SRI KRSNA-SANDARBHA 

 BY SRILA JIVA GOSWAMI

VOLUME ONE

Anuccheda 1

TEXT 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-samvadini Commemt

By the word nirdharana it is intended that Bhagavan is the ultimate feature of the Absolute Truth.

TEXT 2

"Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan."
Srimad Bhagavatam (1.2.11)

TEXT 3

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

"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

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

However, the Paramatma and Bhagavan features of the Absolute manifest a great variety of qualities, and therefore they require an elaborate description.

TEXT 6

Here we many 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).

TEXT 7

The Paramatma, 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 (Paramatma-sandarbha) of this book.

TEXT 8

" Formerly you said that although the Absolute Truth is one, It is manifestated in three features. What are the qualities of these three features: Brahman, Paramatma and Bhagavan ? " Thinking that this question might arise in the minds of Saunaka and the other sages, Suta Goswami said ( S.B. 1.3.1)

TEXT 9

" In the beginning of the creation, the Lord (Bhagavan) first expanded Himself in the universal form of the purusa 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

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

TEXT 11

The question may be raised : "Why does Bhagavan accept the form of the purusa-incarnation?" To answer this question, Suta Goswami uses the word lokasisrksaya (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, Bhagavan expands Himself as the purusa incarnation.

TEXT 12

One may ask what form the material universes took when they became merged within the body of the purusa-incarnation. To answer this question, Suta Goswami used the word "mahad-adibhih" (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 purusa-incarnation.

TEXT 13

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 enters the ocean." In this way the mahat-tattva and other ingredients of the material world enter the form of the purusa-incarnation.

TEXT 14

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

"Visnu has three forms called purusas. The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodakasayi, who is situated within each universe and the third is Ksirodakasayi, who lives in the heart of every living being."

That first purusa-incarnation, Lord Sankarsana, who lies down on the casual ocean is described in the Brahma-samhita and other Vedic literatures, as well as the verse beginning with the word "jagrhe" which was quoted in Text 9.

TEXT 15

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

TEXT 16

In conclusion, it is Bhagavan who accepts the form of the first purusa-incarnation (Karanodakasayi Visnu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramatma.

Anuccheda 2

TEXT 1

To describe how the second purusa-incarnation arranges the activities of the secondary phase of creation within each universe, (Suta Goswami) speaks the next one and a half verses. (S.B. 1.3.2-3):

TEXT 2

" A part of the purusa 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, Brahma, 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 purusa."

TEXT 3

This verse describes how the second purusa-incarnation (Garbhodakasayi Visnu) enters the universes and lies down (sayanasya) on the Garbhodaka ocean (ambhasi).

TEXT 4

In these verses the words "sayanasya" (resting) and "avayava-samsthanaih" (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 (virat-rupa).

TEXT 5

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 of the Lord is described in the Srimad-Bhagavatam. (2.1.26) :

"Persons who have studied it have realized that the planets known as Patala constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rasatala planets. The ankles are the Mahatala planets and His shanks constitute the Talatala planets."

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

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." - Rg 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." 
 -Rg Veda 10.90.14

TEXT 7

In the Mahabharata's Moksa-dharma Narayaniya (Santi-parva 339.12-14), Lord Garbhodakasayi Visnu, in His form as the master of Svetadvipa, confirms this explanation in the following verses:

TEXT 8

"From My fourth expansion the eternal form of Lord Sesa is manifest. Then Lord Sankarsana 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, Brahma is born, and from Brahma all the material elements as well as the moving and non-moving living entities appear."

TEXT 9

Vedavyasa also explains:

" They who are learned in sankhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sankarsana's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmanifest origins (pradhana) of material creation have emanated from Lord Sankarsana, 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 Sankarsana and He creates Brahma, the grandfather of all living entities."

TEXT 10

The first part of this passage describes the glories of Lord Sankarsana, and the second part, beginning with the words "aniruddho hi", describes the glories of Lord Aniruddha. The word "lokesu", means "in each universe" and the word "mahatma" means the all pervading Supersoul (paramatma). The word "vyaktatvam" means "manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment.

TEXT 11

Because Suta Goswami wanted to emphasize that all Visnu-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 Satvata Tantra to avoid specifically naming the various purusa-incarnations when he spoke the verse beginning "visnos tu trini rupani" (which has been quoted in Anuccheda 1, Text 14).

TEXT 12

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

"The Supreme original Personality of Godhead, Lord Sri Krsna, expanding His plenary portion as Maha-Visnu, 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

In his commentary on the first line of this verse, Sridhara Svami explains :

" The phrase "sa esa adyah refers to Bhagavan, the Supreme Personality of Godhead, who appears as the purusa-incarnation, and thus creates, maintains and annihilates the material worlds." 

TEXT 14

The first purusa-incarnation is also described in Srimad-Bhagavatam (2.6.42):

"Karanarnavasayi Visnu 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, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and non-moving."

TEXT 15

Sridhara Swami explains in his commentary:

" In this verse the word 'parasya' means of the Supreme Personality of Godhead and the word 'purusah' means the purusa-incarnation, who creates the material world.

" This first purusa-incarnation (Karanodakasayi Visnu) is described in the Rg Veda 10.90.1 : The Supreme Personality of Godhead then appeared as the first purusa-incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purusa-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.

" We may also note in the connection that the Lord accepts the form of the purusa-incarnation (adyo vatarah) in order to enjoy transcendental pastimes."

TEXT 16

In the same way, in Srimad-Bhagavatam (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 Maha-Visnu and by the force of time, the total material elements were produced."

TEXT 17

The next verse from Srimad-Bhagavatam (3.20.27) along with Sridhara Svami's commentary, should be carefully studied.

Note : The verse and commentary are given below.

Srimad-Bhagavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahma, Brahma brought his intelligence to bear and with the intelligence invoked he began to create the universe as it was before."

Sridhara Svami's Commentary: " This verse explains that the Lord lies down on the waters (salilasaye) of the Garbhodaka ocean (garbhodakasyantah) and enters (adhisthita) the heart of Brahma. By his own intelligence the seemingly independent Brahma then created all the forms and names of the material universe."

TEXT 18

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

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

Anuccheda 3

TEXT 1

These two forms (Bhagavan-Vasudeva and the purusa-incarnation) possess the same spiritual quality. This is described (by Suta Goswami in Srimad-Bhagavatam 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

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

TEXT 3

The transcendental nature of the form of the Supreme Personality of Godhead is described in the following prayer offered by Brahma to Garbhodakasayi Visnu (Srimad-Bhagavatam 3.9.3):

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

TEXT 4

In the Srimad Bhagavatam verse (1.3.3) quoted in Text 1, the word "visuddham" (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 of material contamination. The word "urjitam" (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

The Taittiriya Upanisad (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

" In the first three verses of the First Canto, Third Chapter of Srimad-Bhagavatam (quoted in Anuccheda 1 Text 9, Anuccheda 2 Text 2 and Anuccheda 3 Text 1), the place of residence and the activities of the purusa-incarnation were described by Suta Goswami. Then, in Verse 4, he described the Lord's transcendental form in the following way:

TEXT 2

" The devotees, with their perfect eyes, see the transcendental form of the purusa 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 decorated with thousands of helmets and glowing earrings and are adorned with garlands."

TEXT 3

In this verse the words "ado rupam" indicate the form of the purusa-incarnation, and the words "adabhra-caksusa" 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 that all, is attainable by unalloyed devotion." Bhagavad-gita 8.22

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

TEXT 4

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

TEXT 5

In the following verses from the Third Canto, Eighth Chapter of Srimad Bhagavatam, Maitreya Muni describes the form of the second purusa-incarnation (Garbhodakasyai Visnu).

TEXT 6

" 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, tulasi leaves and flower garlands, mocked the scene on the mountain."

