Gétä. In the beginning portion of the Gétä, therefore, the
Lord describes the all-pervading Supersoul, and afterwards He describes Himself as the
Original Personality of Godhead, above the Supersoul.

Text 8

atraiva tävat

sädhibhütädhidaivam mäà
sädhiya jïaà ca ye viduù

ity ädau bheda-vyapadeçät tatra saha-yukte 'pradhäne iti smaraëenädhiyajïasyäntaryäminaù

sahärtha-tåtéyäntatayä labdha-samäsa-padasya svasmad-aprädhanatvoktes tataù paratvaà çré-
kåñëasya vyaktam eva.

atra-in this connection; eva-certainly; tavat-to that extent; sädhibhüta-adhidaivaà mäà

sa-adhiyajïaà ca ye viduù iti-ädau-in the passage beginning with these words; bheda-of the
distinction; vyapadeçät-from the indication; tatra-there; saha-yukte-in the use of the word
"saha"; apradhäne-as not the most important; iti-thus; smaraëena-by remembrance;
adhiyajïasya-of the object of sacrifice; antaryäminaù-of the Supersoul; saha-of the word
"saha"; artha-the meaning; tåtéya-antataya-in the instrumental case; labdha-samäsa-padasya-
as a compound word; svasmat-than Himself; apradhänatva-as not the most important;

301
ukteù-from the statement; tataù-from that; paratvam-superiority; çré-kåñëasya-of Çré Kåñëa;
vyaktam-manifested; eva-certainly.

That the form of Çré Kåñëa is more important than the form of the Supersoul is confirmed
in the following verse of Bhagavad-gétä (7.30), where Lord Kåñëa says:

"The Supersoul form of Mine is the governing principle of the material manifestation, the
one underlying all the demigods, and the one sustaining all sacrifices. The devotees know
that I am the Original Supreme Lord, and that My form as Çré Kåñëa is more important than
My form as the Supersoul."

We may note the use of the word "sa" (with) in the words "sädhibhütädhidaivam" and
"sädhiyajam" in this verse. The word "sa" in these compound words indicates that the word
understood to be in the instrumental case in these compounds is considered secondary, and
the word expressed by the whole compound is considered primary. This is confirmed in the
following sütra of Panini (Añöädhyäyé 2.3.19): "saha-yukte 'pradhäne". From this we may
understand that the form of Çré Kåñëa is most important, and the form of the Supersoul is
only secondary.

Text 9

adhiyajïo 'ham evatra ity ädau ca tad eva vyajyate

sa eña bhagavän droëaù
prajä-rüpeëa vartate

itivat. tasmäd bhajanéya-täratamya-vivaksayaivopadeça-täratamyaà siddham.

adhiyajïaù aham evatra iti ädau-in Bhagavad-gétä 8.4:

adhiyajïo 'ham evatra

dehe deha-bhåtäà varaù
ca-also; tat-that; eva-certainly; vyajyate-is manifested; saù eñaù-he; bhagavän-lord;
droëaù-Droëäcärya; prajä-rüpeëa-in the form of his son Açvatthämä; vartate-is existing;
itivat-in the same way; tasmät-therefore; bhajanéya-of the object of worship; täratamya-
gradations of higher and lower; vävaksaya-with the intention to describe; eva-certainly;
upadeça-of instructions; täratamyam-gradations of higher and lower; siddham-are
established.

Someone may object to our interpretation of this verse, and claim that Lord Kåñëa
described Himself as the Supersoul present in the hearts of all living entities. This is
described in the following words spoken by Lord Kåñëa Himself (Bhagavad-gétä 8.4):

"I am the Supreme Lord, represented as the Supersoul, dwelling in the heart of every
embodied being."*

302
 This should be understood to mean that Lord Kåñëa expands Himself to appear as the all-
pervading Supersoul. This does not mean that the original form of Çré Kåñëa is present as the
all-pervading Supersoul. This is something like the following explanation of Droëäcärya
found in the Çrémad-Bhägavatam (1.7.45):

"He (Droëäcärya) is certainly still existing, being represented by his son."*

As Droëäcärya was present in his son, so Lord Kåñëa is present in His personal expansion
as the Supersoul.
In this way we have conclusively demonstrated that the latter part of Bhagavad-gétä
explains a more advanced stage of spiritual life not because of the superiority of the form of
worship described there, but because a superior object of worship (the original form of Çré
Kåñëa) is described there.

Text 10

eñä tu va ativadati yaù satyenätivadati itivat. yaù satyena brahmaëaiva pratipadya-bhütena

sarvaà vädinam atikramya vadati, eña eva sarvam atikramya vadatéty arthaù.

eñaù-He; tu-certainly; vai-indeed; ativadati-surpasses; yaù-who; satyena-Brahman;

ativadati-surpasses; itivat-in that way; yaù-who; satyena-the word "satya"; brahmaëä-
Brahman; eva-certainly; pratipadya-bhütena-established; sarvam-all; vädinam-speaker;
atikramya-surpassing; vadati-speaks; eñaù-He; eva-certainly; sarvam-everything;
atikramya-surpassing; vadati-speaks; iti-thus; arthaù-the meaning.

That Çré Kåñëa is the ultimate object of worship is also hinted in the following explanation
of Chändogya Upaniñad (7.16.1):

"The ultimate feature of the Supreme surpasses everything."

Text 11

tad evam arthe yathä tatra vadasyäti-çäyita-liìgena nämädi-präëa-paryantäni tat-prakaraëa

uttarottara-bhümatayopadiñöäny api sarväëi vastüny atikramya brahmaëa eva bhümatvaà
sädhyate, tadvad aträpy upadeçädhikyena pratipadyädhikyam iti. ataù çré-kåñëasyaivädhikyam
ity ante 'py uktaà dik.

tat-therefore; evam-in this way; arthe-when the meaning; sati-is established; yathä-just
as; tatra-there; vädasya-of the statement; ati-çäyita-situated beyond; liìgena-by the
characteristic; näma-the name; ädi-beginning with; präëa-life; paryantäni-culminating in;
tat-prakaraëe-in that explanation; uttara-uttara-higher and lower; bhümatayä-with
superiority; upadiñöäni-delineated; api-even; sarväëi-all; vastüni-truths; atikramya-

303
surpassing; brahmaëaù-of Brahman; eva-certainly; bhümatvam-superiority; sädhyate-is
established; tadvat-in that way; atra-here; api-also; upadeça-of instruction; adhikyena-with
the superiority; pratipadya-of that which is to be established; adhikyam-superiority; iti-
thus; ataù-from this; çré-kåñëasya-of Çré Kåñëa; adhikyam-superiority; iti-thus; ante-at the
conclusion; api-also; uktam-described; dik-direction.

This statement of Chändogya Upaniñad explains that the Absolute Godhead is beyond
everything existing in the world of material names and forms. The Supreme Godhead is
described in His most confidential feature as Çré Kåñëa. This truth is revealed at the very end
of Bhagavad-gétä (18.65-66).

Text 14

eñäm arthaù açocyan anvaçocas tvam ity ädi grantho na yuddhäbhidäyakaù, yataù kartum
ity ädi tataù paramärthäbhidhäyaka eväyam.

eñäm-of these verses; arthaù-the meaning; açocyan-that which is not worthy of

lamentation; anvaçocaù-you are lamenting; tvam-you; iti-thus; ädi-beginning with;
granthaù-book; na-not; yuddha-abhidhäyakaù-for inciting Arjuna to fight; yataù-because;
kartum iti adi-in the explanation of Chapter 18, verse 60 of the Gétä; tataù-therefore;
parama-artha-abhidhayakaù-for teaching about the ultimate goal of life; eva-certainly; ayam-
this.

An explanation of these verses follows:

Firstly, although Kåñëa (beginning with Chapter 2, verse 11: "While speaking learned
words you are mourning for what is not worthy of grief. Those who are wise lament neither
for the living nor the dead"*) appears to be speaking the Bhagavad-gétä in order to incite
Arjuna to fight, this is not Kåñëa's actual purpose. Kåñëa does not need to convince Arjuna to
fight, for Arjuna will fight anyway (Chapter 18, verse 60: "Under illusion you are now
declining to act according to My direction. But, compelled by Your own nature, you will act
all the same, O son of Kunté."*). Kåñëa's actual intention in speaking the Gétä was to teach
the ultimate goal of life.

Text 15

taträpi guhyataram sarva-guhyatamaà bhüyaù çåëu ity äha éçvaraù ity ädi.

tatra api-nevertheless; guhyataram-very confidential; sarva-guhyatamam-the most

confidential; bhüyaù-again; çåëu-just hear; iti-thus; äha-said; éçvaraù iti ädi-beginning
with Chapter 18, verse 61.

304
 The ultimate goal of life, which is the actual message of Bhagavad-gétä, is described as a
great secret. Lord Kåñëa says (18.64):

"Because you are my very dear friend, I am speaking to you the most confidential part of
knowledge. Hear this from Me, for it is for your benefit."*

Text 16

ya ekaù sarväntaryämé éçvaraù, sa eva sarväëé saàsära-yanträrüòhäni bhütäni mäyayä

bhramayan teñäm eva håd-deçe tiñöhati, särva-bhävena puruña evedaà sarvam iti bhävanayä
sarvendriya-preraëatayä va paräà çäntim tadéyäà paramäà bhaktim samo man-niñöhatä
buddheù ity ukteh. sthänam tadéyam dhäma, guhyät. brahma-jïänäd api, guhyataram"
dvayoù prakärñe tarap.

yaù-who; ekaù-sole; sarva-antaryämi-all-pervading Supersoul; éçvaraù-denoted by the

word "éçvaraù"; saù-He; eva-certainly; sarväëi-all; saàsära-made of material energy;
yantra-machine; ärüòhäni-being so placed; bhütäni-living entities; mäyayä-under the spell
of material energy; bhramayan-causing to travel; teñäm-of them; eva-certainly; håt-deçe-in
the location of the heart; puruñaù-the Supreme Personality of Godhead; eva-certainly; idam-
this; sarvam-everything; iti-thus; bhavanayä-with the conception; sarva-indriya-all the
senses; preraëatayä-engaging; vä-or; paräm-transcendental; çäntim-peace; tadéyäm-His;
paramäm-transcendental; bhaktim-devotional service; çamaù-peace; mat-niñöhatä-faith in
Me; buddheù-of intelligence; iti-thus; ukteù-from the statement (Çrémad-Bhägavatam
11.19.36); sthänam-abode; tadéyam-His; dhäma-abode; guhyät-confidential; brahma-
jïänät-than knowledge of Brahman; api-even; guhyataram-still more confidential; dvayoù-
of the two; prakarñe-superior; tarap-by use of the affix "tara".

The word "éçvaraù" in Chapter 18, verse 61, refers to the all-pervading Supersoul, who is
situated in everyone's heart and is directing the wanderings of all living entities, who are
seated as on a machine, made of material energy.
In verse 62, Lord Kåñëa says "O scion of Bharata, surrender unto Him utterly."* In this
verse "utterly" means: 1. understanding that "the Supreme Personality of Godhead is
everything" (Çvetäçvatara Upaniñad 3.15), and 2. wholeheartedly engaging all the senses in
the service of the Lord.
Lord Kåñëa says (in verse 62):

"By His grace you will attain transcendental peace and the supreme and eternal abode."*

It is understood that one attains transcendental peace by engaging in devotional service to

Lord Kåñëa. This is confirmed in the Çrémad-Bhägavatam (11.19.36), where Lord Kåñëa says:
“By placing one's faith in Me, one attains transcendental peace." The word "guhyät" (in verse
63) refers to knowledge of impersonal Brahman, and the word “guhyataram" refers to the
more confidential knowledge of the all-pervading Supersoul.

305
Text 17

athedam api nijaikänta-bhakta-varäya tasmai na paryäptam ity avadhäya svayam eva mahä-
kåpä-bhäreëodghäöita-parama-rahasyaù çré-bhagavän anyam api pradyumna-saìkarñaëa-
väsudeva-paramavyomädhipa-lakñaëa-bhajanéya-tär atamya-gämyaà bhajana-krama-
bhümikam atikramyaiva sarvato 'py upadeyam eva sahasopadiçati sarva-guhyatämäà bhüyaù
iti.

atha-now; idam-thus; api-even; nija-ekänta-bhakta-varäya-to His pure devotee; tasmai-to

him; na-not; paryäptam-fully understood; iti-thus; avadhäya-determining; svayam-
personally; eva-certainly; maha-kåpä-bhäreëa-with great mercy; udghäöita-unlocked;
parama-supreme; rahasyaù-secret; çré-bhagavän-the Supreme Personality of Godhead;
anyam-other; api-even; pradyumna-Pradyumna; saìkarñaëa-Saìkarñaëa; väsudeva-
Väsudeva; paramavyoma-adhipa-Näräyaëa, the ruler of Vaikuëöha; lakñaëa-characterized;
bhajanéya-worshipable; täratamya-gamyam-gradations of value; bhajana-of worship; krama-
bhumikam-steps; atikramya-surpassing; eva-certainly; sarvataù-completely; api-even;
upadeyam-should be given; eva-certainly; sahasä-emphatically; upadiçati-explains; sarva-
guhyatamam-the most confidential; bhüyaù-again; iti-thus.