TEXT 7

" 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."

TEXT 8

" Like a great mountain, the Lord stands as the abode for all moving and non-moving 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-naga; 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

TEXT 9

In Srimad-Bhagavatam (9.14.2) Sukadeva Goswami says:

" Lord Visnu (Garbhodakasayi Visnu) is also known as Sahasra-sirsa Purusa. From the lake of His navel sprang a lotus, on which Lord Brahma was generated. Atri, the son of Lord Brahma, was as qualified as his father."

TEXT 10

In order to clarify the exact nature of Sri Bhagavan, Suta Goswami says that the second purusa-incarnation (Garbhodakasayi Visnu) is the origin from whom the other incarnations of Godhead emanate. He says (Srimad-Bhagavatam 1.35):

Anuccheda 5

" This form (the second manifestation of the purusa) 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

In the verse the word "etat" means that form which is situated within the material universe. The word "nidhanam" indicates that Garbhodakasayi Visnu 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 "bijam" means origin.

The second purusa-incarnation is not only the source of the visnu-tattva forms of the Supreme Lord, but is also the source of the individual living entities (jivas). This is confirmed by the phrase "yasyamsamsena".

Sarva-samvadini Comment

TEXT 1

That the Supreme Lord is the creator of the individual living entities (jivas) is confirmed by the following statement of Srimad-Bhagavatam (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

Although desiring to elaborately describe the innumerable incarnations of the Supreme Personality of Godhead (visnu-tattva), and His potencies (jiva-tattva), Suta Goswami briefly summarizes the list of these incarnations and only describes twenty incarnations in this chapter of Srimad-Bhagavatam
(Canto one, Chapter three)

TEXT 2

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

" First of all, in the beginning of creation, there were the four unmarried sons of Brahma (the Kumaras), who, being situated in a vow of celibracy, underwent severe austerities for realization of the Absolute Truth."

TEXT 3

In this stanza the phrase "sa eva devah" refers to the second purusa 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, Suta Goswami explains (1.3.28):

" All the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead."

We may also note that the word "kaumaram" in this verse refers to the Four Kumaras and the word "brahma " means having become qualified brahmanas.

Anuccheda 7

The Lord's second incarnation is described in Srimad-Bhagavatam (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 of the welfare of the earth.

Sarva-samvadini Comment

TEXT 1

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

TEXT 2

In the beginning of the creation, during the reign of Svayambhuva 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 Daksa, 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 Hiranyaksa. During the reign of the sixth Manu, the Lord asumed the form of a boar for the second time, fought with Hiranyaksa and again lifted the earth from the Garbhodaka ocean.

TEXT 3

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

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

The following explanation also appears in the Puranas:

" 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

Although everything had been destroyed at the end of the fifth Manu's reign, in the beginning of Caksusa's (the sixth Manu) reign, Daksa (the grandfather of Lord Varaha's opponent, Hiranyaksa) helped to re-create the class of living entities known as demigods. This is confirmed in the Srimad-bhagavatam
(4.30.49):

" His previous body had been destroyed, but he the same Daksa, inspired by the supreme will, created all the desired living entities in the Caksusa manvantara"

Anuccheda 8

TEXT 1

The third incarnation is described in Srimad Bhagavatam (1.3.8):

" In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, 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

In this verse the word "rsi-sargam" means the millenium of the rsis and the word "devarsitvam" refers to Narada. The words "tantram satvatam" means the Vaisnava scripture Narada-pancaratra. "karmanam" means the transcendental activities of devotional service. The words "naiskarmyam yatah" explain that the activities 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

The Lord's incarnation, the Lord became Nara and Narayan, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses."

Sarva-samvadini Comment

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 "kalayah" refers to Mukti-devi, 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 Narayana Rsis, the two sons of Dharma and Mukti.

Anuccheda 10

The Lord's fifth incarnation is described in the Srimad Bhagavatam (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 Asuri Brahmana, for in course of time this knowledge had been lost."

Sarva-samvadini Comment

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

" The Supreme Personality of Godhead appeared as Lord Kapila and spoke the original Sankhya philosophy, which eloquently presents the same philosophy expounded in all the Vedic literatures. This incarnation of the Lord instructed the Brahmana Asuri, many great demigods headed by Brahma and many sages, headed by Bhrgu."

" An imposter later assumed the name Kapila and spoke an illogical, atheistic theory, to his disciple named Asuri and claimed his atheism to be the actual Sankhya philosophy. In this way there are two contradictory philosophies, both bearing the same name of Sankhya."

Anuccheda 11

TEXT 1

The sixth incarnation is described in Srimad-Bhagavatam (1.3.11):

" The sixth incarnation of the purusa was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others (Yadu, Haihaya, etc)."

TEXT 2

The fourth Canto of Srimad Bhagavatam relates the story of Atri Muni's prayer to have a son exactly like the Supreme Personality of Godhead.

TEXT 3

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

TEXT 4

This is described in the Pati-vrata narration of the Brahmanda Purana:

" Anasuya offered obeisances and prayed before Lords Brahma, Visnu and Siva: 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

In this verse (S.B. 1.3.11, quoted at the beginning of this anuccheda) the word "anviksikim" means on the subject of transcendence". This incarnation of the Lord as the son of Arti Muni is known as Dattatreya.

Anuccheda 12

The Supreme Lord's seventh incarnation is described in the following verse (S.B. 1.3.12):

" The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of Svayambhuva Manu and was assisted by demigods such as His son Yama."

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

Sarva-samvadini Comment

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

Anuccheda 13

The Supreme Lord's eighth incarnationis described in Srimad Bhagavatam (1.3.13):

" The eigth incarnation was King Rsabha, son of King Nabhi and his wife, Merudevi. 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 Rsabhadeva.

Sarva-samvadini Comment

Anuccheda 14

The Lord's ninth incarnation is described in S.B. (1.3.14):

" O brahmanas, in the ninth incarnation, the Lord prayed for by sages, accepted the body of a king (Prthu) who cultivated the land to yield various produces and for that reason the earth was beautiful and attractive."

In this verse the words "parthivam vapuh" mean the body of a king," and the word "dugdha" means milking and the word "usattamah" means beautifully attractive."

Anuccheda 15

TEXT 1

The Lord's tenth incarnation is described in S.B. (1.3.15):

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

TEXT 2

We may note in this verse the description of the great inundation at the conclusion of Caksusa 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

This partial devastation is described in the First Canto of the Visnu-dharmottara Purana, where Maharaj Vajra asks Markandeya Muni :

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

Markandeya replied:

" O descendent of Maharaja Yadu, O best of kings, at the end fo 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

This description of the partial devastation at the end of the reigns of Caksusa and the other Manus is also found in the Hari-vamsa and its commentaries.

Sarva-samvadini Comment

TEXT 1

We may note that, just as Lord Varaha 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 the both incarnations into one narrative.

TEXT 2

Lord Matsya (the fish incarnation) is described in the next verse from S.B. (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 my end of the millennium, the Vedas come out of my (Brahma's) mouth and the Lord enjoys those vast waters and protects the Vedas. "

Anuccheda 16

The eleveth incarnation is described in the next verse of S.B. (1.3.16):

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

Sarva-samvadini Comment

Prayed to by the demigods, the Lord appeared as Kurma-avatara and held up the Mandaracala Hill. Some commentators say Lord Kurma appeared during the Padma-kalpa, and others say He appeared at the beginning of the kalpa.

Anuccheda 17

TEXT 1

The twelfth and thirteenth incarnations are described in the next verse of S.B. (1.3.17):

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

TEXT 2
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 Mohini-devi in the thirteenth incarnation. In the phrase "suran apayayat" (gave drink to the demigods), the word "nectar" should be understood, although unexpressed. What was the form of Mohini-devi like ? This is answered by the words "mohinya striya" (by the charming beauty of a woman). What activities did the Lord perform in this incarnations ? The Lord allured and bewildered the atheists. In this way three incarnations of the inconquerable Supreme Personality of Godhead are described.

Sarva-samvadini Comment

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 Kasi during the reign of the seventh Manu.

Anuccheda 18

The Lord's fourteenth appearance, in the form of Lord Nrsimha, is described in the next verse of S.B. (1.3.18)

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

Anuccheda 19

The fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana (Vamana) and visited the arena of sacrifice arranged by Maharaja 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. "

Sarva-samvadini Comment

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

Anuccheda 20

The sixteenth incarnation of the Lord is described in the following verse from S.B. (1.3.20)

" In the sixteenth incarnation of the Godhead, the Lord (as Bhrgupati) annihilated the administrative class (ksatriyas) twenty-one times, being angry with them because of their rebellion against the brahmanas (the intelligent class)."

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

Sarva-samvadini Comment

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

Anuccheda 21

The seventeenth incarnation is described in the next verse of Srimad Bhagavatam (1.3.21):

" Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni and he divided the one Veda into several branches and sub-branches, seeing that the people in general were less intelligent."

Sarva-samvadini Comment

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

Anuccheda 22

TEXT 1

The Lord's eighteenth incarnation is described in next verse of Srimad Bhagavatam (1.3.22):

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

TEXT 2

The word "naradevatam" in this verse refers to Lord Ramacandra, the descendant of Maharaj Raghu and the word "atah param" indicates that Lord Rama appeared in the eighteenth cycle of four yugas. Lord Rama is directly the Supreme Personality of Godhead. The chapters of the Skanda Purana known as the Rama-gita recount Lord Rama's revelation of His Universal Form as well as the prayers offered to Him by Brahma, Visnu and Siva.

Sarva-samvadini Comment

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

Anuccheda 23

TEXT 1

The next verse (S.B. 1.3.23) describes the ninteenth and twentieth incarnations:

" In the ninteenth and twentieth incarnation, the Lord advented Himself as Lord Balarama and Lord Krishna in the family of Vrsni (the Yadu dynasty) and by so doing He removed the burden of the world."

TEXT 2

By using the word "bhagavan" in this verse, Suta Goswami says that Lord Krsna is directly Bhagavan, the original form of the Personality of Godhead. He is not an expansion of the purusa-incarnation Lord Aniruddha.

TEXT 3

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

TEXT 4

We may note there that Lord Balarama is not an expansion of Lord Aniruddha. Just as Lord Krishna is directly the original form of Lord Vasudeva, in the same way, Lord Balarama is the original formof Lord Sankarasana. This is the proper understanding of the transcendental forms of Lord Krishna and Balarama.

Anuccheda 24

The next verse (S.B. 1.3.24) describes the twenty-first incarnations :

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

Sarva-samvadini Comment

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

The twenty-second incarnation is described in the next verse
(S.B. 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 Visnu Yasa. At this time the rulers of the earth will have a degenerated in to plunderers."

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

Sarva-samvadini Comment

TEXT 1

Lord Buddha and lord Kalki are both empowered (avesa) incarnations who appear in every Kali-yuga. This is confirmed in Visnu-dharma Purana:

TEXT 2

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

TEXT 3

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

TEXT 4

The Supreme Personality of Godhead then enters the heart 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

Wishing to indicate the Lord's other innumerable other incarnations not described in this passage, such as Hayagriva,Hari, Prsnigarbha, Vibhu, Satyasena, Vaikuntha, Ajita, Sarvabhauma, Visvaksena, Dharmasetu, Sudhana, Yogesarva, Brhadbhanu, Sukla and many others, Suta Goswami spoke the following verse (S.B. 1.3.26):

TEXT 2

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

TEXT 3

In this verse the words "harer avatara asankhyeyah sahasrasah" indicate the innumerable celebrated incarations of Lord Hari. Why the incarnations of the Lord are innumberable is described in the word "sattva-nidheh" (transcendental treasure). The Lord is like an immeasurely valuable jewel that has the power to appear in an unlimited number of forms.

TEXT 4

In this verse an appropriate example is given: the incarnations of the Personality of Godhead are compared to innumerable (sahasrasah) rivulets (kulyah) flowing from inexhaustible (avidasinah) sources of water (sarasah).

TEXT 5

" Some of the incarnations mentioned in this list of Srimad Bhagavatam are living entities empowered with certain potencies of the Lord. The Four Kumaras, Narada and others are empowered with transcendental knowledge and devotional service. King Prthu and others are specifically empowered with the potency to perform remarkable deeds (kriya-sakti). Some of these listed incarnations are personal appearances on the Lord's part. This is confirmed in the Lord's own declaration :

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

TEXT 6

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-samhita (5.39):

Sarva-samvadini Comment

TEXT 1

The Supreme Personality of Godhead appears in three kinds of incarnations: 1. svayam-rupa or His original form; 2. tad-ekatama-rupa or forms appearing slightly different from His original feature and 3. avesa-rupa or individual living entities granted some extraordinary power by the Lord.
The tad-ekatma-rupa incarnations are of two kinds: 1. tat-sama or those directly like the Lord's original form and 2. tad-amsa or incarnations expanded from the Lord's form and manifesting only part of His qualities.
The avesa-rupa 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

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

" Krsn, who is known as Govinda, is the supreme controller. He has and 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

Examples of the Lord's tat-sama incarnations are:
1. Narayana, the Lord of Vaikuntha and 2. Lord Vasudeva, who appears within the material world.
Examples of the Lord's tad-amsa incarnations are:
1. Lord Sankarsana and the many forms of the Lord expanded from Him and 2. Lord Matsya and many similar other incarnations.
Examples of the avesa incarnations are:
1. Narada, who is empowered with pure devotional service, 2. the Four Kumaras, who are empowered with transcendental knowledge and 3. Sesa and Maharaj Prthu, who are empowered with extraordinary power to perform remarkable deeds.

TEXT 4

no translation given

TEXT 5

The Lord's original form (svayam-rupa) is Sri Krishna. Examples of the Lord's tat-sama incarnations are Lord Nrsimha and Lord Ramacandra. Examples of the Lord's vaibhava-rupa are Lord Varaha and Lord Hayagriva. Most of the other incarnations are considered to be prabhava-rupa forms of the Lord.

TEXT 6

Because of Their different activities, the incarnations of the Lord are divided into three categories: 1. purusa-avataras, 2. guna-avataras (incarnations in charge of the modes of material nature) and 3. lila-avataras (pastime-incarnations). These incarnations of the Lord have been elaborately described both in the Paramatma-sandarbha (2.18) and in the verses of Srimad Bhagavatam (1.3.6-28) already quoted in the first portion of this Krsna-sandarbha.
These incarnations of the Lord are further divided into five categories: 1. dvaiparadha-avatara (incarnations who appear in each lifetime of Brahma), 2. kalpa-avatara (incarnations who appear in each kalpa), 3. manvantara-avatara (incarnations who appear in the reign of the Manus), 4. yuga-avatara (incarnations who appear in each yuga) and 5. svecchamaya-samaya-avatara (incarnations who appear whenever They wish).

Examples of these kinds of incarnations follow: 1. The purusa-avataras are dvaiparadha-avataras, 2. Lord Ksirodakasayi Visnu and similar incarnations are kalpa-avataras, 3. Lord Yajna and similar incarnations are manvantara-avataras, 4. Lord Sukla and similar other incarnations are yuga-avataras and 5. Lord Sri Krsna, Lord Balarama and other forms of the Lord are svecchamaya-samaya-avataras.