At this point in the Gétä (18.64), Lord Kåñëa considered that the actual truth of spiritual
life had not yet been completely revealed to His pure devotee Arjuna. Being very merciful to
Arjuna, the Lord then unlocked the actual mystery of the Gétä by explaining the varying
gradations of the forms of the Personality of Godhead (such as Näräyaëa, Pradyumna,
Saìkarñaëa, Väsudeva, etc.) and the corresponding varying levels of worship. After
considering these different levels of approaching the Personality of Godhead, Lord Kåñëa said
(18.64):

"Because you are My very dear friend, I am speaking to you the most confidential part of
all knowledge. Hear this from Me, for it is for your benefit."*

Text 18

yady api guhyatamatvenokter eva guhya-guhyataräbhyäm api prakåñöam idam ity äyäti,
tathäpi sarva-çabda-prayogo guhyatamam api paramavyomädhipädi-bhajanärtha-çästräntara-
yäkya-matyeti, tasya yävad artha-våttikatvät. bahünäà prakarçe tamap, ata eva paramam.
svakåta-tädåça-hitopadeça-çravaëe hetum äha iñöo 'si me dåòham iti. iti. paramäptasya mama
etädåçaà väkyaà tvayävaçyaà çrotavyam ity arthaù. svasya ca tädåça-rahasya-prakäçane
hetum äha tataù iti. tatas tädåçeñöatväd eva hetoù.

yadi api-although; guhyatamatvena-as the most confidential of secrets; ukteù-from the

statement; eva-certainly; guhya-as secret; guhyataräbhyäm-and more secret; api-even;
prakåñöam-best; idam-this; iti-thus; äyäti-attains; tathä api-nevertheless; sarva-çabda-
prayogaù-the use of words; guhyatamam-the most confidential; api-even;

306
paramavyopädhipa-ädi-of Näräyaëa, and other forms of Godhead; bhajana-of worship;
artha-for the purpose; çästra-of the Vedic literatures; antara-väkya-matya-by the
instructions; iti-thus; tasya-of that; yävat-from what extent; artha-våttikät-from the
meaning of the words; bahünäm-of many; prakarñe-in superiority; tamap-the affix "tama";
ataù eva-therefore; paramam-supreme; sva-by Himself; kåta-done; tädåça-of this nature;
hita-auspicious; upadeça-of instructions; çravaëe-in the matter of hearing; hetum-the cause;
äha-said; iñöaù asi-you are very dear to Me; me-of Me; dåòham-very; iti-thus; iti-thus;
parama-äptasya-about to speak the most important instructions; mama-My; etädåçam-like
this; väkyam-statement; tvayä-by you; avaçyam-certainly; çrotavyam-should be heard; iti-
thus; arthaù-the meaning; svasya-His own; ca-also; tädåça-like this; rahasya-of the secret;
prakäçane-in the revelation; hetum-the cause; äha-said; tataù iti-the phrase beginning with
the word "tataù"; tataù-from that; tädåça-like this; iñöatvät-because of being dear; eva-
certainly; hetoù-from the cause.

In these verses Kåñëa describes "guhya" (confidential), "guhyatara" (more confidential)

and “guhyatama" (most confidential) knowledge. The worship of Lord Näräyaëa and other
forms of the Personality of Godhead, as recommended in the Vedic literatures, are described
as “more confidential". After describing this "more confidential" knowledge, Lord Kåñëa
proceeds to describe the “most confidential" knowledge. Kåñëa also explains the reason He is
instructing this most confidential knowledge to Arjuna, by saying:

"Because you are my very dear friend, I am speaking to you the most confidential part of
all knowledge. Hear this from Me, for it is for your benefit."*

Text 19

tad evam autsukyam ucchalayya kim tad ity apekñäyäà sapraëayäçru-kåtäïjalim etäà
pratyäha man-manäù iti. mayi tvan-mitratayä säkñäd asmin sthite çré-kåñëe mano yasya tathä-
vidho bhava. evam mad-bhaktaù" mad-eka-tätparyakaù bhava ity ädi. sarvatra mac-
chabdävåttyä mad-bhajanasyaiva nänä-prakäratayävåttiù kartavyä, na tv éçvara-tattva-mätra-
bhajanasyeti bodhyate. sädhanänurüpam eva phalam äha mäm evaiñyasi iti. anenaiva
kareëäpy ätmanaù sarva-çreñöhatvaà sücitam. anyasya kä värtä, mäm eva iti. etad eva phalaà
çré-parékñitä ca vyakté-kariñyate kalià prati

tat-therefore; evam-in this way; autsukyam-eagerness; ucchalayya-manifesting; kim-

what?; tat-that; iti-thus; apekñäyäm-in reference to; sa-praëaya-with love; açru-with tears;
kåta-aïjalim-folding His hands; etam-this; pratyäha-said; mat-manäù-thinking of Me; iti-
thus; mayi-in Me; tvat-mitratayä-with friendship for you; säkñät-directly; asmin-here;
sthite-situated; çré-kåñëe-in Çré Kåñëa; manaù-mind; yasya-of whom; tathä-vidhaù-in that
way; bhava-just become; evam-in this way; mat-bhaktaù-My devotee; mat-eka-tatparyakaù-
exclusively devoted to Me; bhava-just become; iti ädi-in the verse beginning; sarvatra-
everywhere; mat-çabda-ävåtyya-by use of the word "mat (My)"; mat-bhajanasya-of worship
directed to Me; nänä-prakäratayä-in many ways; ävåttiù-activity; kartavya-should be
performed; na-not; tu-but; éçvara-tattva-the Supreme Lord; mätra-only; bhajanasya-of the

307
worship; eva-certainly; bodhyate-is understood; sädhana-anurüpam-appropriate for this
process of worship; eva-certainly; phalam-result; äha-describes; mäm-to Me; eva-certainly;
eñyasi-come; iti-thus; anena-by this; eva-certainly; kareëa-activity; api-even; ätmanaù-of
Himself; sarva-çreñöhatvam-ultimate superiority; sücitam-is indicated; anyasya-of someone
else; kä-what?; värtä-the news; mäm-to Me; eva-certainly; iti-thus; etat-this; eva-
certainly; phalam-result; çré-parékñitä-by Mahäräja Parékñit; ca-also; vyakté-kariñyate-will
manifest; kalim-Kali personified; prati-to.

Very eager to explain this supreme secret of the Bhagavad-gétä, His eyes full of tears of love
for His devotee, Lord Kåñëa, with folded hands, instructed Arjuna (18.65):

"Always think of Me and become My devotee. Worship Me and offer your homage unto
Me. Thus you will come to Me without fail. I promise you this because you are My very dear
friend."*

By repeatedly using the word "mäm" (unto Me), Lord Kåñëa has emphasized that we
should not just worship the Supreme Lord in a general way, but specifically the Original
Form of Kåñëa should be worshiped. The result of worshiping Çré Kåñëa is also explained by
the Lord: "Thus you will come to Me without fail". By following this instruction one becomes
an eternal associate of the Lord, never to be separated from Him. That Arjuna attained this
goal, and was an eternal associate of the Lord is hinted by King Parékñit in the following
words spoken to the personified Kali (Çrémad-Bhägavatam 1.17.6):

Text 20

yas tvaà kåñëe gate düraà

saha-gäëòéva-dhanvanä
çocyo 'sy açocyän rahasi
praharan vadham arhasi iti

yaù-on account of; tvam-you rogue; kåñëe-Lord Kåñëa; gate-having gone away; düram-
out of sight; saha-along with; gäëòéva-the bow named Gäëòéva; dhanvanä-the carrier,
Arjuna; çocyaù-culprit; asi-you are considered; açocyän-innocent; rahasi-in a secluded
place; praharan-beating; vadham-to be killed; arhasi-deserve; iti-thus.

"You rogue, do you dare beat an innocent cow because Lord Kåñëa and Arjuna, the carrier
of the Gäëòéva bow, are out of sight? Since you are beating the innocent in a secluded place,
you are considered a culprit and therefore deserve to be killed."*

308
Text 21

satyaà te ity anenäträrthe tubhyam eva çäpo 'ham iti praëaya-viçeño darçita satyaà
çapatha-tathyayoù ity amaraù. punar apy ati-kåpayä sarva-guhyatamam ity ädi väkyärthänäà
puñöy-artham äha pratijäne iti.

satyam-truly; te-to you; iti-thus; anena-by this; atra-here; arthe-in the meaning;
tubhyam-to you; eva-certainly; çäpaù aham-I vow; iti-thus; praëaya-viçeñaù-specific
affection; darçitaù-is revealed; satyam-the word "satyam"; çapatha-the meaning of "vow";
tathyayoù-or "truth"; iti-thus; amaraù-the "Amara-koça" dictionary; punaù api-again; ati-
kåpayä-with great mercy; sarva-guhyatamam-the most confidential; iti ädi-in the verse
beginning (18.64); väkya-of the words; arthänäm-of the meaning; puñöi-artham-for
explanation; äha-said; pratijäne-I promise; iti-thus.

In this verse (18.65) Lord Kåñëa shows His special love for Arjuna, and vows (satyam te)
that they who become His devotees will return to the spiritual world.
The Amara-koça dictionary confirms this meaning for the word "satyam". The dictionary
says: "the word `satyam' means `vow', or `truth'".
The Lord repeatedly encourages Arjuna, saying: “Because you are my very dear friend, I am
speaking to you the most confidential part of knowledge."* (18.64).

The Lord also says: "Thus you will come to Me without fail. I promise you this because
you are My very dear friend."* (18.65).

Text 22

nanu nänä-pratibandha-vikñiptasya mama kathaà tvan-manas tv ädikam eva sidhyet.

taträha sarva iti. sarva-çabdena nitya-paryanta dharma vivakñitaù. pari-çabdena teñäà
svarüpato 'pi tyägaù samarthitaù. päpäni pratibandhaù. tad-ajïayä parityäge päpänutpatteù.
tad eva vyatirekeëa dräòhayati mä çucaù iti. atra

nanu-someone may object; nänä-various; pratibandha-obstacles; vikñiptasya-cast aside;

mama-of me; katham-how is it possible?; tvat-manaù-mind fixed upon You; tu-but;
ädikam-beginning with; eva-certainly; sidhyet-may be successful; tatra-to answer this
question; äha-He said; sarvaù iti-verse 18.66; sarva-çabdena-by the word "sarva (all)";
nitya-paryantaù dharmaù-prescribed duties according to the varëäçrama system; vivakñitaù-
are intended; pari-çabdena-by the word "pari"; teñäm-of them; svarüpataù-according to
their own natures; api-even; tyägaù-renunciation; samarthitaù-is intended; päpäni-sins;
pratibandhaù-are obstacles; tat-äjïayä-by His order; parityäge-in renunciation; by
exclusion; dräòhayati-confirms; mä-not; çucaù-worry; iti-thus; atra-in this connection.

Someone may say: "O Lord, how can it be possible for me to give up all obstacles on the
path of spiritual realization, and fix my mind upon You, and become Your unalloyed
devotee? Surely this is not possible for me."

309
 To answer this objection, Çré Kåñëa spoke the next verse (18.66):

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reaction. Do not fear."*

The word "sarva-dharmän" in this verse refers to the duties prescribed by the varëäçrama
system, and the word “parityajya" means "having renounced". Sins are considered stumbling
blocks on the spiritual path. Lord Kåñëa reassures Arjuna by saying: "I shall deliver you from
all sinful reaction. Do not fear."*

Text 23

atra

açocyän anvaçocas tvaà

prajïä-vädäàç ca bhäñase
gatäsün agatäsüàç ca
nänuçocanti paëòitäù

atra-in this connection; açocyän-that which is not worthy of lamentation; anvaçocaù-you

are lamenting; tvam-you; prajïä-vädän-learned talks; ca-also; bhäñase-speaking; gata-lost;
asün-life; agata-not past; asün-life; ca-also; na-never; anuçocanti-lament; paëòitäù-the
learned.

In the very beginning of the Gétä (2.11), Çré Kåñëa also instructed Arjuna not to fear or
lament. The Lord said:

"While speaking learned words, you are mourning for what is not worthy of grief. Those
who are wise lament neither for the living nor the dead."*

Text 24

ity upakrama-väkye tasyäpaëòitatvaà svasya ca paëòitatvaà vyajya çoka-parityägena mat-

kåtopadeçam eva gåhaëeti vivakñitam. tataç ca täratamya-jïänärtham eva bahudhopadiçyäpi
mahopasaàhära-väkya-sthasya tasyopadeçasya paramatvam nirdiçya çoka-parityägena tam
eva tam etaà evopadeçaà tvaà grhäëeti dvayor väkyayor ekärtha-pravåttatvam api spañöam.
tataù çré-kåñëasyaivädhikyaà siddham.

iti-thus; upakrama-väkye-in the beginning statement; tasya-his (Arjuna's); apaëòitatvam-

ignorance; svasya-His own (Kåñëa's); ca-also; paëòitatvam-learning; vyajya-displaying;
çoka-of lamentation; parityägena-by renunciation; mat-kåta-spoken by Me; upadeçam-
instruction; eva-certainly; bahudhä-in many ways; upadiçya-instructing; api-even; mahä-

310
upasaàhära-väkya-sthasya-of the concluding statement; tasya-His; upadeçasya-of the
instruction; paramatvam-superiority; nirdiçya-revealing; çoka-of lamentation; parityägena-
by renunciation; tam-that; eva-certainly; tam-that; gåhäna-please accept; iti-thus; dvayoù-
of the two; väkyayoù-statements; eka-one; artha-meaning; pravåttatvam-determination;
api-even; spañöam-clearly; tataù-from this; çré-kåñëasya-of Çré Kåñëa; adhikyam-superiority;
siddham-is proven.

In this verse Çré Kåñëa simultaneously describes His own transcendental enlightenment,
and Arjuna's condition of material ignorance. The Lord says to Arjuna: "Please accept My
instructions, and give up this lamentation." Someone may argue that Bhagavad-gétä presents
many different paths of spiritual realization. To this I reply: The Lord describes higher and
lower levels of knowledge, in order to distinguish the higher from the lower. The concluding
words of a book are understood to contain the essence of the book's instruction, and are the
most significant part of it's content. In the conclusion of Bhagavad-gétä, Kåñëa instructs
Arjuna to become a Kåñëa-devotee, and give up all fear and lamentation. This instruction
should be taken as the essence of Bhagavad-gétä. We may also note that the Lord's instruction
to give up all fear is also repeated at the very beginning of His instructions (2.11). In this way
the opening and concluding statements both present the same message.

Text 25

ata eva asad-vyäpadeçän neti cen na dharmäntareëa väkya-çeñät iti nyäyäd

upasaàhärasyaivopakramärtha-nirëayakatväd upakramopasaàhärärthasya ca sarva-
çästrärethatvät tatroktaà viçva-rüpam api tad-adhénam eva. tac ca yuktam, tenaiva
darçitatvät. tatra ca

ity arjunaà väsudevas tathoktvä

svakaà rüpaà darçayäm äsa bhüyaù

iti naräkära-caturbhuja-rüpasyaiva svakatva-nirdeçät. tad viçva-rüpaà na tasya säkñät

svarüpam iti spañöam.

ataù eva-therefore; asat-false; vyapdeçät-because of instruction; na-not; iti-thus; cet-if;

na-not; dharma-truth; antareëa-without; väkya-çeñät-because of the concluding words; iti-
thus; nyäyät-from the Vedänta-sütra (2.1.17); upasaàhärasya-of the concluding statement;
eva-certainly; upakrama-of the opening statements; artha-the meaning; nirëayakatvät-
because of conclusively establishing; upakarama-of the opening statement; upasaàhära-of
the concluding statement; arthasya-of the meaning; ca-also; sarva-çästra-of all Vedic
literatures; arthatvät-from the meaning; tatra-there; uktam-described; viçva-rüpam-
Universal Form; api-tat-adhiëam-subordinate to the Original form of Kåñëa; eva-certainly;
tat-that; ca-also; yuktam-proper understanding; tena-by this; eva-certainly; darçitatvät-
because of manifesting; tatra-there; ca-and; iti-thus; arjunam-unto Arjuna; väsudevaù-
Kåñëa; tathä-that way; uktvä-saying; svakam-His own; rüpam-form; darçayäm äza-showed;
bhüyaù-again; iti-thus; nara-äkära-human-like form; catuù-bhuja-four-armed; rüpasya-of

311
the form; eva-certainly; svakatva-the status of being His own; nirdeçät-because of the
indication; tat-therefore; viçva-rüpam-the Universal Form; na-not; tasya-His; säkñät-direct;
svarüpam-original form; iti-thus; spañöam-the meaning is clear.