TEXT 7

A list of the manvantara-avataras follows: 1. Yajna, 2. Vibhu, 3. Satyasena, 4. Hari, 5. Vaikuntha, 6. Ajita, 7. Vamana, 8. Sarvabhauma, 9. Rsabha, 10. Visvaksena, 11. Dharmasetu, 12. Sudhama, 13. Yogesvara and 14. Brhadbhanu.
The Rsabha mentioned here is the son of Ayusmat. The Rsabha who is the son of Maharaja Nabhi is a different person.

Lord Yajna is an empowered living entity (avesa-rupa). This is confirmed by ample evidence in the Vedic literature.
The Vedic literature states that Lord Hari, Lord Vaikuntha and Lord Vamana, are vaibhava forms of the Lord. Most of the other incarnations in this list are prabhava-rupa forms of the Lord, although there is not a very elaborate description of Their status.

TEXT 8

The yuga-avataras are: 1. Sukla, 2. Rakta, 3. Syama and 4. Krsna.

TEXT 9

The purusa-avataras appear before the birth of Brahma and the other living entities. The Four Kumaras, Narada, Varaha, Matsya, Yajna, Nara-Narayana, Rsis, Kapila, Dattatreya, Hayagriva, Hamsa, Prsnigarbh, Rsabhadeva and Prthu appear during the reign of Svayambhuva Manu. Varaha and Matsya appear in both the Svayambhuva and Caksusa periods. Nrsimha, Kurma and Mohini-devi appear in the reign of Caksusa Manu. Kurma appears in the beginning of the kalpa and Dhanvantari appears in both Caksusa and Vaivasvata milleniums. Balarama, Krsna, Buddha and Kalki appear in the reign of Vaivasvata Manu. This is the schedule of the Manvantara-avataras and yuga-avataras.

Anuccheda 27

Suta Goswami now describes the potencies of the Lord 
(S.B. 1.3.27):

" All the rsis, 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 Prajapatis."

TEXT 2

The word "kala" in this verse means "potencies" (vibhuti). Those comparatively less powerful are called vibhuti, and those more powerful are called avesa incarnations.

Anuccheda 28

After concluding the description of the various expansions of Lord Paramatma and His various potencies, Suta Goswami proceeds to describe the original form (Bhagavan) of the Personality of Godhead in the next verse of (S.B. 1.3.28):

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

TEXT 2

In this verse the word "ete" (all these) refers to the incarnations previously described in this chapter of Srimad Bhagavatam. The word "ca" (and) is meant to include all the incarnations not mentioned in this list. The word "pumsah" means of the Supreme Personality of Godhead who expands as the purusa-incarnations" and the words "amsa-kalah" mean plenary portions and portions of the plenary portions."

TEXT 3

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 (avesa incarnations) and incarnations of the Lord's potencies (kala).

TEXT 4

Someone may protest: Krsna has already been described as the twentieth in the list of incarnations. For this reason, when Suta Goswami says "Krsnas to bhagavan" the intention is that Bhagavan refers to Lord Vasudeva, the origin of the purusa incarnation.

TEXT 5

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

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

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

TEXT 6

This verse conclusively proves that Krsna is the original Personality of Godhead and the source of all the incarnations and not simply an expansion of Visnu. This is emphasized by the use of the word "svayam" (in person). Krishna 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

Someone may object: Has not Krsna 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 "Krsna 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.

TEXT 8

In the description of the Agnistoma sacrifice, the Sruti-sastra explains:

" If the Udgata priest leaves prematurely and does not complete the sacrifice, he becomes ineligible to receive the priestly remuneration. If his assistant, the Pratiharta 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

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 Krsna in the list of incarnations is overruled by the statement that appears at the conclusion of the description of the incarnations: that Krsna is the original Personality of Godhead.

TEXT 10

Someone may object: Your Purana may say that Krsna is the original form of the Personality of Godhead, but this conception of God is contradicted by the ultimate scriptural authority: the Sruti-sastra. The actual authority is the Sruti, as confirmed in Vedanta-sutra, which, eloquently explained by Sankaracarya in Sariraka-bhasya, says (Vedanta-sruti 3.3.50):

sruty-adi-baliyastvac ca na badhah
" There is no fault in this statement because the Sruti is the most significant and conclusive evidence."

To this I reply: The Sruti-sastra does not contradict the Bhagavatam's explanation that Krsna is the Original Supreme Personality of Godhead. The Sruti clearly explains:

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

The passage in the Vajasaneyi-samhita that begins with the phrase "manascit" and that recounts the story of Agnideva clearly refutes the misconception that the Supreme Godhead is not independent and clearly explains that because teh Godhead is full of all knowledge He must therefore also be supremely independent and free to do whatever He likes.

The Sruti does not deny that Krsna is the Original Supreme Personality of Godhead, but rather, by describing the Lord's supreme independence, supports it.

TEXT 11

Although Krsna is sometimes not specifically declared the original Personality of Godhead, when Krsna is counted in this (Bhagavatam, Ist Canto, 3rd Chapter) list of incarnations, He is declared the original Godhead in the phrase "bhagavan aharad bharam (The original Personality of Godhead then removed the burden of the world)".

Therefore, even though counted in the list of incarnations, Krsna 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

This is confirmed in Brahma-samhita (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 Rama, but who personally appears in His supreme original form as Lord Krsna."

TEXT 13

The word incarnation is defined: " The descent of the Supreme Personality of Godhead into the material world."

Because Lord Balarama is Lord Krsna's constant intimate companion, therefore Lord Balarama cannot be an expansion of the purusa-incarnation, but He must be a direct expansion of Lord Krsna.

By using the word "tu" (but), Lord Krsna is clearly distinguished from the "amsa-kalah" (plenary portions and parts of the plenary portions of the purusa-incarnation). Lord Krsna is not another expansion of the purusa-incarnation.

TEXT 14

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

TEXT 15

The words "pumsah" (the purusa-incarnations) and "bhagavan" (the Original Personality of Godhead) are also used in this chapter of Srimad Bhagavatam (Canto one Chapter three), in the first verse (jagrhe paurusam rupam bhagavan mahad-adibhih) and in verse 23, where the Lord is described with His brother (rama-krsnav it bhuvo bhagavan aharad bharam). To refute any argument by the learned that it should be interpreted to have a different , hidden meaning, the word "bhagavan" is used twice in this chapter. This is so just as the word jyotih is repeated in the chapter describing the jyotistoma-yajna (vasante vasante ca jyotisa yajeta: every spring one should offer a jyotistoma-yajna).

TEXT 16

The tattvavada-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 "bhagavan 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 
"svamsa-kalah" (The incarnations, which are His own plenary portions and portions of the portions, are His forms). His forms are not vibhinnamsa (seperated parts), as are the jivas."

TEXT 17

This is confirmed in the Varaha Purana:

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

TEXT 18

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

TEXT 19

Here it is said that both the Original Personality of Godhead and His expansions (amsas) are equally powerful. In the phrase "yathavidasinah kulyah sarasah syuh sahasrasah" (The incarnations of the Lord are innumerable like rivulets flowing from inexhaustible 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 Vasudeva and Lord Aniuruddha are equal in all respects, Lord Aniruddha sometimes devotedly meditates on Lord Vasudeva. To argue that this is contradicted by the Sruti-sastra 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

This is confirmed in Srimad Bhagavatam (3.8.3-4):

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

TEXT 21

This verse clearly states that Lord Vasudeva is superior to Lord Sankarsana. These gradations of higher and lower do not refer to Krsna. The phrase krsnas tu (but Krsna) separates Him from them. Krsna is then declared to be "bhagavan svayam" (the original Supreme Personality of Godhead).

TEXT 22

This is also confirmed in Vedanta-sutra (2.3.45):

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

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

TEXT 23

As the splendid sun is not like the tiny fireflies, so the svamas expansions, such as Lord Matsya, are not like the jivas. This difference is clearly enunciated in the statement 
"Krsnas tu bhagavan svayam" (Lord Sri Krsna is the Original Personality of Godhead).

TEXT 24

The word "indrari" 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 "indrari" is followed by the phrase beginning "mrdayanti". This verse is spoken by Sri Suta Goswami.

Anuccheda 29

TEXT 1

In this way Sri Krsna is the Original Personality of Godhead (Bhagavan). Because He is all-pervading, the Purusa-incarnation is known as the Paramatma (Supersoul).

TEXT 2

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

TEXT 3

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

TEXT 4 & 5

This third chapter in the First Canto of Srimad Bhagavatam 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 camsa-kalah pumsah" verse (1.3.28) in the paribhasa-sutra (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 Srimad-Bhagavatam.

TEXT 6

Because in the opening statement of a book the truth (pratijna) the book intends to establish is presented, in these descriptions of the incarnations, one should know that Krsna is the original Supreme Personality of Godhead and the others are expansions of the purusa-incarnation.

TEXT 7

A paribhasa-sutra is defined in the following quote:

" A paribhasa-sutra 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

The paribhasa-sutra is only stated once in a book and it is not repeated. A single paribhasa-sutra may govern the contents even of a very large book with millions of statements or arguments. An example of this is the paribhasa-sutra 
"vipratisedhe param karyam," which governs the entire TEXT of Panini's Astadhyayi.

TEXT 9

Someone may object: Many verses in the TEXT of Srimad-Bhagavatam contradict the statement of your so-called paribhasa-sutra. If this verse contradicts the TEXT of the book it is supposed to explain, then the argument that it is the paribhasa-sutra for Srimad-Bhagavatam is certainly a very weak and doubtful argument.

TEXT 10

To this objection I reply: Srimad-Bhagavatam 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 Bhagavatam demands that it be prefaced by a paribhasa-sutra to explain the subject matter to follow.

TEXT 11

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

TEXT 12

For example, the Chandogya Upanisad explains that the Abstract Brahman effulgence is the actual feature of the Absolute Truth. This is confirmed in the statement "Akasasyanutpattih" (The primeval Brahman effulgence is without an origin in time.) The Brhad-aranyaka Upanisad (4.5.6) explains "atmani vijnate sarvam idam vijnatam bhavati" (When the Supreme Self is understood, then everything becomes known.). The Brhad-aranyaka Upanisad further says (2.4.5): "idam sarvam yad ayam atma" (Everything that exists is nothing but the Supreme Self.) In this way the most authoritative statements of the Sruti describe the Absolute Truth as the Abstract Brahman effulgence and refute your idea that the Absolute Truth is the Personality Krsna.

TEXT 13

The actual Vedic authorities, who accept Sridhara Swami as their leader, repeatedly refute these arguments.

TEXT 14

Because in the first (Tattva) sandarbha the truths that the opinion of Srimad-Bhagavatam is perfect, and the statements of the Srimad-Bhagavatam 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 Srimad-Bhagavatam just as courtiers follow their king's orders.

TEXT 15

Now let us consider whether the verses of Srimad-Bhagavatam contradict the statement of the paribhasa-sutra ("Krsnas tu bhagavan svayam"). The statement "tatramsenavatirnasya" 
(S.B. 10.1.2) may be presented as a statement contradicting the assertion of our paribhasa-sutra, and someone may claim that these words mean " The Supreme Godhead appeared in this material world by expanding Himself as Sri Krsna ". Actually, however, this is not the proper interpretation of these words. The word "amsena" should be understood to mean "with His plenary portion, Lord Baladeva", and the entire statement should be interpreted: " The Supreme Personality of Godhead, Lord Krsna, apppeared in this material world accompanied by His plenary portion, Lord Baladeva."

The statement "kalabhyam nitaram hareh" (S.B. 10.20.48) may also be presented as a statement contradicting our paribhasa-sutra and someone may claim that these words mean " The Supreme Godhead appeared in the forms of His two expansions, Krsna and Balarama." Actually, however, this is not the proper interpretation of these words. "Kalabhyam" (by the two plenary portions) is not actually one word, but the two words
"kala" and "abhyam", joined by sandhi. The phrase "harer kala" means the earth planet, which is one of Lord Hari's many potencies and "abhyam" means "by Krsna and Balarama". The actual meaning of this statement is: " The earth planet appeared very beautiful because of the presence of Krsna and Balarama."

TEXT 16

Someone may claim that the verse "distyamba te kuksi-gatah parah puman amsena saksad bhagavan bhavaya nah" from Srimad Bhagavatam (10.2.41) contradicts the view presented in our paribhasa-sutra ("Krsnas tu bhagavan svayam"). Such a person may interpret this verse from Srimad Bhagavatam to mean " O mother Devaki, for your good fortune and ours, the Supreme Personality of Godhead Himself has expanded into His plenary portion known as Krsna. In His Krsna-expansion, He is now within your womb."

This is not the proper way to understand the meaning of this verse. The word "amsena" 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 Devaki, the Supreme Personality of Godhead formerly appeared as Lord Matsya and His many other incarnations just for our good-fortune. He has now appeared with your womb, in His original form of Lord Krsna."

TEXT 17

Someone may claim that the statement of our paribhasa-sutra is contradicted by the following verse from (S.B. 10.2.18): "tato jaganmangalam acyutamsam". 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 Krsna and appeared in this material world."

The world "acyutamsam" in this verse is actually an anyapadartha-bahuvrihi-samasa and it means " He in whom all the incarnations of Godhead are present." The actual meaning of these words of Srimad Bhagavatam is: Thereafter, the Original Personality of Godhead, Lord Krsna, 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

The Lord Krsna is the Original Personality of Godhead is confirmed in the third line of this verse (S.B. 10.2.18):
"sarvatmakam atma-bhutam" (Lord Krsna is the Original Personality of Godhead, the cause of all causes and origin of the all-pervading Supersoul)."

TEXT 19

An unintelligent critic may try to refute the statement of our paribhasa-sutra by pushing forward this verse from Srimad-Bhagavatam (10.43.23):

etau bhagavatah saksad
 dharer narayanasya hi
avatirnav ihamsena
 vasudevasya vesmani 

and he may interpret this verse to mean: "Krsna and Balaram, who are both plenary expansions of the Original Personality of Godhead, Lord Narayana, have descended to this material world, appearing in the home of King Vasudeva."

In this verse the word "amsena" does not mean as an expansion of Lord Narayana, 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, Krsna and Balarama, have descended to this material world accompanied by all Their plenary expansions. They have appeared in the home of King Vasudeva."

TEXT 20

Attempting to discredit the validity of our paribhasa-sutra, someone may quote the following verse from Srimad-Bhagavatam:

tav imau vai bhagavato
 harer amsav ihagatau
bhara-vyayaya ca bhuvah 
 krsnau yadu-kurudvahau

Our critic may try to interpret this verse to mean: "Krsna and Arjuna are plenary expansions of Nara and Narayana Rsis 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 "agatau" is the subject of the sentence, in the nominative case. The word "krsnau" is in the accusative case. The word "bhagavatah" means The Supreme Personality of Godhead, the origin of all incarnations of Godhead", and "hareh" means of the purusa-incarnation." The words "tau imau amsau" refer to Nara-Narayana Rsis and these words are in the nominative case. The word "krsnau" in the accusative case refers to Krsna and Arjuna. The meaning of the sentence is "Nara and Narayana Rsis were present within Krsna and Arjuna." In other words, Nara and Narayana Rsis accompanied Krsna and Arjuna. This verse does not mean that Krsna and Arjuna are expansions of Nara and Narayana Rsis. The remainder of the sentence describes Krsna and Arjuna. Firstly, the verse says that Krsna 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-kurudvahau" means who appeared in the Yadu and Kuru dynasties."