That the concluding portions of a book are the most important part of it's contents, and
present the author's opinions in a definitive form, is confirmed in the following statement of
Vedänta-sütra (2.1.17):

"In the exposition of philosophy false statements must first be stated, in order that they be
refuted in the remainder of the explanation."

From this we may understand that the beginning and concluding statements of scripture
present the actual truth, and false conclusions are often given in the midst of the book's
contents, only to be refuted later. An example of this may be found in the Eleventh Chapter
of Bhagavad-gétä, where Çré Kåñëa reveals His Universal Form to Arjuna, only to disclose later
that this Universal Form is not His actual form. This is described in the following words,
which conclude the Gétä's description of the Universal form (11.50):

"The Supreme Personality of Godhead, Kåñëa, while speaking thus to Arjuna, displayed
His four-armed form, and at last He showed him His real two-armed form, thus encouraging
the fearful Arjuna."*

We may note in this connection that by identifying His human-like form as "svakaà
rüpam (His real form)", the Lord affirms that His original feature is His own humanlike form,
and the manifestation of the Universal Form is not His original feature.

Text 26

ata eva parama-bhaktasyär junasyäpi na tad-abhéñöam, kintu tadéyaà svakaà rüpam

eväbhéñöam

adåñöa-pürvaà håñito 'smi dåñövä

bhayena ca pravyathitaà manaù ity ädy-ukteù.

atah eva-therefore; parama-bhaktasya-by the great devotee; arjunaysa-Arjuna; api-even;

na-not; tat-that Universal Form; abhéñöam-very much liked; kintu-but; tadéyam-His;
svakam-own; rüpam-form; eva-certainly; abhéñöam-liked; adåñöa-pürvam-never seen before;
håñitaù-gladdened; asmi-I am; dåñövä-by seeing; bhayena-out of fear; ca-also;
pravayathitam-perturbed; manaù-mind; iti-thus; ädi-beginning; ukteù-from the passage.

Even though Arjuna was a great devotee of the Lord, he did not appreciate the revelation of
the Universal Form. Arjuna preferred to see the Lord's original, humanlike form. This is
described in the following words spoken by Arjuna after Çré Kåñëa had revealed the Universal
Form (11.45):

312
 "After seeing this Universal Form, which I have never seen before, I am gladdened, but at
the same time, my mind is disturbed by fear. Therefore please bestow Your grace upon me,
and reveal again Your form as the Personality of Godhead, O Lord of Lords, O abode of the
universe."*

Text 27

tad-darçanärtham arjunaà prati divya-dåñöi-däna-liìgena tasyaiva mähätmyam iti tu bäla-

kolähalaù. naräkåti paraà brahma iti. tad amitaà brahmädvyam çiñyate iti, yan-mitraà
paramänandam iti, sa eva nityätma-sukhänubhüty-abhivyudañöa-mayaù iti, sa tvaà vibho
katham ihäkñapathaù pratétaù iti ca, tatha brahmaëo hi pratiñöhäham iti, nähaà prakäçaù
sarvasya iti ca çravaëena prakåta-dåñöas taträpy äkäraëatvät, bhagavac-chakti-viçeña-saàvalita-
dåñöer eva tatra käraëatvät.

tat-the Universal Form; darçana-artham-in order to enable him to see; arjunam prati-to
Arjuna; divya-transcendental; dåñöi-eyes; däna-liìgena-by the gift; tasya-of the Universal
Form; mähätmyam-glorification; iti-thus; tu-but; bäla-of foolish critics; kolähalaù-uproar;
nara-humanlike; äkåti-whose form; param-the Supreme; brahma-Brahman; iti-thus; tat-
that; amitam-unlimited; brahma-Brahman; advayam-non-dual; çiñyate-remains; iti-thus;
yat-of whom; mitram-friend; parama-änandam-the supreme bliss; iti-thus; saù-He (the
Supreme Personality of Godhead); eva-indeed; nitya-always; sukha-anubhüti-anyone
thinking of Him immediately enjoys transcendental pleasure; abhivyudañöa-mayaù-because
all illusion is completely removed; saù-He; tvam-Your; vibho-O all-powerful Lord; katham-
how is it possible?; iha-here; aksa-of the eyes; pathaù-on the path; pratétaù-entered; iti-
thus; ca-also; tathä-in the same way; brahmaëaù-of the impersonal brahmajyoti; hi-
certainly; pratiñöhä-the rest; aham-I am; iti-thus; na-nor; aham-I; prakäçaù-manifest;
sarvasya-to everyone; iti-thus; ca-also; çravaëena-by the statements of småti-sastra; prakåta-
by the material senses; dåñöaù-seen; tatra-there; api-although; akaraëatvät-because of not
being so; bhagavat-of the Supreme Lord; çakti-by the potency; viçeña-specifically;
samvalita-endowed; dåñöeù-from the vision; eva-certainly; tatra-there; karaëatvät-because
of being so.

At this point a host of foolish critics will certainly raise a great childish commotion as they
insist that the Universal Form is the original feature of the Absolute Truth. These critics will
support their claim with the explanation that Çré Kåñëa gave Arjuna divine eyes to enable him
to see the Universal Form (11.8). For this reason, they will say, the Universal Form is the
original feature of the Godhead.
To answer these objections, I shall now list some verses from the Vedic literature that
explain that Çré Kåñëa is the Original Feature of the Absolute Truth.

naräkåti paraà brahma

"The original feature of the Absolute Truth is His humanlike form."

313
 -Padma Puräëa

tad amitaà brahmädvayaà çiñyate

"O Kåñëa, You are the non-dual Absolute Truth who remains unchanged after the cosmic
manifestation is annihilated."
-Çrémad-Bhägavatam 10.14.18

yan-mitraà paramänandam

"How greatly fortunate are Nanda Mahäräja, the cowherd men and all the inhabitants of
Vrajabhümi! There is no limit to their fortune, because the Absolute Truth, the source of
transcendental bliss, the eternal Supreme Brahman, has become their friend."*
- Çrémad-Bhägavatam 10.14.32

sa eva nityätma-sukhänubhüty-abhivyüdasta-mäyaù

"If even only once or even by force one brings the form of the Supreme Personality of
Godhead into one's mind, one can attain the supreme salvation by the mercy of Kåñëa, as did
Aghäsura. What then is to be said of those whose hearts the Supreme Personality of Godhead
Kåñëa enters when He appears as an incarnation, or those who always think of the lotus feet
of the Lord, who is the source of transcendental bliss for all living entities and by whom all
illusion is completely removed?"* -Çrémad-Bhägavatam
10.12.39

"sa tvaà vibho katham ihäkña-pathaù pratétaù

"My dear Lord Kåñëa, You are the Supersoul seated in everyone's heart. There are many
great mystic yogés who have eyes to see You through the Vedas and Upaniñads. In order to
achieve the elevated position of being equal in quality with You, they always meditate on You
within their hearts. Although such exalted saintly persons may see You constantly within
their hearts, they still can not see You eye to eye; therefore I am very much surprised that I
am able to see You personally. Although I was in the midst of luxury and opulence, and was
subjected to so much of the happiness and misery of material existence, I am so fortunate to
be seeing You personally. As far as I know, when one becomes liberated from material
existence, he can see You in this way."* -Çrémad-Bhägavatam 10.64.26

"brahmaëo hi pratiñöhäham

"I am the basis of the impersonal Brahman."*

-spoken by Lord Kåñëa (Bhagavad-gétä 14.27)

Actually one cannot see Lord Kåñëa with material eyes. The sight must be specifically
empowered by the Lord's grace before one may be able to see Him in His original form as
Kåñëa. This is confirmed by Lord Kåñëa Himself in the following words:

314
nähaà prakäçaù sarvasya

"I am never manifest to the foolish and unintelligent. For them I am covered by My
eternal creative potency [yoga-mäyä]; and so the deluded world knows Me not, who am
unborn and infallible)."*
-Bhagavad-gétä 7.25

Text 28

tatas tasyä dåñöer divyatvaà dänaà ca naräkära-brahma-darçana-hetu-lakñaëäyäs tat-

svabhävika-dåñöer anyäsau deva-vapur-darçana-hetur ity apekñayaiva. tac ca naräkåti para-
brahma divya-dåñöibhir api durdarçam ity uktam

tataù-therefore; tasyäù-of that; dåñöeù-of the sight; divyatvam-divine position; dänam-

gift; ca-also; nara-human; äkära-form; brahma-Absolute Truth; darçana-sight; hetu-cause;
lakñaëäyäù-with the characteristic; tat-that; svabhävika-natural; dåñöeù-sight; anya-other;
asau-that; deva-of the Supreme Lord; vapuù-form; darçana-sight; hetuù-cause; iti-thus;
apekñayä-in reference to; eva-certainly; tat-that; ca-also; nara-human; äkåti-with a form;
para-brahma-Absolute Truth; divya-with divine; dåñöibhiù-eyes; api-even; durdarçam-
difficult to see; iti-thus; uktam-described.

With his ordinary vision Arjuna was able to see Lord Kåñëa, the humanlike Supreme
Person. Arjuna required “divine" eyes (Bhagavad-gétä, Chapter 11) to see the Universal Form,
although with his own natural vision he was perfectly able to see Lord Kåñëa, the humanlike
Supreme Personality of Godhead. Actually, it is more difficult to see the humanlike Lord
Kåñëa than it is to see the universal form of the Lord. The form of Lord Kåñëa cannot be seen
merely with the "divine" eyes given to see the Universal Form. This is confirmed in the
following quote (Bhagavad-gétä 11.52) where Lord Kåñëa again reveals His original
humanlike form to Arjuna and says:

Text 29

sudurdarçam idaà rüpaà

dåñöavän asi yan mama
devä apy asya rüpasya
nityaà darçana-käìkñiëaù. ity ädinä.

sudurdarçana-very difficult to be seen; idam-this; rüpam-form; dåñöavän asi-as you have

seen; yat-which; mama-of Mine; deväù-the demigods; api asya-also this; rüpasya-of the
form; nityam-eternally; darçana-käìkñiëaù-always aspire to see; iti-thus; ädinä-in the
passage beginning.

315
 "My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the
demigods are ever seeking the opportunity to see this form which is so dear."*

Text 30

kintu bhaktyaika-sudarçatvam ity apy uktam

bhaktyä tv ananyayä çakya

aham evaà-vidho 'rjuna
jïätuà drañöuà ca tattvena
praveñöuà ca parantapa. ity ädinä

kintu-but; bhaktyä-by devotional service; eka-alone; sudarçatvam-the sight of the Lord;

iti-thus; api-also; uktam-spoken; bhaktyä-by devotional service; tu-but; ananyayä-without
being mixed with fruitive activities or speculative knowledge; çakyaù-possible; aham-I;
evam-vidhaù-like this; arjuna-O Arjuna; jïätum-to know; drañöum-to see; tattvena-in fact;
praveñöum-and to enter into; ca-also; parantapa-O mighty-armed one; iti-thus; ädinä-
beginning.

The humanlike Supreme Personality of Godhead may be seen only by devotional service.
This is confirmed in the Bhagavad-gétä (11.54), where Lord Kåñëa says:

"My dear Arjuna, only by undivided devotional service can I be understood as I am,
standing before you, and can thus be seen directly. Only in this way can you enter into the
mysteries of My understanding."*

Text 31

na ca sudurdarçanam idam ity ädikam viçva-rüpa-param. dåñövedaà manuñaà rüpam ity

äder evävyavahita-pürvoktatvät viçva-rüpa-präkaraëasya tad vyavadhänäc ca. tathä caikädaçe
sarveñäà devädénäm ägamane vyacäkñatävitåptäkñäù kåñëam adbhuta-darçanam iti.
tatraivänyatra govinda-bhuja-guptäyäm ity ädi. saptame yüyaà nå-loke ity ädi ca. tåtéye ca
vismäpanaà svasya ca iti. ata upasaàhäränubodhena sva-väkya-tätparyena cäsyäpi
präkaraëasya çré-kåñëa-paramatvam eva. tasmät çré-kåñëa-gétäsu ca çré-kåñëasyaiva svayam
bhagavattvaà sidhyeta.

na-not; ca-also; sudurdarçam-very difficult to be seen; idam-this; iti ädikam-in the

passage thus beginning; viçva-rüpa-Universal Form; param-superior; dåñövä-seeing; idam-
this; mänuñam-human; rüpam-form; iti ädeù-from the passage thus beginning; eva-
certainly; avyavahita-not interrupted; pürva-uktatvät-from the previous statement; viçva-
rüpa-of the Universal Form; prakaraëasya-of the description; tat-from that; tyavadhänät-
because of separation; ca-also; tathä-in the same way; ca-also; ekädaçe-in the Eleventh
Canto of Çrémad-Bhägavatam; sarveñäm-all; deva-ädénäm-of the demigods and other exalted

316
persons; ägamane-during the arrival; vyacakñata-saw; avitåpta-with unsatiated; akñaù-eyes;
kåñëa-Çré Kåñëa; adbhuta-who was wonderful; darçanam-to behold; iti-thus; tatra-there;
eva-certainly; anyatra-in another place; govinda-of Lord Govinda; bhuja-by the arms;
guptäyäm-protected; iti ädi-in the passage thus beginning; saptame-in the Seventh Canto of
Çrémad-Bhägavatam; yüyam-all of you (the Päëòavas); nå-loke-within this material world;
iti ädi-in the passage beginning; ca-also; tåtéye-in the Third Canto of Çrémad-Bhägavatam;
ca-also; vismäpanam-wonderful; svasya-of His own; ca-and; iti-in the passage beginning;
ataù-from this; upasaàhära-of the conclusion; anubodhena-by recognition; sva-väkya-of
His own words; tätparyeëa-carrying the meaning; ca-and; asya-of that; api-even;
prakaraëasya-chapter; çré-kåñëa-of Çré Kåñëa; paramatvam-superiority; eva-certainly;
tasmät-therefore; çré-kåñëa-gétäsu-in the Bhagavad-gétä; ca-also; çré-kåñëasya-of Çré Kåñëa;
eva-certainly; svayam bhagavattvam-the status of the Original Personality of Godhead;
sidhyate-may be concluded.