Our interpretation of this verse from Srimad Bhagavatam therefore is " Nara and Narayana Rsis appeared within the bodies of Krsna and Arjuna, who took birth in the Yadu and Kuru dynasties just to relieve the burden of the earth."

The following quote from the Agama-sastra explains that Krsna and Arjuna are not expansions of Nara and Narayana Rsis:

arjune tu naravesah
 krsno narayanah svayam

" Arjuna is an empowered (sakty-avesa)incarnation of Nara Rsi and Lord Krsna is directly the Supreme Personality of Godhead, Lord Narayana."

That Lord Krsna is the original Lord Narayana is confirmed in the prayers of Lord Brahma (S.B. 10.14.14)"

narayanas twam na hi sarva-dehinam

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

TEXT 21

Our critic may then dispute our paribhasa-sutra by saying that because Krsna and Arjuna are equals, Krsna cannot be the source of all incarnations. They say that friendship is a relationship of equals and they quote these words spoken by Sri Krsna to Rukmini-devi (S.B. 10.60.15):

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

Had Krsna 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 Krsna to Arjuna in the Visnu-dharma Purana:

" O Arjuna, O son of Pandu, 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

From these statements we may understand the deep friendship between Lord Krsna and Arjuna. By this friendship we may understand that Arjuna is an empowered incarnation of Nara Rsis, the great friend of Narayana Rsi. That is the real meaning of these words.

TEXT 23

The reason some people maintain that Krsna 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-gita (7.25):

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

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

TEXT 24

The critic of our paribhasa-sutra may push forward the following statement of Gargacarya (S.B. 10.819):

narayana-samo gunaih

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

TEXT 25

Our beginning statement (that Sri Krsna is the Original Personality of Godhead) is also confirmed in the account of Krsna in the Eighty-ninth Chapter of the Tenth Canto of Srimad Bhagavatam.

TEXT 26

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

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

saksad upadesas tu srutih

" The instructions of the Sruti-sastra should be accepted literally, without fanciful or allegorical interpretations."

TEXT 28

The statements of the Sruti-sastra 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:

nirapeksa-rava srutih

" The statements of the Sruti-sastra are the supreme independent authority."

TEXT 29

The Mimamsa-darsanam (3.3.14) explains: " Scriptural instructions are more authoritative than the logical arguments known as linga, vakya, prakarana and sthana and these logical arguments are more authoritative than conclusions drawn from historical accounts." The statement of our paribhasa-sutra (Krsnas tu bhagavan svayam) that Krsna is the original form of the Supreme Personality of Godhead appears to contradict the Bhuma-purusa's assertion (S.B. 10.89): " O Krsna 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 Mimamsa-darsanam, the former statement is more authoritative than the second.

TEXT 30

These words of the Bhuma-purusa are not to be taken very seriously for the following reasons: 1. Sri Krsna, who is omniscient, did not begin His conversation with the Bhuma-purusa by offering respectful prayers, as is customary when one approaches a spiritual superior to receive instruction from him, 2. The Bhuma-purusa's statement is contradicted by His activity of stealing the brahmana's sons just to get the audience of Sri Krsna. (The Bhuma-purusa said: "I have taken away the brahmana's sons because I am so eager to see You.")
3. The statement of Suta Goswami in the beginning of Srimad Bhagavatam and the instructions of many other exalted speakers in the Bhagavatam clearly contradict the statement of the Bhuma-purusa's assertion is followed by other statements that contradict it.

TEXT 31

Even though Sri Krsna is the Original Personality of Godhead, He indulgently accepts the Bhuma-purusa's indentification of Him as an incarnation of Narayana Rsi, Sri Krsna will soon reveal that He is actually the Original Godhead, the origin and resting place of the innumerable incarnations of Godhead.
The followers of Sripada Ramanujacarya accept that the Original Personality of Godhead is Narayana and Sri Krsna is and incarnation of the purusa-avatara Karanarnavasayi Visnu. They quote the verse "yuvam nara-narayanav rsi dharmam acaratam" (My dear Krsna and Arjuna, You are both incarnations of Nara-Narayana Rsis, who formerly performed exemplary activities for spiritual progress) and the verse "tvarayetam anti me" (O Krsna and Arjuna, please quickly come to Me) to support their views, although the actual meaning of the Vedic literatures refutes their conclusion.

TEXT 32

The followers of Ramanujacaraya cling to their imperfect conclusion that Krsna and Arjuna are incarnations of Nara-Narayana Rsi and the Bhuma-purusa, even though this view is not supported in any other Vedic literature. Our conclusion is different from theirs.

TEXT 33

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

TEXT 34

If Krsna and Arjuna had been plenary expansions of Nara Narayana Rsis, who were expanded from the Bhuma-purusa, then Krnsa and Arjuna would not have been so difficult for the Bhuma-purusa to see. Krsna and Arjuna would have been then very easy for the Bhuma-purusa to see, just as one may very easily see a jewel held in one's own hand. If Krsna and Arjuna had been expansions of the Nara-Narayana Rsis and ultimately the Bhuma-purusa Himself, the Bhuma-purusa 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 Bhuma-purusa was completely unable to see Krsna and Arjuna and had to devise an elaborate stratagem to see them. This is confirmed in the Bhuma-purusa's own words
"yuvayor didrksuna" (I have done all this, simply because I desired to see You). Only if Krsna, revealed Himself would the Bhuma-purusa have been able to see Krsna and Arjuna. Because it was so difficult for the Bhuma-purusa to see Krsna, it must be concluded that Krsna is clearly not an expansion of Narayana Rsi and ultimately the Bhuma-purusa. Actually Krsna 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 Bhagavatam.

TEXT 35

When Krsna 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 Bhuma-purusa. At this time Arjuna's distress became immediately relieved by the pastime-potency of Sri Krsna, the Original Personality of Godhead. Krsna's pastime-potency is here shown to be more powerful than the personal effulgence of the Bhuma-purusa. Because Krsna's potency is thus greater than that of the Bhuma-purusa, it must be concluded that Krsna is not an expansion of Narayana Rsi, who is Himself an expansion of the Bhuma-purusa. If Krsna were expanded from the Bhuma-purusa, Krsna's potency would be less powerful than His.

TEXT 36

Sri Krsna'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

Another example of Sri Krsna's supreme prowess may be seen in this account of His visit to the Bhuma-purusa. When Krsna and Arjuna approached the many-layered covering of the material universe, the transcendental horses (who had originally descended into the material world from Vaikunthaloka) stopped drawing Their chariot, unable to proceed because of the great darkness of the coverings of material universe. Krsna enabled the horses to proceed and reveal His great power by illuminating the path with His sudarsana-cakra.

TEXT 38

The critic of our paribhasa-sutra may protest: Krsna approached the Bhuma-purusa with great reverence and devotion. Certainly this shows that Krsna is a subordinate expansion of the Bhuma-purusa and not the Original Form of the Personality of Godhead.
To this objection I reply: In His earthly pastimes, Sri Krsna played the role of a human being and offered respects to Siva, Narada and others. This polite decorum on Sri Krsna'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 Sri Krsna is supremely independent and may do whatever He likes. Krsna's supreme independence in these circumstances sufficiently refutes this objection offered by our critics.

TEXT 39

It may appear that the statement of our paribhasa-sutra and the statement of the Bhuma-purusa contradict each other, but actually they do not. This may be seen from the following explanation:
Even though Sri Krsna is the Original Personality of Personality, in order to bewilder the residents of Vrajabhumi during the worship of Govardhana Hill, He manifested and 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 Krsna 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 Krsna desired to amaze and bewilder His friend Arjuna and to do this, in His expansion as the Bhuma-purusa, the Lord removed the brahmana's sons, took Arjuna to the Bhuma-purusa's palace and appearing full of awe and wonder, offered respectful obeisances to His own expanded form of the Bhuma-purusa in the company of Arjuna. Offering obeisances to His expansion, Lord Krsna addressed Him with great respect.