By explaining how the humanlike form of Lord Kåñëa is so rare and difficult to see, the
Lord explains that His Original form as Lord Kåñëa is superior to the Universal Form. This is
also confirmed in the following verse (Bhagavad-gétä 11.51):

"When Arjuna thus saw Kåñëa in His original form, he said: seeing this humanlike form, so
very beautiful, my mind is now pacified, and I am restored to my original nature."*

We may also note in this connection that these verses immediately follow the Lord's
revelation of His original humanlike form, and are distinctly apart from the revelation of the
Universal Form. For this reason no one may interpret these verses as descriptions of the
Universal Form. The supremacy of the form of Lord Kåñëa among all the forms of the
Personality of Godhead is also described in the following verses from Çrémad-Bhägavatam:

"When Lord Brahmä and all the demigods and sages arrived they became astonished to see
the wonderfully beautiful form of Lord Kåñëa, and they constantly gazed upon Him with
unsatiated eyes."***
-11.6.5

"Very eager to see Lord Kåñëa, Närada Muni continually remained in the city of
Dvärakä."***
-11.2.1

"My dear Mahäräja Yudhiñöhira, all of you [the Päëòavas] are extremely fortunate, for the
Supreme Personality of Godhead, Kåñëa, lives in your palace just like a human being. Great
saintly persons know this very well, and therefore they constantly visit this house."*
-7.10.48

"The Lord appeared in the mortal world by His internal potency, yogamäyä. He came in
His eternal form which is just suitable for His pastimes. These pastimes were wonderful for
everyone, even for those proud of their own opulence, including the Lord Himself in His

317
form as the Lord of Vaikuëöha. Thus His (Çré Kåñëa's) transcendental body is the ornament of
all ornaments."*
-3.2.12

These statements of Çrémad-Bhägavatam, along with Lord Kåñëa's concluding statements in

Bhagavad-gétä (18.55-66) clearly show that Lord Kåñëa is the Original Personality of
Godhead.

Text 32

ata evoktam

ekaà çästram devaké-putra-gétam

eko devo devaké-putra eva
karmäpy ekäà devaké-putra-sevä
mantro py eko devaké-putra-näma

ataù eva-therefore; uktam-it is said; ekam-one; çästram-scripture; devaké-putra-of Lord

Kåñëa; gétam-the song; ekaù-one; devaù-deity; devaké-putraù-Kåñëa; eva-certainly; karma-
work; api-also; ekam-one; devaké-putra-of Kåñëa; sevä-the service; mantraù-hymn; api-
also; ekaù-one; devaké-putra-of Kåñëa; näma-the holy name.

Because Bhagavad-gétä thus contains the most essential message of spiritual life (that Çré
Kåñëa is the Supreme Personality of Godhead), it is glorified in the following way in the Gétä-
mähätmya:

"Let there be one scripture only, one common scripture for the whole world-Bhagavad-
gétä. Let there be one God for the whole world: Çré Kåñëa, and one hymn, one mantra, one
prayer-the chanting of His name: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, Hare
Räma, Hare Räma, Räma Räma, Hare Hare, and let there be one work only-the service of the
Supreme Personality of Godhead."*

Text 33

tathä çré-gopäla-pürva-täpané-çrutäv api munayo ha vai

brahmänam ucuù kaù paramo devaù ity ädy anantaram. tad u hoväca brähmaëaù kåñëo vai-
paramaà daivatam ity ädi. upasaàhäre ca tasmät kåñëa eva paro devas taà dhyäyet taà
rasayet taà yajed ity om tat sat iti.

tathä-in the same way; çré-gopäla-pürva-täpané-çrutau-in the First Chapter of the Gopäla-
täpané Unapniñad; api-also; paramaù devaù-is the Supreme Personality of Godhead; kaù-
who?; iti ädi-anantaram-in the passage thus beginning; tat-to them; u-certainly; ha-indeed;
uväca-said; brahmaëaù-Brahma; kåñëaù-Kåñëa; vai-certainly; paramam-the Supreme;

318
daivatam-Personality of Godhead; iti ädi-in the passage thus beginning; upasaàhäre-in the
concluding statement; ca-also; tasmät-therefore; kåñëaù-Lord Kåñëa; eva-certainly; paraù
devaù-the Supreme Personality of Godhead; tam-upon Him; dhyäyet-one should meditate;
tam-Him; raset-one should glorify; tam-Him; bhajet-one should serve; tam-Him; yajet-one
should worship; iti-thus; oà tat sat iti-pronouncing the sacred syllables oà tat sat.

That Çré Kåñëa is the Supreme Personality of Godhead is also confirmed in the First
Chapter of the Gopäla-täpané Upaniñad. We find the following verses in the beginning and
end of that scripture:

"The four Kumäras once approached their father, Lord Brahmä, and asked: Please tell us
who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does
everything else become known? Who created the spiritual and material worlds? (1.2)
"Brahmä replied to them: Kåñëa is the Supreme Personality of Godhead. Death is afraid of
Govinda. By understanding Gopéjanavallabha everything becomes known.
-1.2-3

"Therefore, because Lord Çré Kåñëa is the Original Supreme Personality of Godhead, one
should always meditate upon Him. One should glorify Him, serve Him and worship Him
always. Pronouncing the sacred syllables oà tat sat, the first chapter of Çré Gopäla Täpané
Upaniñad is concluded."
-1.54

Text 34

kià bahunä. sarvävatärävatäri-lakñaëa mahä-bhägavattä-mudräù säkñäd eva tatra vartanta

iti çrüyate padmädhyäya-trayeëa. yathä tadéyäù kéyantaù çlokäù

kià bahunä-what need is there of further explanations; sarva-of all; avatära-incarnations

of Godhead; avatära-the origin; lakñaëaù-with the characteristics; mahä-bhagavattä-
mudraù-the signs of the Original Personality of Godhead; säkñät-directly; eva-certainly;
tatra-there; vartante-are; iti-thus; çrüyate-is confirmed in the scriptures; padma-adhyäya-
trayena-in three chapters of the Padma Puräëa; yathä-just as; tadéyäù kiyantaù çlokäù-the
following verses.

What need is there to provide any further evidence to prove that Çré Kåñëa is the Supreme
Personality of Godhead? Çré Kåñëa has all the attributes of the Supreme Godhead, and even
the markings on His hands and feet confirm this. This is described in the following verses
from the Padma Puräëa:

Text 35

brahmoväca

çåëu närada vakñyämi

319
 padayoç cihna-lakñaëam
bhagavat-kåñëa-rüpasya
hy änandaika-ghanasya ca

brahmä-uväca-Brahmä said; çåëu-just hear; närada-O Närada; vakñyämi-I shall describe;

pädayoù-of the lotus feet; cihna-lakñaëam-the signs; bhagavat-full of all opulences; kåñëa-
rüpasya-in the form of Kåñëa; hi-certainly; änanda-of transcendental bliss; eka-ghanasya-
full of intense; ca-and.

"Brahmä said: O Närada, please listen, and I shall describe to you the transcendental
symbols on the lotus feet of the supremely blissful Supreme Personality of Godhead, Lord
Kåñëa.

Text 36

avatärä hy asaìkhyätäù
kathitä me tavägrataù
paraà samyak pravakñyämi
kåñëas tu bhagavän svayam

avatäraù-incarnations of Godhead; hi-certainly; asaìkhyätäù-innumerable; kathitäù-have

been described; me-by me; tava agrataù-to you; param-supreme; samyak-truely;
pravakñyämi-I shall say; kåñëaù-Çré Kåñëa; tu-but; bhagavän-the Original Personality of
Godhead; svayam-personally.

"Now that I have described the uncountable incarnations of Godhead, I shall say to you
that Çré Kåñëa is the Original Form of the Personality of Godhead.

Text 37

devänäà kärya-siddhärthaà
åñéëäà ca tathaiva ca
ävirbhütas tu bhagavän
svänäà priya-cikérñayä

devänäm-of the demigods; kärya-of the work; siddha-perfection; artham-for the purpose;
åñéëäà-of the sages; ca-also; tathä-in the same way; eva-certainly; ca-also; ävirbhütaù-
appeared; tu-also; bhagavän-the Original Personality of Godhead; svänäm-His pure
devotees; priya-cikérñayä-desiring to please.

"Çré Kåñëa is the Original Personality of Godhead, who has descended to this material
world in order to please His devotees and fulfill the desires of the sages and demigods.

320
Text 38

yair eva jïäyate devo

bhagavän bhakta-vatsalaù
täny ahaà veda nänyo 'sti
satyam etan mayoditam

yaiù-by which; eva-certainly; jïäyate-is known; devaù-as the Personality of Godhead;

bhagavän-full of all transcendental opulences; bhakta-vatsalaù-very effectionate to His
devotees; täni-them; aham-I; veda-know; na-not; anyaù-another; asti-there is; satyam-
truthfully; etat-this; mayä-by me; uditam-is spoken.

"Please know that I am speaking the truth when I say to you that there is no one who is
equal to Lord Kåñëa. I know very well the transcendental markings on Lord Kåñëa's lotus feet
which reveal Him to be the supremely opulent Original Personality of Godhead, who is very
dear to His devotees.

Text 39

ñoòaçaiva tu cihnäni
mayä dåñöäni tat-pade
dakñiëe cäñöa-cihnäni
itare sapta eva ca

ñoòaça-sixteen; eva-certainly; tu-also; cihnäni-marks; mayä-by me; dåñöäni-observed;

tat-pade-on His lotus feet; dakñiëe-oon the right; ca-and; añöa-eight; cihnäni-marks; itare-
on the other; saptaù-seven; eva-certainly; ca-also.

"I have personally seen sixteen auspicious markings on Lord Kåñëa's lotus feet. Eight
marks are on His right foot and seven on His left.

Text 40

dhvajaà padmaà tathä vajram

aìkuço yava eva ca
svastikaà cordhvarekhä ca
añöa-koëaà tathaiva ca

dhvajam-a flag; padmam-lotus flower; tathä-in the same way; vajram-thunderbolt;

aìkuçaù-rod for controlling elephants; yavaù-barleycorn; eva-certainly; ca-also; svastikam-
svastika; ca-and; ürdhva-rekhä-an auspicious line going from bottom to top; ca-and; añöa-
koëam-eight pointed star; tathä-in the same way; eva-certainly; ca-also.

321
 "On Lord Kåñëa's right foot there are the signs of a flag, lotus, thunderbolt, rod for
controlling elephants, barleycorn, svastika, ürdhva-rekhä line, and an eight-pointed star.

Text 41

saptänyäni pravakñyämi
sämprataà vaiñëavottama
indracäpaà trikoëaà ca
kalaçaà cärdha-candrakam

ambaraà matsya-cihnaà ca
goñpadaà saptamaà småtam
ankäìy etäni bho vidvan
dåçyante tu yadä kadä

sapta-seven; anyäni-others; pravakñyämi-I shall describe; sämpratam-now; vaiñëava-

uttama-O best of the Vaiñëavas; indracäpam-rainbow; trikoëam-triangle; ca-also; kalaçam-
water-pot; ca-and; ardha-candrakam-half-moon; ambaram-sky; matsya-cihnam-the mark of
a fish; ca-and; goñpadam-the hoofprint of a cow; saptamam-seventh; småtam-is
remembered; aìkäni-signs; etäni-these; bho-O; vidvan-learned devotee; dåçyante-are seen;
tu-and; yadä kadä-whenever.

"O best of the Vaiñëavas, on Lord Kåñëa's left lotus foot there are the marks of a rainbow,
triangle, water-pot, half-moon, sky, fish, and cow's hoofprint.

Text 42

kåñëäkhyaà tu paraà brahma

bhuvi jätaà na saàçayaù
dvayaà vätha trayaà vätha
catvaraù païca caiva ca
dåçyante vaiñëava-çreñöha
avatäre kanthaïcana. ity ädi

kåñëa-Kåñëa; äkhyam-named; tu-but; param-supreme; brahma-Godhead; bhuvi-on the

earth; jätam-born; na saàçayaù-without any doubt; dvayam-two; vä-or; atha-now;
trayam-three; vä-or; atha-now; catväraù-four; païca-five; ca-and; eva-certainly; ca-also;
dåçyante-are observed; vaiñëava-çreñöha-O best of the Vaiñëavas; avatäre-on the incarnation
of the Personality of Godhead; kathaïcana-from time to time; iti-thus; ädi-in the passage
beginning.

322
 "O best of the Vaiñëavas, Lord Kåñëa is the Original feature of the Personality of Godhead.
Of this there is no doubt. On the lotus feet of the many incarnations of the Lord two, three,
four, or five of these auspicious signs may be present, but all sixteen signs are present only on
the feet of Lord Kåñëa.

Text 43

ñoòaçaà ca tathä cihnaà

çåëu devarñi-sattama
jambuphala-samäkäraà
dåçyate yatra kutracit. ity uktam.

ñoòaçam-sixteen; ca-and; tathä-in the same way; cihnam-marks; çåëu-please hear;

devarçi-sattama-O best of the sages; jambu-phala-gold; sama-equal; äkäram-form; dåçyate-
are seen; yatra-where; kutracit-at certain times.

"O best of the sages, please hear me: On the lotus feet of a certain incarnation of the Lord,
who bears a golden complexion, all sixteen signs are also present."

Text 44

tasmäd asty eva svayaà-bhagavattvaà çré-kåñëasyaiva. tathä ca brahma-vaivarte bhagavad-

avatära-prasaìge süta-väkyam

tasmät-therefore; asti-there is; eva-certainly; svayam-bhagavattvam-the status as the

Original Personality of Godhead; çré-kåñëasya-of Çré Kåñëa; eva-certainly; tathä-in the same
way; ca-also; brahma-vaivärte-in the Brahma-vaivärta Puräëa; bhagavat-of the Personality of
Godhead; avatära-of the incarnations; prasaìge-in the context; süta-of Süta Gosvämé;
väkyam-the statement.