TEXT 40

Offering obeisances to His expansion during the worship of Govardhana Hill, Sri Krsna said (S.B. 10.24.36):

" Accompanied by the residents of Vrajabhumi, I offer my respectful obeisances to Myself, the Supreme Person."

In the same way the Lord offered His respects to His Bhuma-purusa expansion. This is recorded in the following words of (S.B. 10.89.57):

" The infallible Personality of Godhead then offered His respectful obeisances to His own self in the form or the unlimited Bhuma-purusa."

TEXT 41

We may also note the following words spoken by Sri Krsna and recorded in the scripture Hari-vamsa. When Krsna and Arjuna had penetrated the coverings of the material universe, they saw the dazzling Brahman effulgence emanating from the spiritual body of the Bhuma-purusa. At that time Krsna informed Arjuna (Visnu-parva 114.9):

"That glaring effulgence is the eternal splendor of My own transcendental body."

By identifying the Bhuma-purusa's effulgence as His own, Lord Krsna affirms that the Bhuma-purusa is an expansion of Lord Krsna.

TEXT 42

Someone may protest: Krsna Himself addresses the Bhuma-purusas
(S.B. 10.89.54) as "purusottamam" (superior to the best of persons). This clearly indicates that the Bhuma-purusa and not Krsna, is the Original Form of the Personality of Godhead.
To this objection I reply: In the word "purusottamottama" the word "uttama" means "superior". Therefore "purusa-uttama" refers to the all-pervading Supersoul expansion of the Personality of Godhead. Superior ("uttama") to the Supersoul expansion is the Bhuma-purusa, who is the prabhava expansion of the Original Personality of Godhead. From this reason the Bhuma-purusa is addressed as "purusottamottama". By itself this word does not at all establish that the Bhuma-purusa is the Original Personality of Godhead.

TEXT 43

Now let us consider the statement of the Bhuma-purusa (S.B. 10.89.58) that some critics think opposes the premise of our paribhasa-sutra (krsnas tu bhagavan svayam). The verse is:

dvijatmaja me yuvayor didrksuna
 mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasurann
 hatveha bhuyas tvarayetam anti me

The proper interpretation of this verse is:

" I wanted to see both of You and therefore I have brought the sons of the brahmana 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

An explanation of these words follows: In the Bhuma-purusa's first statement we may note the following definitions of words: "yuvayoh" means of You two, "didrksuna maya" means by Me, who was desiring to see", "me" means My, "bhuvi" means abode and "upanitah" means taken away.

TEXT 45

In the Bhuma-purusa's second statement, He addresses Krsna and Arjuna as "kalavatirnau". In this compound word, the word "kala" means expansions and the phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samasa" and it means - O Supreme Lord, who has descended along with all Your visnu-tattva expansions". Because the material world is an expansion of the Supreme Lord's energy, the word
"kala" may also be interpreted to mean in the material world. In this interpretation the word "kalavatirnau" means O Lord who has descended to this material world. That the material world is an expansion of Lord Krsna's energy is confirmed in the Purusa-sukta prayers: "pado 'sya visva-bhutani" (The material world is one quarter part of the energy of the Supreme Personality of Godhead). The word "bhuyah" means again.

The last part of the Bhuma-purusa'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 Bhuma-purusa expansion.

TEXT 46

This effulgence is emanating from the transcendental body of the Personality of Godhead is described to Arjuna by Lord Krsna in the Hari-vamsa (Visnu-parva 114.9-10) in the following words:

" My dear Arjuna, O best of the descendants of Maharaja 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 astanga-yoga may enter this divine effulgence and attain one of the five kinds of liberation."

TEXT 47

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 Bhuma-purusa glorified Krsna and Arjuna, saying "You appear with Your transcendental potencies and various incarnations and expansions (kalavatirnau). This interpretation of the word "kalavatirnau" may be accepted if the word is understood as a trtiya-tatpurusa-samasa. This interpretation is very logical and easy to accept. If one wants to interpret "kalavatirnau" as two words in the nominative case and interpret the two words to mean " Krsna and Arjuna are My expansions", this interpretation will be difficult for the learned reader to accept.

TEXT 48

Someone may quote the following verse (S.B. 10.89.59)

purna-kamav api yuvam 
 nara-narayanav rsi
dharmam acaratam sthityai
 rsabhau loka-sangraham

in an attempt to show that Krsna and Arjuna are actually expansions to Nara and Narayana Rsis. There is, however, no need to interpret in that way. The actual interpretation of this verse follows:

" My dear Krsna and Arjuna, You are both great transcendental personalities and all Your wishes are always automatically fulfilled. You have both formerly appeared as Nara and Narayana Rsis, the best of persons. Appearing as these two sages, you performed exemplary pious activities for the benefit of all living entities."

TEXT 49

In this verse the Bhuma-purusa glorifies Krsna and Arjuna, who are always engaged in furthering the well-being of all living entities. Using the word "rsabhau", the Bhuma-purusa addresses the Original Personality of Godhead (Krsna), the origin of all the incarnations of Godhead. With this word the Bhuma-purusa also addresses Sri Krsna's intimate friend Arjuna. The Bhuma-purusa explains that Sri Krsna and Arjuna formerly appeared among those engaged in spiritual activities as Their partial incarnations Nara and Narayana Rsi to benefit the entire world by preaching the principles of actual religious life. That Narayana Rsi is an expansion of the Original Godhead, Lord Krsna, is confirmed by Lord Krsna Himself in the Bhagavatam 11th Canto, where Lord Krsna says:
" narayano muninam ca (Among the sages I incarnate as Narayana Rsi)". Because Krsna and Arjuna had formerly appeared as Nara and Narayana Rsis for the benefit of all living entities, the Bhuma-purusa was convinced that They were the best of all saintly persons. For this reason the Bhuma-purusa stole the brahmana's sons, confident that Krsna and Arjuna would come to rescue them.

TEXT 50

This is also described in the Hari-vamsa (Visnu-parva 114.8), where Lord Krsna says:

" In order to get the opportunity to see Me, the Bhuma-purusa has stolen these sons of the brahmana. Although ordinarily I would not agree to come here, I have come for the sake of a brahmana."

TEXT 51

In this conTEXT we may note that the word "acaratam" in the previously quoted statement of the Bhuma-purusa is a present active participate in the genetive plural ("of those who are engaged in activities"). By identifying Sri Krsna as the best of those engaged in spiritual activities, the Bhuma-purusa has declared that Krsna is superior to everyone, including the Bhuma-purusa Himself. This fact will be confirmed in a quote from the Mrtunjaya Tantra to appear later in this book and it is also confirmed in the following quote from (S.B. 10.89.62):

TEXT 52

" When Arjuna saw the opulent abode of Lord Visnu, 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, Sri Krsna."

TEXT 53

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 Bhuma-purusa." In this commentary, Sridhara Swami nicely explains the purport of this chapter of Bhagavatam by saying:

" In order to establish that Sri Krsna is the Original Personality of Godhead (bhagavan), Sukudeva Goswami has spoken this account of the visit to the Bhuma-purusa."

TEXT 54
Leaving the sphere of Bhagavatam, the critic of our paribhasa-sutra may push forward quotes from other Vedic literatures in an attempt to refute our statement that Krsna 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

For example, our critic may quote the following verse from Visnu Purana (5.1.59):

ujjaharatmanah kesau
 sita-krsnau maha-mune

Our critic may interpret this verse to mean:

"O great sage, Lord Visnu then plucked a white and black hair from His own transcendental body and these two hairs became His incarnations known as Balarama and Krsna."