That Çré Kåñëa is the Original Personality of Godhead is confirmed both in this passage and
in the following passage spoken by Süta Gosvämé in the Brahma-vaivarta Puräëa:

Text 45

avatärä hy asaìkhyeyä
asan sattva-svabhävinaù
viàçatis teñu mukhyän yän
çrütvä mucyen mahäàhasaù

avatäräù-the incarnations of Godhead; hi-certainly; asaìkhyeyäù-innumerable; asan-are;

sattva-svabhävinaù-with spiritual forms; viàçatiù-twenty; teñu-among them; mukhyän-

323
most important; yän-which; çrütvä-hearing about; mucyet-one may become free; maha-
aàhasaù-from the greatest sins.

"The innumerable incarnations of the Supreme Lord all manifest eternal spiritual forms,
and among them twenty incarnations are most prominent. If one hears the glories of these
twenty incarnations, he will become freed from the most abominable sins."

Ssarva-samvädiné Comment 82 (Part 3)

Text 1

atha çåëu närada vakñyämi ity ädi caraëa-cihna-pratipädaka-padma-vacanänte ädi-çabdäd

etäny api padyäni jïeyäni

atha-now; çåëu närada vakñyämi iti adi-the quotation which begins on page 476; caraëa-
of the Lord's lotus feet; cihna-the markings; pratipädaka-describing; padma-of the Padma
Puräëa; vacaëa-the statement; ante-at the conclusion; ädi-çabòat-from the word "ädi" etäni-
these; api-also; padyäni-verses; jïeyani-may be understood.

The following verses from the Vedic literatures may be appended to this description of
Lord Kåñëa's lotus feet.

Text 2

madhye dhvajä tu vijïeyä

padmaà tryäìgula-mänataù
vajraà vai dakñiëe parçve
aìkuço vai tad-agrataù

madhye-in the middle; dhvajä-a flag; tu-also; vijïayä-should be understood; padmam-a

lotus flower; tri-aìgula-mänataù-the measurement of 3 fingers; vajram-a thunderbolt; vai-
certainly; dakñiëe-on the right; parçve-side; aìkuçaù-a rod for controlling elephants; vai-
certainly; tat-agrataù-before that.

"In the middle of Lord Kåñëa's lotus foot there is the mark of a flag, and also a lotus
flower, three fingers distant form the front of the foot. On the left side of His foot there is the
mark of a thunderbolt and before that there is the mark of a rod for controlling elephants.

324
Test 3

yavo 'py aìgustha-müle syät

svastikaà yatra kutracit
ädià caraëam ärabhya
yävad vai madhyamä sthitä

yavaù-a barleycorn; api-also; aìgustha-of the big toe; müle at the base; syät-is;
svastikam-a svastika; yatra-where kutracit-somewhere; ädim-beginning; caraëam-foot;
ärabhya- having begun; yävat-to which extent; vai-certainly; madhyamä-in the middle;
sthitä-situated.

"At the base of the Lord's big toe there is the mark of a barleycorn and also the mark of a
svastika.

Text 4

tävad vai ürdhva-rekhä ca

kathitä padma-saàjïake
añöa-koëaà tu bho vatsa
mänaà cäñöäìgulaiç ca tat

tävat-in that way; vai-certainly; ürdhva-rekhä-an auspicious line going from top to
bottom; ca-also; kathitä-is described; padma-sämjïake-in the Padma Puräna; añöa-konam-
an eight-pointed str; tu-also; bho-oh; vatsa-o son; mänam- measurement; ca-also; añöa-
eight; ängulaih-with fingers; ca-also; tat-that.

"There is also an ürdhva-rekhä line beginning at the junction of the big-toe and fore-toe
and extending to the middle of the Lord's lotus feet. This ürdhva-rekhä line is also described
in the Padma Puräëa. Eight fingers away from the middle toe there is the mark of an eight-
pointed star.

Text 5

nirdiñöaà dakñiëe päde

ity ähur munayaù kila
evam pädasya cihnäni
täny eva vaiñëavottama

325
 nirdiñöam-desribed; dakñiëe-on the right; päde-foot; iti-thus; ähuh-they have explained;
munayaù-the sages; kila-certainly; evam-thus; pädasya-of the foot; cihnani-the marks;
täni-they; eva-certainly; vaiñëava-of the devotees; uttama-o best.

"O best of the Vaiñëavas, the great sages have described the markings on Lord Kåñëa's
right foot in this way.

Text 6

daksinetara-sthänäni
saàvadäméha sämpratam
catur-aìgula-mänena
tv aìgulénäà samépataù

indra-cäpaà tato vidyäd

anyatra na bhavet kvacit
tri-konaà madhyaëirdiñöaà
kalaço yatra kutracit

dakñiëa-of the right foot; itara-other; sthänäni- places; samvadämi-Iam explaining; ina-
here; sämpratam-now; catuù-aìgula-of four finger; mänena-with the measurement; tu-also;
angulénäm samépatah-near the toes; indra-cäpam-a rainbow; tataù-then; vidyät-may be;
anyatra-in another place; na-not; bhavet-may be; anyatra-in another place; na- not; bhavet-
may be; kvacit-anywhere; tri-konam-a triangle; madhya-in the middle; nirdiñöam-indicated;
kalaçaù-a water-pot; yatra-where; kutracit-somewhere.

"I have thus described the markings on the Lord's right foot, and now I shall describe the
left foot of the Lord. On the Lord's left foot, near the toes, there is a rainbow four fingers in
length. In the middle of the foot there are also a triangle and water-pot.

Text 7

añöäìgula-pramäneëa
tad bhaved ardha-candrakam
ardha-candra-samäkäraà
nirdiñöaà tasya su-vrata

añöa-eight; aìgula-fingers; pramäneëa-in measurement; tat-that; bhavet-is; ardha-

candrakam-half-moon; ardha-candra-half-moon; sama-äkäram-resembling; nirdiñöam-
indicated; tasya-of the Lord; su-vrata-o pious Närada.

326
 "O pious Närada, on the Lord's left foot there is also the mark of a half-moon, which is
eight fingers in length.

Text 8

bindur vai matsya -cihnaà ca

hy ädy-ante vai nirüpitam
goçpadaà teñu vijïeyam
ädy-aìgula-pramänataù ity ädi

binduù-a drop; vai-certainly; matsya-of a fish; cihnam-the mark; ca-also; hi-certainly;

ädi-from beginning; ante-to end; vai-certainly; nirüpitam-described; goçpadam-a cow's
hoofprint; teñu-among them; vijïeyam-may be known; ädi-one; angula-finger;
pramänataù-in measurement; iti-thus; ädi-in the passage beginning.

"There are also a kuìkuma spot, the mark of a fish, and the mark of a cow's hoofprint, one
finger in diameter. In this way Ihave completely described the markings on the lotus feet of
Lord Kåñëa."

Text 9

tad-agre ca

ñoòaçaà tu tathä cihnaà

çåëu devarñi-satttama
jambu-phala-samäkäraà
dåçyate yatra kutracit
tac-cihnaà ñoòaçaà proktam
ity ähur munayo 'naghaù iti

tat-agre-in the preceding passage; ca-also; çoòaçam- 16; tu-but; tathä-in that way;
cihnam-signs; så_ëu-please hear; deva-åçi-of the great sages; sattama-O beat; jambu-phala-
samäkäram-with a form like a jambu fruit; dåçyate-is seen; yatra-where; kutracit-
somewhere; tat-cihnam-those signs; çoòaçam-16; proktan-described; iti-thus; ähuù-
describe; munayaù-sages; anaghaù-pure; iti-thus.

This description of the Lord's lotus feet begins with the following statement:

"O Närada, O best of the sages, please hear from me about the sixteen markings on the
lotus feet of Lord Kåñëa. These markings are as beautiful as a graceful jambu fruit, and I shall
now describe them as they have been previously been described by the pure-hearted
devotees."

327
Text 10

atra vaiñëavottama ity ädikaà çré-närada-sambodhanam. yadä kadä iti yadä kadäcid evety
arthaù. madhyama-pärñëi-paryantayoù sama-deço madhyaù tatra dhvajä dhvajaù.

atra-in these verses; vaiñëava-of the devotees; uttama-O best; iti-thus; ädikam-in the
passage beginning; çré-närada-Çré Närada; sambodhanam-addressed in the vocative case;
yadä kadä-the words "yadä kòä; iti-thus; yadä kadäcit-"whenever"; eva-certainly; iti-thus;
arthaù-the meaning; madhyama-the word "madhyama"; pärñëi-paryantayoh- means
"culminating in the heel; sama-deçaù-middle part; madhyaù-"madhyaù"; tatra-there;
dhvajaù-the mark of the flag.

In these verses the word "vaiñëavottama" is used in the vocative case to address Närada
Muni. The words "yadä kadä" mean "whenever", "madhyama" means "that part culminating
in the heel, "madhyaù" means "the middle part", and "dhvajä" means "flag".

Text 11

try-aìgula-mänataù pädägre try-aìgula-pramana-deçaà parityajyety arthaù

padmasyädho dhvajaà dhatte

sarvänartha-jaya-dhvajam

iti skände-vacanät.

tri-aìgula-mänatah-the word "try-aìgula-mänataù" päda-of the foot; agre-at the front;

tri-for three; aìgula- fingers; pramäna-the measurement; deçam-place; parityajya- having
left; iti-thus; arthah-the meaning; padmasya-the lotus; adhaù-below; dhvajam-the flag;
dhatte-is placed; sarva-all; anartha-unwanted material tendencies; jaya-for defeating;
dhvajam-the flag; iti-thus; skända-of the Skanda Purana; vacanät-from the statement.

The word "try-aìgula-mänataù" means "three fingers in distance from the front part of the
foot". This is corroborated by the following description of the Lord's lotus feet in the Skanda
Puräëa:

"Below the mark of the lotus is the mark of a flag. This flag represents victory over all that
is unwanted."

328
Text 12

yatra kutracit parita ity arthaù. ädim aìguñöha-tarjani-sandhim ärabhya madhyama-

madhyaà yävat tävad ürdhva-rekùa vyavasthitä padma-saàjïake puäëe kathitä ity arthaù.

yatra kutracit-the words "yatra kutracit"; paritaù-mean "everywhere"; iti-thus; arthaù-

the meaning; ädim-beginning; aìguñöha-tarjani-sandhim-the junction of the big-toe and the
fore-toe; ärabhya-beginning; ; madhyama-madhyam-in the middle; yävat-from there; tävad-
to there; ürdhva-rekùa-ürdhva-rekhä line; vyavasthitä-situated; padma-saàjïake-the words
"padma-samjake; puäëe-in the Puräëa; kathitä-spoken; iti-thus; arthaù-the meaning.

The words "yatra kutracit" mean “everywhere". The word "ädim" means "the junction of
the big toe and the fore-toe". The “ürdhva-rekhä" line begins at that point and extends to the
middle of the Lord's foot. The words "kathitä padma-saàjïake"mean "described in the
Padma Puräëa".

Text 13

Añöëangulair mänam tat iti madhyamäìguly-agtäd añöäìgula-mänaà parityajyety arthaù.

añöa-of eight; aìgulaiù-fingers; mänam-measurement; tat-that; iti-thus; madhyama-

middli; aìguli-toe; agrät-from the beginning; añöa-eight; aìgula-fingers; mänam-
measurement; parityajyety-going away; iti-thus; arthaù-the meaning.

The phrase "añöäìgulaiù mänam tat means “eight fingers away from the middle toe".

Text 14

tävad vistäratvena vyäkhyäyaà sthänäsamäveçaù ata eva pürvam api tathä vyäkhyätam.
evam uttaraträpi jïeyam.

tävat-in that way; vistäratvena-with all details; vyäkhyäyam-in the explanation; sthäna-
places; asama- extraordinary; äveçaù-entrance; ataù eva-therefore; pürvam-previously; api-
also; tathä-in the same way; vyäkhyätam-described; evam-in this way; uttaratra-in the next;
api-also; jïeyam-may be understood.

In this way the elaborate description of the markings on Lord Kåçùa's right lotus foot is
concluded. The description of the left lotus foot follows.

329
Text 15

indra-cäpa-tri-koëärdha-candrakäëi" kramäd adho-'dho-bhäga-sthäni. anyatreti çré-kåñëäd

anyatrety arthaù.

indra-cäpa-rainbow; trikoëa-triangle; ardha-candrakäni-and half moon; kramät-in

sequence; adhaù adhaù-bhäga-sthäni-situated one beneath the othet; anyatra-in another
place; çré-kååëät- except for Çré Kåñëa; anyatra-any other place; iti-thus; arthaù-the
meaning.

On the Lord's left foot, first there is the mark of the rainbow. Below that is the mark of the
triangle, and below that is the mark of half-moon. The word "anyatra" means "any place
other than the lotus feet of Çré Kåñëa."

Text 16

binduù ambaram. ädau caraëasyädi-deçe tad-aìguli-samépe binduù. ante pärñëi-deçe

matsya-cihnam. ñoòasäm cihnam ubhayor api jïeyam. daksiëädya-niyamenoktatvät. atra
dakñiëäìguñöhädhaç cakram, väàìguñöädhas tanmukham", daraà ca skändoktänusäraëa.

binduù- the word "bindu"; ambaram-kumkuma; ädau-in the beginning; caraëasya-of the
foot; ädi-deçe-in the fore-part; tat-aìguli-the toes; samépe-near; bindhüù-the bindu mark;
ante-at the end; pärçni-deçe-at the heel; matsya-of a fish; cihnam-the mark; çoòaçam-16;
cihnam-marks; ubhayoh-of the two feet; api-also; jïeyam-may be understood; dakñiëa-
ädya-niyamena-by the description of the right and left feet of the Lord; aìguñöha-big toe;
adhaù-below; tat-mukham-tanmuha; daram-dara; ca-also; skanda-of the Skända Puräëa;
ukta-the statement; anusäraëa-according to.

The word "bindu"means "kuìkuma spot."

This mark is found at the front part of the Lord's sole near the toes. At the Lord's heel there is
the mark of a fish. In this way there are sixteen auspicious marks on the right and left feet of
the Lord.
The Skända Puräëa further describes:

"beneath the big toe of the Lord's right foot there is the mark of a cakra, and beneath the
big toe of the Lord's left foot there are the marks of a tanmukha and dara."

Text 17

te hi çré-Kåñëe 'py anyatra çrüyete. yathädi-varähe mathurä-maëòala-mähätmye

yatra Kåñëena saïcétëaà

330
 kréòitaà ca yathä-sukham
cakräìkita-padä tena
sthäne brahmamaye çubhe iti.

te-the two lotus feet; hi-certainly; Çré-Kåñëe-of Çré Kåñëa; api-also; anyatra-in other
Vedic literatures; çrüyete-are heard; yathä-just as; ädi-varähe-in the Ädi-varäha Puräëa;
mathurä-maëòala-of Mathrä maëòala; mähätmye-in the glorification; yatra-where; kåñëena-
by Çré Kåñëa; saïcérëam kréòitam-pastimes were performed; ca-also; yathä-sukham-as He
wished; cakra-with the disc; aìkita-marked; padä-with the foot; tena-by Him; sthäne-in
the place; brahmamaye-spiritual; çubhe-auspicious; iti-thus.

The two lotus feet of Lord Kåñëa are described in many places in the Vedic literatures. For
example in the Mathurä-maëòala-mähätmya section of the Puräëa we find the explanation:

"Lord Kåñëa, whose lotus foot is marked with the sign of the cakra, performed pastimes
according to His own desire in the auspicious transcendental place known as Mathurä-
maëòala."

Text 18

çré-gopäla-täpanyäm

çaìkha-dhvajätapatrais tu
cihnitar ca pada-dvayam iti.

ätapatram idar cakrädhastäj jdeyam. dakniëasya prädhanyat tatraiva sthäna-samäveçäc ca.

aeguli-parimäëa-mätra-dairghyäc-caturdaçärçena tad-vistäräy çanöärçena jdeyam. anyatra
dairghye caturdaçäeguli-parimänätvena vistäre çan-aeguli-parimäësatvena pradiddher iti.

çré-gopäla-täpanyäm-in the Gopäla-täpané Upaniñad (2.62); çaìkha-with the conch-shell;

dhvaja-flag; ätapatraiù-and umbrella; tu-also; cihnitam-marked; ca- also,; pada-lotus feet;
dvayam-pair; iti-thus; ätapatram- umbrella; idam-this; cakra-the disc; adhastät-beneath;
jïeyam-should be understood; dakñiëasya-of the right foot; prädhanyät-primarily; tatra-
there; eva-certainly; sthäna-samäceçät-from the place; ca-also; aìguli-of the fingers;
parimäëa-mätra-measurement; dairghyät-by length; caturdaça-fourteen; amsena-by part;
jïeyam-should be known; anyatra- otherwise; dairghye-in lengthl caturdaça-fourteen;
aìgulu- fingers; parimäëatvena-by measurement; vistäre-in extent; çaç-six; aìguli-fingers;
parimäëatvena-by measurement; prasiddheù-celebrated; iti-thus.

The markings of the Lord's lotus feet are also described in Gopäla-täpané Upaniñad (2.62):

"Lord Kåñëa's lotus feet are marked with the signs of the conchshell, flag, and parasol."

331
 The sign of the umbrella is situated fourteen aìgulis beneath the cakra and six aìgulis to
the right on the Lord's right foot.

(At this point the Sarva-samvädiné ends and the Kåñëa-sandarbha continues.)

Text 46

ity ädiä präyaçaù çré-bhägavatavat çré-Kåñëa-sahitämç tän gaëayitvä punar äha

narasiàhädayo 'nye 'pi

sarva-päpa-vinäçanaù
yad-vibhüti-viçeñeëä-
laìkåtaà bhuvi jäyate
tat sarvam avagantavyaà
kåñëäàçäàça-samudbhavam. iti

iti-thus; ädinä-in the passage beginning; präyaçaù- for the most part; çré-bhägavatavat-
like the bhägavatam; çré-kåñëa-Çré Kåñëa; sahitän-including; tän-them; gaëayitvä-
enumerating; punaù-again; äha-says; narasiàha- Narasimha; ädayaù-beginning with; anye-
others; api-also; sarva-all; päpa-sins; vinäçanaù-removing; yat-whose; vibhüti-opulence
and power; viçeñeëa-specifically; alaìkåtam-decorated; bhuvi-on the earth; jäyate-is
produced; tat-them; sarvam-all of; avagantavyam-should be known; kåñëa-of Çré Låñëa;
aàça-of the plenetary portion; aàça-of a part; samudbhavam-produced; iti-thus.

After saying these words, Süta Gosvämé gave a brief description of the Lord's various
incarnations, much like the list found in the First Canto of Çrémad-Bhägavatam, and included
Kåñëa among the incarnations. When the description of the incarnations was completed, Süta
Gosvämé explained the special position of Kåñëa in the following words:

"The incarnations of the Lord, including Lord Narasiàha and many others, are full of all
transcendental opulences and powers, and they appear in this material world to remove the
sinful reactions of the conditioned souls. One thing, however, should be carefully understood
about them: all the incarnations are simply parts of the plenary portions of Lord Kåñëa, the
Original Personality of Godhead."

Text 47

tad itthaà sarvam abhipretya mahapakrama-çlokam eva çré-viñëu-puräëéya-bhagavac-

chabda-niruktivät säkñaö çré-kåñëäbhidheyatvenäpi yojayati: janmady asya iti; naräkåti paraà
brahma iti puränä-vargät. tasmät kåñëa eva paro devaù iti çré-gopäla-tapané-çruteç ca. param

332
kåñëa dhémahi. asya svarüpa-lakñaëam äha satyam iti satya-vrataà satya-paraà tri-satyam ity
ädau.

tat-therefore; ittham-in this way; sarvam-all; abhipretya-intending; mahä-upakrama-

çlokam-invocation; eva-certainly; çré-viñëu-puräëéya-from the Viñëu Puräëa; bhagavat-
"Bhagavän"; çabda-of the word; niruktivat-like the definition; säkñät-directly; çré-kåñëa-
ahidheyatvena-by the name "kåñëa"; yojayati-is emplyed; janmädi asya iti- Çrémad-
Bhagavatam 1.1.1: nara-of a human being; äkåti-with the form; param-the supreme;
brahma-Brahman; iti-thus; purëä-vargät-from the Puräëas; tasmät-therefore; kåñëaù-Kåñëa;
eva-certainly; paraù-the Supreme; devaù-Personality of Godhead; iti-thus; çré-gopäla-
täpané-çruteh-from the Gopäla-täpané Upsniçad; ca-also; param-by the word "param";
kåñëam-"kåñëa" is intended; intended; dhémahi- Ido meditate upon; asya-of Him; svarüpa-
the original form; lakñaëam-the description; äha-speaks; satyam iti-with the word "satyam";
satya-vratam satya-param tri-satyam iti-ädau: Çrimad-Bhägavatam (10.2.26)

That Çri Kåñëa is the Supreme Personality of Godhead is also described in the very
beginning of Çrémad-Bhägavatam (1.1.1), where Çré Vyäsadava says:

oà namo bhagavate väsudeväya

janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù svaräö

tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

"O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer
my respectful obeisances unto You. I meditate upon Lord Sri Kåñëa because He is the
Absolute Truth and the primeval cause of all causes of the creation, sustenance and
destruction of the manifested universes. He is directly and indirectly conscious of all
manifestations, and He is independent because there is no other cause beyond Him. It is He
only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living
being. By Him even the great sages and demigods are placed into illusion, as one is
bewildered by the illusory representations of water seen in fire, or land seen on water. Only
because of Him do the material universes, temporarily manifested by the reactions of the
three modes of nature, appear factual, although they are unreal. I therefore meditate upon
Him, Lord Çré Kåñëa, who is eternally existent in the transcendental abode, which is forever
free from the illusory representations of the material world. I meditate upon Him, for He is
the Absolute Truth."*

These words of Vyäsa are also corroborated by the defination of the word "bhagavän"
found in the Viñëu Puräëa ("The Supreme Personality of Godhead, Bhagavän, is He who
possesses unlimited wealth, strength, fame, knowledge, beauty, and renunciation"), and they
are also corroborated by the following quotations from Vedic literatures:

333
naräkåti paraà brahma

"The Supreme Godhead has a humanlike form."

-The Puräëas

tasmäd kåñëa eva paro devaù

"Çré Kåñëa is the Supreme Personality of Godhead."

-Gopäla-täpaëé Upaniñad

We may note that the word "param" in the last lise of the invocation of Çriàad-
Bhägavatam certainly refers fo Çré Kåñëa. and that the word "satyam (Absolute Truth) gives us
the description of Çré Kåñëa actual nature. This word "satyam" is described in the following
verse of Çrémad-Bhägavatam (10.2.26):

satya-vrataà satya-paraà tri-satyaà

satyasya yonià nihitam casatye
satyasya satyam åta-satya-netraà
satyätmakaà tväà çaraëaà prapannäù

"The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect
because whatever You decide is perfectly correct and cannot be stopped by anyone. Being
present in the three phases of cosmic manifestation-creation, maintenance and annihilation-
You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve
Your favor, which therefore cannot be acheived by hypocrites. You are the active principle,
the real truth, in all the ingredients of creation, and therefore you are known as antaryämé,
the inner force. You are equal to everyone, and the beginning of all truth. Therefore, offering
our obeisances, we surrender unto You. Kindly give us protection."*

Text 48

satye pratiñöhitaù kåñëaù

satyam atra pratiñöhitam
satyät satyaà ca govindas
tasmät satyo hi nämataù

ity udyama-parvaëi saïjaya-kåta-çré-kåñëa-näma-niruktau ca tathä çrutatvät. etena tad-

äkärasyävyabhicäritvaà darçitam.

satye-in truth; pratiñöhitaù-fixed; kåñëaù-Çré Kåñëa; satyam-truth; atra-in Him;

pratiñöhitam-is situated; satyät-from the truth; satyam-the truth; ca-and govindaù-Govinda;
tasmät-therefore; satyaù-the truth; hi- certainly; nämataù-by name; iti-thus; udyama-
pravaëi-in the Udyama Parva of the Mahäbhärata; saïjaya-by Sajaya; krta- spoken; çré-
kåñëa-of Çré Kåñëa; näma-of the holy names; niruktau-in the definitions; ca-also; tathä-in

334
the same way; çrutatvät-because of being heard in the scriptures; etena-by this statement;
tat-His; äkärasya-of the form; avyabhicäritvam-eternality; darçitam-is revealed.

In the Dictionary of Çré Kåñëa's Names in the Udyama Parva of the Mahäbhärata, Saïjaya
gives us the definition of the word "satya" as a name of Kåñëa:

"Çré Kåñëa is the Supreme Reality, and all reality has emanated from Him and is situated
within Him. For this reason, He is called `satya', The Supreme Reality, or the Absolute
Truth."

In these words Saïjaya clearly explained that the form of Çré Kåñëa is eternal and
unchanging: the Absolute Truth.

Text 49

taöastha-lakñaëam äha dhämnä svena ity ädi. svena sva-svarüpeëa dhämnä çré-
mathuräkhyena sadä nirastaà kuhakam mäyä-kärya-lakñaëaà yena tam

taöastha-lakñaëam-as aloof from the material world; äha-describes; dhämnä svena iti ädi-
in the phrase beginning with the words "dhämnä" in the last line of Çrémad-Bhagavatam 1.1.1
quoted on page 486-487 of this book; svena-the word "svena"; sva-svarüpeëa-means "with
Hid original transcendental form; dhmänä-the word "dhämnä"; çré-mathuräkhyena-means
with His abode, known as Mathurä; sadä-always; nirastam- negation by absence; kuhakam-
illusion; mäyä-of illusion; kärya-activities; lakñaëam-characterized bu; yena-by whom;
tam-unto Him.

In the invocation of Çrémad-Bhägavatam (1.1.1), quoted in Text 47, Çré Kåñëa is described
as being free from all material illusion. This is described in the following words:

dhämnä svena sadä nirasta-kuhakaà paraà dhémahi

"I therefore meditate upon Him, Lord Çré Kåñëa, which is forever free from the illusory
representations of the material world. I meditate upon Him, for He is the Absolute Truth."*

In this phrase the word "svena" means "His own transcendental form, the word "dhämnä"
means “with His abode, known as Mathurä", and the word “kuhakam" means "the illusory
activities of the material world."

Text 50

mathyate tu jagat sarvaà

brahma-jïänena yena vä
tat-sära-bhütaà yad yasyäm
msthutä sa nigadyate

335
iti çré-gopälottara-täpané-prasiddheù.

mathyate-is churned; tu-also; jagat-universe; sarvam- entire; brahma-the absolute

Truth; jïänena-by transcendental knowledge; yena-by which; vä-or; tat-sära-bhütam-
butter; yat-because; yasyäm-in which; mathurä-Mathurä; sä-it; nigadyate-is named.

iti-thus; çré-gopäla-uttara-täpané-in the description of the Second Chapter of the Gopala-

täpané Upaniñad; prasiddheù-famous.

Mathurä, the transcendental abode of Lord Kåñëa, is described in the following verse of
Gopäla-täpané Upaniñad (2.79):

When the entire universe is churned (mathyate) by the churning rod of transcendental
knowledge, the butter produced is the Supreme Personality of Godhead in Mathurä. That is
why it is called Mathurä."

Text 51

léläm äha ädyasya nityam eva çrémad-ananakadundubhi-vrajeçvara-nandanatayä çré-

mathurä-gokuleñu viräjamänasyaiva svasya kasmaicid arthäya loke prädurbhäväpekñayä yataù
çrémad-ananakadundubhi-gåhät janma tasmäd yaù putra-bhävatas tad-anugaytatvenägacchat.

léläm-pastimes; äha-describes; adyasya-by the word "ädyasya"; nityam-eternally; eva -

certainly; çrémat- ananäka dundubhi-of Vasudeva; vraja-éçvara-and of Nanda, the king of
Vraja; nandanatayä-as the son; çré-mathurä-in Mathurä; dvärakä-Dvärakä; gokuleñu-and
Gokula; viräjamänasya-manifested; eva-certainly; svasya-for His own; kasmaicit-particular;
arthäya-purpose; loke-in the material world; pradurbhava-appearance; apekñayä-with
reference; yataù-by the word "yataù"; çrémat-änanakadunbhi-of Vasudeva; gåhät-from the
home; janma-birth; tasmät- therefore; yaù-who; itarataù ca-by the words "itarataù ca";
itaratra-in another place; çré-vraja-éçvara-of the king of Vraja; gåhe-in the home; api-even;
anvayät-by the word "anvayät"; putra-bhävataù-as the son; tat-anugatatvena- appearing as;
agacchat-arrived.

The first verse of the Bhägavatam, quoted in Text 47, gives us a summary description of
Lord Kåñëa's pastimes on this earth. This may be explained in the following way: The word
"ädyasya" means "the Supreme Lord who eternally remains in Mathurä, Dvärakä, and Gokula
as the son of Vasudeva and Nanda Mahäräja". The word "janma" means that tahe Supreme
Lord appears in the material world to accomplish a specific purpose. The words "yataù
anvayät itarataù ca" mean that the Lord was carried from the home of Vasudeva to the home
of Nanda, the king of Vraja, who accepted the Lord as his own son.

336
Text 52

uttarenä ya iti padenänvayaù. yataù ity anena tasmäd iti svayam eva labhyate.

uttareëa-by the first; yaù iti-beginning with the word "yataù"; padena-line of the verse;
anvayaù-sequence of words; yataù iti-the word "yataù"; anena-by that; taämsat-the word
"tasmät (from Him)"; iti-thus; svayam-by itself; eva- certainly; labhyate-is obtained.

That is the meaning of the first line of the verse. We may also note in this connection that
the word "yataù" (from whom) implies the use of an appropriate co-relative pronoun, which
need not be expressed, but may be simply understood. In this sentence the pronoun "tasmaö"
(from Him) is understood although not expressed.

Text 53

kasmäd anvayät. taträha artheñu kaàsa-vancanädiñu tädåça-bhävavadbhiù çré-gokula-

väsibhir eva sarvänanda-kadamba-kädambiné-rüpa sä sä käpi lélä sidhyatéti tallakñaëeñu vä
artheñv abhijïaù. tataç ca svaräö svair gokula-väsibhir eva räjata iti.

kasmät-from what? anvayät-reason; tatra-in this connection; äha-he says; artheñu-in the
purposes; kaàsa-of Kaàsa; vacana-deception; ädiçu-and other reasons; tädåça-
bhävavadhih-full of intense devotional love; çré-gokula-väsibhiù-with the residents of
Gokula; sarva-all; ananda-transcendental pastimes; sidhyati-perfectly manifested; iti-thus;
tat-lakñaëeñu-in the characteristics of which; vä-or; artheñu abhijïaù-by the words 'artheñu
abhijùaù"; tataù-from that; ca-also; svaräö"; svaiù-with His own friends and relatives;
gokula-väsibhiù-the residents of Gokula; eva-certainly; räjate-appeared very splendid. iti-
thus.

The question may be raised: Why was the Lord carried from Vasudeva's home to the home
of Nanda Mahäräja in Vraja? The answer is given in the words "artheñv abhijïaù" in this
verse from the Bhägavatam. These words indicate that Lord Kåñëa knew very well the
purpose of His being caried to Vraja. The Lord was carried to Vraja in order to deceive
Kaàsa, and also to perform various transcendental pastimes with the residents of Gokula,
who were all full of great love for Him. These pastimes seemed like a host of dark monsoon
clouds that showered transcendental bliss upon everyone. The word "svaräö" in this verse
means that the Lord always remained with His own friends and relatives, the residents of
Gokula.

337
Text 54

tatra teñaà prema-vasatäm apannasyäpy avyahataiçvaryam äha tene iti. yaù ädi-kavaye
brahmaëe brahàaëam vismäpayitum hådä saìkalpa-mätreëaiva brahma satya-
jïänänantänanda-mätraika-rasa mürtimäyäà vaibhavaà tene" vistäritavän.

tatra-in this connection; teñäm-of the residents of Vraja; prema-by the love; vaçatäm-the
state of being
controlled; apannasya-atained; avyahata-unimpeded; aiçvaryam- power and opulence; äha-
describes; tene iti-with the passage beginning with the word "tene"; yaù-who; ädi-kaveye-
the word "ädi-kavaye"; brahmaëe-means "to Brahmä"; brahàaëam- Brahmä;
Vismäpayitum-to bewilder and amaze; hådä-the word "hådä"; saìkalpa-mätreëa-means
"simply by willing"; brahma-the word "brahma"; satya-transcendental; jïana-full of
knowledge; ananta-and unlimited; änanda-bliss; mätra- consisting of; eka-rasa-eternal and
unchanging; mürti-mayam- forms; vaibhavam-opulence and power; tene-the words "tene';
vistäritavän-means "manifested".

Although Kåñëa remained always conquered by the love of the residents of Vraja, he
would occasionally manifest His divine power and opulence. One such occasion is described
by Vyäsa in the phrase "tene brahma hådä ya ädi-kavaye". The word "ädi-kavaye" means "to
Brahmä", "hådä" means "simply by willing", "brahma" means “the manifestation of His divine
potency in the form of innumerable eternal, unchanging, transcendental forms of knowledge
and unlimited bliss", and the word "tene" means "manifested". Understood in this way, the
phrase may be taken to mean " in order to bewilder and amaze Brahmä, Lord Kåñëa, simply
by willing to do so, manifested innumerable eternal, unchanging transcendental forms of
knowledge and unlimited bliss."

Text 55

yad yatas tathä-vidha-laukikälaukikatä-samucita-lélä-hetoù sürayaù tat-tad-bhaktä

muhyanti premätisäyodayena vaivaçyam apnuvanti. yad ity uttareëäpy anvayät. yad yata eva
tädåça-lélätaù tejo-väri-mådam api yathä yathävat vinimayaù bhavati. tatra tejasaç candräder
vinimayo nistejo-vastubhiù saha dharma-parivartaù; tac-chré- mukhädirucä candräder
nistejastväbhidhänän nikatastha-nistejo-vastunaù sva-bhäsä tejasvéta-padanäc ca, tathä väri
dravas ca kathinaà bhavati, veëu-vädyena måt-paçaëäòis ca dravatéti. yatra çré-kåñëaù tri-
sargaù çré-gokula-mathurä-dvärakä-vaibhava-prakäçaù amåñä satya eveti. çré-veda-vyäsaù.

yat-the word "yat"; yataù-means "because of"; tathä-vidha-like this; laukika-ordinary;

aluakika-and extraordinary; samucita-appropriate; lélä-pastines; hetoù-because of; sürayaù-
the word "sürayaù"; tat-tat-bhaktäù-means "the devotees of the lord"; muhyanti-the word
"muhyanti"; prema-atiçaya-udayena-because of great love; vaivaaçyam- helplessness;
äpnuvanti-attained; yat iti uttarena-by the phrase following the word "yat" anvayät-series of
words; yat- the word "yat"; yataù-means "because of"; eva-certainly; tädåça-lélätaù-because

338
of these pastimes; tejaù-väri-mådam-the word "tejo-väri-mådam"; api-even; yathä-the word
"yathä"; yathävat-means "just like" vinimayaù- transformation; bhavati-becomes; tatra-in
this connection; tejasaù-of the splendor; candra-ädeù-of the moon and other luminous
objects; vinimayaù-transformation; nistejo-vastubhiù saha-without spendor; candra-ädeù-of
the moon and other luminous objects; vinimayaù-transformation; nistejo-vastubhiù saha-
without splendor; dharma-of their natures; parivartaù- transformation; tat-His; çré-of
beauty; mukha-of the face; rucä-by the splendor; candra-ädeù-of the moon and other
luminous splendor; abhidhänät-because of the description; nikaöastha-nearby; nistejaù-dull;
vastunaù-because of substance; sva-bhäsä-bu ùis own splendor; tejasvita- splendour;
apadänät-because of attaining; ca-also; tathä-in the same way; väri-the word "väri"; dravaù-
means "liquid"; ca-also; kaöhiëam-solid; bhavati-becomes; veëu-of the flute; vädyena-by
the music; måt-earth; paçäna-stones; ädhiù-and other solids; ca-also; dravati-become
melted; iti-thus; yatra-where; çré-kåñëaù-Çré Kåñëa; tri-sargaù-the word "tri-sargaù"; çré-
gokula-Gokula; mathurä-Mathurä; dvärakä-and Dvärakä; vaibhava-opulence; prakäsaù-
manifestation; anåça-the word "amåça" satyaù- means "reality"; eva-certainly; iti-thus; çré-
veda-vyäsaù- spoken by Vedayvyäsa.

The phrase "muhyanti sürayaù" means "the devotees become overwhelmed with love
when they hear about the pastimes of Lord Kåñëa, which are sometimes wonderful and
extraordinary, and which sometimes appear like the activities of an ordinary human being.
The phrase "tejo-väri-mådaà yathä vinimayaù" means, "liquids, solids. and effulgent
substances all change their natures when the Lord enjoys pastimes. This means that in
comparison to the splendor of the Lord's beautiful face, the shining of the moon and other
bright things becomes dull. Also, when Lord Kåñëa plays His flute, the water of the Yamunä
river becomes solid, and the earth and rocks begin to melt in ecstasy."

The phrase "yatra tri-sargo "måñä" means "from Lord Kåñëa are manifested the eternal,
opulent, transcendental abodes of Gokula, Mathurä, and Dvärakä."

This concludes the explanation of the first verse of Çrémad-Bhägavatam.

Anuccheda 83

Text 1

evaà sarvopasasaàhära-väkyam api tatraiva saìgacchate

kasmai yena vibhäséto yam ity ädi

339
 evam-in this way; sarva-of everything; upasaàhära- concluding; väkyam-statement; api-
even; tatra-there; eva- certainly; saìgacchate-is assembled; kasmai yena vibbhäsitaù ayam
iti ädi- Çrémad-Bhägavatam 12.13.19:

kasmai yena vibhäñito 'yam atula-jïana-pradépaù purä

tad-rüpenä ca näradäya munaya kåñëäya tad-rüpiëä
yogéndräya tad-ätmanä ca bhagavad-rätäya käruëyatas
tac-chuddhaà vimalaà viçokam amåtäm satyaà paraà dhémahi.

The explanation given in the first verse of the Bhägavatam, is repeated again at the end in
these words (Çrémad-Bhägavatam 12.13.19):

"Formerly Kåñëa mercifully gave the lamp of transcendental knowledge to Närada, Vyäsa
Muni, and Çukadeva Gosvämé, a great devotee and the best of yogés. I meditate on the
Supreme Lord, Kåñëa, the eternal Absolute Truth, supremely pure, and free from all suffering
and lamentation."

Text 2

yo båahnaëaà vidädhäti pürvaà

yo vai vidyäs tasmai gäpayati sma kåñëaù
taà ha devam ätma-buddhi-prakäçaà
mumukñur vai çaraëam amuà vrajet

iti-çré-gopäla-puåva-täpané-çruteh. vyäkåtaà ca dvitéya-sandarbhe tasyaiva catuù-çloké-

vaktåtvam api. çré-sütaù.

yah-Who; brahàaëam-to Brahmä; vidadùati-gave; pürvam-previously; yah-who; vai-

certainly; vidyäù- transcendental knowledge; tasmai-to him; gäpayati-sma- instructed;
kåñëaù-Kåñëa; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead;
ätma-buddhi-spiritual knowledge; prakäçam-manifesting; mumukñuù-onw who desires
liberation; vai-certainly; çaraëam-shelter; amum-this; vrajet-should go.

iti-thus; çré-gopäla-pürva-täpané-çruteù-from the First Chapter of the Gopäla-täpané

Upaniñad (1.26); vyäkåtam-explained; ca-also; dvitéya-sandarbhe-in the Second (Bhagavat-)
sandarbha; tasya-of Lord Kåñëa; eva-certainly; catuù-çloké-of the four most important verses
of Çrémad-Bhägavatam (2.9.33-36); vaktåtvam-status as the speakers; api-also; çré-çutaù-
spoken by Süta Gosvämé.

340
 We have already discussed in the second (Bhagavat) sandarbha how Lord Kåñëa spoke the
four essential verses of Çrémad-Bhägavatam (2.9.33-36) to Brahmä. That Lord Kåñëa is the
original instructor of Vedic knowledge is also described in Gopäla-täpané Upaniñad (1.23):

"It was Kåñëa who in the beginning instructed Brahmä in Vedic knowledge and who
disseminated Vedic knowledge in the past.* They who desire liberation surrender to Him, the
Supreme Personality of Godhead, who grants transcendental knowledge to His devotees."

Anuccheda 84

Text 1

tad evam abhyäsädény api tasmin vispañöäny eva pürvodähåta-väkyeçu. tad etac chrémad-
gétä-gopäla-täpany-ädi-çaçtra-gaëa-sahäyasya nikhiletara-çaçtra-çata-praëata-caraëasya çré-
bhägavatasyäbhipräyena çré-kåñëasya svayam-bhagavattaà karatäla iva darçitam. çré
bhägavatasya sa eva parama-pratipadya iti puräëäntareëaiva svayaà vyäkhyätam. yathä
brahmäëòa-puräëe çré-kåñnäñöottara-çata-ëamämåta-stotre çré-kåñëasya näma-viçeña eva-
"çukaväg-amåtäbdhénduù iti.

tat-therefore; evam-in this way; abhyäsa-ädéni- beginning with careful and repeated
scrutiny; api-even; tasmin- in this matter; vispañöäni-clear meaning; eva-certainly; pürva-
previous; udähåta-spoken; väkyeñu-in the statements; tat-therefore; çrémat-gétä-Bhagavad-
gétä; gapäla-täpané-Gopäla-täpané Upaniñad; ädi-beginning with; çästra-gaëa-in Vedic
literatures; sahayasya-with the assistant; nikhila-all; itara-other; çaçtra-Vedic literatures;
çata-hundreds; praëata-offering obeisances; caraëasya-to His feet; çré-bhägavatasya-of
Çrémad Bhägavatam; abhipräyeëa-by the actual meaning; çré-kåñëasya-of Çré Kåñëa; svayam-
bhagavattvam-the status as the Original Personality of Godhead; kara-tale-in the palm of the
hand; iva-as it were; darçitam-is revealed; çré-bhägavatasya-of |srémad-Bhägavatam; saù-He;
eva-certainly; parama-supreme; pratipadyaù-subject of discussion; iti-thus; puräëa-
antareëa-by other Puranas; svayam-directly; vyäkhyätam-is described; yathä-just as;
brahàaëòa-puräëe-in the Brahmänòa Puräëa; |sré kåñëa-añöottara-çata-näma-amåta-stotre-in
"The Nectar of 108 Names of Çré Kåñëa" prayers; çré-kåñëasya-of Çré Kåñëa; näma-viçeñaù-
specific name; eva-certainly; çuka-ak-of the words of Çukadeva Gosvämé; amåta-nectar;
abdhi-from the ocean; induù-the moon; iti-thus.

By repeatedly studying these scriptural quotations, the actual truth (that Çré Kåñëa is the
Original Personality of Godhead) will become clear to the reader. The actual purport of
Çrémad-Bhägavatam. (which has Bhagavad-gétä and Gopäla-täpaëé Upaniñad as it's assistants,
and hundreds of other Vedic literatures as it's servants) will reveal to us the actual truth (that
Çré Kåñëa is the Original Personality of Godhead). The Bhägavatam will very clearly place this
conclusion within the palm of our hand.

341
 That Çré Kåñëa is the Original Personality of Godhead is the central theme of Çrémad-
Bhägavatam. This is also confirmed in other Puräëas. For example, Brahmäëòa Puräëa
explains in the Çré-Kåñëa-nämäñöottara-çata-nämämåta Prayers:

çuka-väg-amrtäbdhénduù

"Çré-Kåñëa is a moon risen from the nectar ocean of Çrémad-Bhägavatam, which was
spoken by Çukadeva Gosvämé."

Text 2

atha tasya mahä-väsudevatve siddhe çré-baladevädénaà api mahä-saìkarçaëäditvaà svata

eva siddham. yad-rüpäh svayaà-bhagavän tad-rüpa eva te bhavitum arhantéti. ataù çré-
baladevasya yat kaçcid aveçäratvaà manyate, tad asat. dåçyate ca çré-kåñëa-rämayor
yugalatayä varëanena sama-prakäçatvam: täv aìghri-yugman anukåçya saréspantau, yad
viçveçvarayor yacïäm, dadarça kåñëaà rämaà ca,
tau rejatü raìga-gatau mahä-bhujau ity ädau.

atha-now; tasya-of Çré Kåñëa; mahä-väsudevatve-the status of being the original

Väsudeva; siddhe-has been proven; çré-baladeva-ädénäm-of Çré Baladeva and other forms of
Godhead; api-also; mahä-sänkarsänä-äditvam-the status of the Original Saìkarçaëa and
other forms of Godhead; svataù- automatically; eva-certainly; siddham-is proved; yat-
rupaù- whose form; svayam bhagavän-the Original Personality of Godhead; tat-rüpäù-His
expansions; eva-certainly; te-the other forms of Godhead; bhavitum arhanti-are; iti-thus;
ataù- therefore; çré-baladevasya-of Çré Baladeva; yat-which; kaçcit-someome; äveça-
avatäratvam-the status of an äveça-avatära (empowered living entity); manyate-may consider;
tat- that; asat-is not true; dåçyate-may be seen; ca-also; çré kåñëa-of Çré Kåñëa; rämayoù-and
of çré Räma; yagalatayä-by the description; sama-equal; prakäsätvam- manifestation;
tauaìghri-yugman anukåçya sarésåpantau-the verse (Çrémad-Bhägavatam10.8.22):

täv aìghri-yugmam anukåçya satisåpantau

ghoça-praghoça-ruciraà vraja-kardameñu
tan-näda-håçta-manasäv anusåtya lokaà
mugdha-prabhétavad upeyatur anti mätroù

yad viçveçvarayoù yacnam-the verse (Çrémad-Bhägavatam 10.23.38):

athänusmrtya te viprä
anvatapyan krtägasaù
yad viçvesvarayor yäcïäà
ahanma nå-viòambayoù

dadarça krñëäm rämam ca-the verse (Çrémad-Bhägavatam 10.38.28):

342
dadarça kåñëaà rämaà ca
vraje go-dohanaà gatau
péta-nélämbara-dhärau
särad-amburuhekñaëau

tau rejatüù raìga-gatau mahä-bhujau iti adau- the verse (Çrémad-Bhägavatam10.43.19):

tau rejatü raìga-gatau mahä-bhujau

vicitra-veçäbharaëa-srag-ambarau
yathä naöäv uttama-veça-dhärinäu
manaù kñipantau prabhayä nirékñatam.

Now that it is clearly proven that Çré Kåñëa is the Supreme Personality of Godhead, the
origin of Lord Vä_sudeva, it should also be accepted that Lord Balaräma is the origin of the
Lord Saìkarñaëa, and other associates of the Lord are the origins of Lord Pradyumna, Lord
Aniruddha, and other incarnations. Çré Kåñëa is the Original Personality of Godhead, and His
associates are, in some way or other, His expansions.
Although someone may think that Lord Balaräma is an äveça-avatära (empowered living
entity), this is not true. Lord Balaräma is repeatedly described as equal to Lord Kåñëa. This is
explained in the following quotes:

"When Kåñëa and Balaräma, with the strength of Their legs, crawled in the muddy places
created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of
serpents, and the sound of Their ankle bells was verry charming. Very much pleased by the
sound of other people's ankle bells, They used to follow these people as if going to Their
mothers, but when They saw that these were other people, They became afraid and returned
to Their real mothers, Yaçodä and Rohiëé."*
-Çrémad-Bhägavatam 10.8.22

"The brähmaëas engaged in the performance of sacrifices began to regret their sinful
activities in refusing food to the Supreme Perrsonalities of Godhead. They said: We are now
certainly undone, for we have offended Lord Kåñëa and Balaräma, who are the Supreme
Controllers of all the universes, although They appear to be only ordinary human children."*
-Çrémad-Bhägavatam 10.23.38

"When Akrüra entered Våndävana he saw Kåñëa and Balaräma engaged in supervising the
milking of the cows. Kåñëa was dressed in yellow garments and Balaräma in bluish. Akrüra
also saw that Kåñëa's eyes were exactly like the beautifully grown lotus flower of the autumn
season."*
-Çrémad-Bhägavatam 10.38.28

"Kåñëa entered the wrestling arena with Balaräma. They both had long hands. They were
beautifully dressed, and They were attractive to all the people assembled there. They were

343
dressed as if They were going to act on the dramatic stage, and They drew the attention of all
people."*
-Çrémad-Bhägavatam 10.43.19

Text 3

loke 'pi hi sürya-candra-samäv eva yugalatayä varëyete, na tu sürya-çukrau. ata eva hari-
vaàçe'pi väsudeva-mähätmye räma-kåñëayor dåñöäntaù: sürya-candra-samäv iva iti; tathä
dhvaja-vajräìkuçaàbho cihnitair aìghribhir vrajam, çobhayantau mahätmänau ity eväm
bhagaval-lakñaëäny api tatra çrüyante. na tv evam påthv-ädiñu.

loke-in this world; api-also; sürya-to the sun; candra- and moon; samau-equal; eva-
certainly; yugalatayä-as a pair; varnyete-are described; na-not; tu-but; sürya-as the sun;
çukrau-and venus; ataù eva-therefore; hari-vaàçe-in the Hari-Vaàça; api-also; väsudeva-
mähömye-in the glorification of Lord Väsudeva; räma-kåñëayoù-of Kåñëa and Balaräma;
dåñöäntaù-an example; sürya-the sun; candra-and moon; samau-equal; iva-as if; iti-thus;
tathä-in the same way; dhvaja-vajra-aìkuça-ambhojaiù cihnitaiù aìghribhiù vrajam
çabhayantau mahätmänau iti-the verse (Çrémad-Bhägavatam10.38.30):

dhvaja-vajräìkuçaàbhojaiç
cihnitair aìghribhiù vrajam
çobhayantau mahätmänau
sänukroça-smitekñaëau;

evam-in this way; bhagavat-of the Supreme Personality of Godhead; lakñaëäni-marks;

api-even; tatra-in this quotation; çrüyate-are heard; na-not; tu-but; evam-in this way;
påthu-ädiçu-Påthu Mahäräja and other incarnations.

Kåñëa and Balaräma are described as equals and compared to the sun and moon. We may
note that They never are compared to unequal things, as for instance the sun and the planet
Venus (which is much smaller than the sun, and less prominent in the sky). This comparison
of Lord Kåñëa and Balaräma to the sun and moon is given in the following quote from the
Hari-vaàsa:

sürya-candra-samäv iva

"Kåñëa and Balaräma were like the sun and the moon."

That Kåñëa and Balaräma were equals is also confirmed in the following verse of Çrémad-
Bhägavatam (10.38.30):

344
 "The two great personalities, Kåñëa and Balärama, had both made the land of Vraja
extremely beautiful by decorating it with Their footprints, which had many auspicious
markings, such as the flag, thunderbolt, rod for controlling elephants, and lotus flower. With
great mercy, They cast Their smiling glance upon Akrüra."*

We may note in this verse that both Kåñëa and Balaräma are described as having the
markings of the Supreme Personality of Godhead on the soles of Their feet. These auspicious
markings are seen only on the feet of the Supreme Personality of Godhead Himself. They are
never seen on the feet of çakty-äveça incarnations (empowered living entities) such as Påthu
Mahäräja and others.

Text 4

tasmäd eña tan-mahimäpi varëyate

naitac citraà bhagavati

hy anante jagad-éçvare
otaà protam idaà yasmin
tantuñv aìga yathä paöaù

etad hetuka-bädhätmakaà karma. çré-çukaù.

tasmät-therefore; eçaù-this; tat-His; mahimä-glory; api-also; varëyate-is described; na-

not; etat-this; citram- wonderful; bhagavati-in the Supreme Personality of Godhead; hi-
certainly; anante-in the unlimited; jagat-éçvare-the master of the universe; otam-lengthwise;
protam-breadthwise; idam- this universe; yasmin-in whom; tantuçu-in the threads; aìga- O
king; yathä-as much as; paöaù-a cloth; etat-this; hetuka-bädha-cause; ätmakam-self;
karma-action; çré-çukaù-spoken by Çukadeva Gosvämé.

Recounting the story of Balaräma's killing of the demon Dhenuka, Çukadeva Gosvämé
specifically praised Lord Balaräma, and clearly described Him as the Personality of Godhead
in the following words (Çrémad-Bhägavatam 10.15.35):

"As the thread in a cloth spreads both lengthwise and breadthwise, so everything we see
within this cosmic manifestation is directly and indirectly existing in Lord Balaräma, the
Supreme Personality of Godhead. This is not very wonderful for Him."*

Anuccheda 85

kià ca

saptamo vaiñëavaà dhäma

yam anantaà pracakñate

345
garbho babhüva davakyä
harña-çoka-vivardhanaù

garbhe babhüva na tu garbhe babhüveti saptamy-antänuktyä säkñäd devävatäratvaà

sücitam. sa eva.

kim ca-furthermore; saptamaù-the seventh; vaiñëavam-of Lord Viñëu; dhäma-a plenary

expansion; yam-unto whom; anantam-by the name Ananta; pracakñate-is celebrated;
garbhaù-embryo; babhüva-there was; devakyäh-of Devaki; harça-çoka-vivardhanaù-
simultaneously arousing pleasure and lamentation; garbhe babhüva-apeared in the womb;
na-not; tu-but; garbhe-in the womb; babhüva-appeared; iti-thus; saptamé-seventh; anta-
after; anuktyä-not describing; säkñät-directly; deva=of the Supreme Personality of Godhead;
avaräratvam-appearance; saù-He; eva-certainly.

Lord Balaräma, The seventh son of Devaké, is described as a viñëu-tattva plenary portion
of Lord Kåñëa in the following quote from Çrémad-Bhägavatam (10.2.5) describing His
appearance in Devaké's womb:

"Some of their relatives, however, began to follow Kaàsa's principles and act in his
service. After Kaàsa, the son of Ugraasena, killed the six sons of Devaké, a plenary portion of
Kåñëa entered her womb as her seventh child, arousing her pleasure and her lamentation.
That plenary portion is celebrated by great sages as Ananta, who belongs to Kåñëa's second
quadruple expansion."

346
 About the Translator

Peter Viggiani, an accomplished Sanskrit and Bengali scholar, is an initiated

disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Founder/Acharya
of the International Society for Krishna Consciousness. Peter took the spiritual name
“Kusakratha dasa” in 1971 spending many years thereafter constantly studying the
ancient Vedic scriptures of India, learning the Sanskrit and Bengali languages the
literatures are written in. Even before coming to Krsna Consciousness, Peter had been
voracious reader of philosophy, studying the Bhagavad-gita and other spiritual literatures
even as a young boy.

His spiritual master, Srila Prabhupada, had translated and published between the years of
1965 and 1977, the most important Vedic texts, namely Bhagavad-gita, Bhagavata-
Purana, Bhakti-rasamrta-sindhu, Chaitanya-Caritamrta, and many others establishing the
“Bhaktivedanta Book Trust” for their distribution.

Srila Prabhupada on several occasions expressed his intention to translate all the
Vaisnava writings for the benefit of mankind, and it is to the credit of Kusakratha dasa,
in service to his spiritual master, that he has so far translated dozens of these ancient
spiritual texts set down by the chief Vedic scholars and spiritual leaders of India’s past.
We are most indebted to Kusakratha das for his prodigious output, he has rendered a
great service to all devotees of God through his sublime Krsna Bhakti.

His Divine Grace A.C Bhaktivedanta Swami Prabhupada

Founder/Acarya of the International Society for Krsna Consciousness

Srila Prabhupada appeared in Calcutta, India in 1896. Meeting his own spiritual
master His Divine Grace Srila Bhaktisiddhanta Sarasvati in 1922 he took formal initiation
in 1933. At the very first meeting, Srila Bhaktisiddhanta requested Srila Prabhupada to
broadcast Vedic knowledge in the English language.

In the years that followed Srila Prabhupada took up that desire, writing a
commentary on Bhagavad-gita and founding a fortnightly magazine, “Back to Godhead”,
in 1944. Actively endeavoring to teach Krsna Consciousness while in household life, Srila
Prabhupada retired in 1954 to devote more time to his studies and spiritual master’s
service. Residing in the holy city of Vrndavana for some 11 years, he formally took to the
renounced order of life, sannyasa, in 1959. Constantly pursuing his spiritual masters
request to broadcast the Vedic knowledge, Srila Prabhupada began planning a world-
wide movement, and started the translation work of his life’s opus, Srimad Bhagavatam,
revered in the Vedas as the essence of all Vedic knowledge.

347
 Srila Prabhupada struggled against many obstacles, and in 1965 left India for
America, carrying very little money, the first three volumes of Srimad-Bhagavatam he
had published, and the order of his spiritual master in his heart. The rest is history. Within
eleven years, up to 1977, a world-wide movement dedicated to exemplifying and
broadcasting the Vedic spiritual knowledge sprouted up, comprising over 200 temples in
fifty countries, a dozen farming communities, and several publishing houses and schools.

Srila Prabhupada initiated some 5,000 disciples, circled the globe fourteen times,
and spoke with countless world leaders, all the while continuing to translate the Vedic
texts into English just exactly in pursuance of his spiritual master’s original instruction
way back in 1926.

The spiritual society Srila Prabhupada founded goes on to this day having
distributed over 500 million literatures in 50 languages, blooming into a world-wide
movement known for its purity, dedication, and international welfare activities of food
distribution.

These writings comprise a veritable library of Vedic philosophy, religion, and

culture and the reader is heartily encouraged to please examine these literatures, they
are a meant to offer a clue for the re-spiritualization of the entire human society, which
although having made rapid material progress, seems to be so much disturbed with
unwanted quarrels and discord.

Readers are heartily encouraged to explore these writings at: http://krishna.com

348