TEXT 56

Our critic may also quote the following verses from the Mahabharata:
" Lord Visnu snatched two hairs, one white and one black, from His head; These two hairs entered the wombs of Rohini and Devaki, members of the Krsna was born of Devaki. Thus Balarama appeared from the first hair and Krsna appeared from the second hair."

TEXT 57

In his commentary on the verse which begins "bhumeh suretara-varutha" (S.B. 2.7.26), Sridhara Swami gives the proper explanation of these passages from the Visnu Purana and Mahabharata:

" Sometimes in the Vedic literatures Krsna and Balarama are described as white and black "kesas". In this conTEXT the word "kesa" does not mean hair, but it is used in the sense of splendor. The phrase "sita-krsna-kesau" means Balarama and Krsna who have beautiful white and black complexions. It does not mean that black and white hairs grew at a certain time on the head of the changeless Supreme Person.

"The Visnu Purana explains: "ujjaharatmanah kesau" This phrase means: The forms as Balarama and Krsna, relieved the burden of the earth. If one tries to interpret the word "kesa" in these passages as hair and contends that Balarama
and Krsna are incarnations of two of Lord Visnu's hairs, he will contradict the clear statements of many verses in the Vedic literatures and he will especially contradict the authoritative statement of the verse "krsna's tu bhagavan svayam" (Sri Krsna is the Original Personality of Godhead) found in (S.B. 1.3.28)"

TEXT 58

Even if one insists that the word "kesa" must mean hair and cannot mean anything else, it is not at all necessary that one interpret that Balarama and Krsna are incarnations of Visnu. One may also interpret that Vasudeva and Sankarsana are incarnations of a black and white hair from the head of Lord Krsna. Understood in this way, we may conceive of the following conversation between Lord Krsna and the demigods, in order to properly understand these two quotes from the Visnu Purana and Mahabharata. Lord Krsna 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 Sankarsana and Vasudeva, who are like white and black hairs on My head. Sankarsana and Vasudeva will certainly fulfill your request by removing the burden of the world."

TEXT 59

The statement "ujjaharatmanah kesau" is explained by Bopadeva Goswami in his commentary "muktaphala-tika" :
The word "kesau" consists of the two words "ka" and "isau". "Ka" means "blissful" and "isau" means the two Personalities of Godhead. In the phrase "sita-krsna-kesau" the word "sita" is a name of Balarama. This phrase therefore means: Balarama and Krsna who are the two blissful Personalities of Godhead.

The interpretation that these words mean Balarama and Krsna are incarnations of two hairs of Lord Visnu is not correct, for it is contradicted by the following explanation found in the Hari-vamsa:

"After thus instructing the demigods, the Supreme Personality of Godhead travelled on Garuda to a concealed mountain cave. In that cave the Lord assumed His original form as Lord Krsna. Ordering Garuda to wait for Him in that cave, the Lord then descended to earth in His original form."

TEXT 60

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 Visnu is not very plausible. The learned will not accept it.

TEXT 61

In the descriptions of Krsna and Balarama's descent to this material world, we generally do not find any mention of the word "kesa" to describe them. In the following quote from the Nrsimha Purana, They are described as "sita-krsna" (white and black), without any use of the word "kesa" which our critics are so eager to interpret as hair.

"Lord Krsna and Balarama, 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 Devaki. In the future these two transcendental personalities will kill King Kamsa and many other demons."

TEXT 62

Someone may object: Very well, then, we shall accept that the work "kesa" means expansion and the "kesavatara" simply is an explanation of how Krsna is an expansion of Visnu. 
To this I reply: No. This should not be concluded. Krsna is the Original Personality of Godhead (adi-purusa), full of all transcendental potencies.

Another objection may be raised: Krsna, Visnu 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 the Krsna is the original form and Visnu is the considered equal, without any distinction.

To this I reply: Actually, Krsna 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

This is confirmed in the following verse from the Mahabharata:

" Krsna, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavan). He is the supreme Brahman, free from all material contamination and He is the object of the yogi's meditation. He is glorified in the pages of this book."

TEXT 64

That Krsna, 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 Visnu. 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

That Krsna is beyond the influence of time is confirmed in the following statement by the residents of Dvaraka-puri (S.B. 1.11.6)

" O Lord, You are worshiped by all demigods like Brahma, 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

The false notion that Krsna and Balarama are incarnations of a black and white hair of Lord Visnu is dispelled in the Prabhasa-khanda, which explains that whiteness of hair is produced in old age and because even the subordinate demigods, what to speak of Lord Visnu, the controller of the demigods, remain always free from old-age, their hair never turns white with age. It is not possible that Lord Visnu have white hairs because He is beyond the influence of time and therefore this conception of Lord Visnu's white hair pushed forward by the dry renunciants is not acceptable.

TEXT 67

Similar other faulty statements may also be found in some portions of the scriptures. For example, the Garuda Purana explains :

" I offer my respectful obeisances unto the law of karma because of which Siva carries a skull in his hand and wanders about as a beggar and because of which Visnu 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 untrue story.

TEXT 68

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."

TEXT 69

Statements in the Saivite Puranas should not be accepted unless they are corroborated by the Vaisnava Puranas. This is confirmed in the Saivite Puranas (Skanda Purana) where Lord Siva says to Karttikeya:

" Statements in the Saivite Puranas should be accepted only if they are confirmed in the Vaisnava Puranas."

The followers of Lord Siva 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 Siva we may understand that the Saivite Puranas 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 (S.B. 1.8.52)

" It is not possible to filter muddy water through mud or purify a wine-stained pot of wine."

One should not therefore rely on the impure statements of the Saivite Puranas.

TEXT 70

The inferiority of the Saivite Puranas is confirmed in the Uttara Khanda of the Padma Purana, which explains that the Saivite Puranas are intened for those in the mode of ignorance. The Matsya Purana also confirms that the Saivite Puranas are full of faulty and ignorant conclusions.

TEXT 71

Without understanding the Bhagavatam, one cannot properly understand the philosophy of spiritual life. An example of this Romaharsana had not properly understood the exalted position of Lord Balarama. Because of an offense to Lord Balarama, Romaharsana was killed by the Lord. From this we may understand the importance of Bhagavatam. Without reference to the Bhagavatam, one cannot conclusively understand the nature of the Absolute Truth.

That certain sages may sometimes present false conclusions, which may someones even become recorded in the Puranas, is confirmed in the following statement of (S.B. 10.77.30):

" O King, some sages have said that Lord Krsna became bewildered by the mystic jugglery of Salva. Such conclusions should not be accepted, for the contradict the conclusion of all Vedic literatures, Lord Krsna never becomes bewildered."

From this we may understand supreme authoritiy of Srimad-Bhagavatam. Any scriptural explanation that contradicts the version of the Bhagavatam should be rejected.

TEXT 72

We may sometimes notice contradictions in the instructions of the Sruti. The two quotes which follow may serve as an example of such a contradiction within the TEXTs of the Sruti.

" By performing the karma-kanda rituals of the Vedas one becomes ruined." Chandogya Upanisad 8.1.6 

" By performing the karma-kanda rituals of the Vedas we have become demigods eligible to drink soma-rasa." Rg-mantra 8.48.3

If a speaker contradicts himself, then his words are not very much appreciated by the speaker of Bhagavatam:

" They who are learned are not inclined to accept the statements of one who contradicts himself." (S.B. 10.77.30)

TEXT 73

Suta Goswami speaks the following verse to reconcile this apparent contradiction in the statements of the scriptures
(Mahabharata, Udyogaparva):

" The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by logic and philosopy one cannot expect to properly understand them."

TEXT 74

Also, in the story of Candra-kalankapatti-karana in the Prabhasa-khanda of the Skanda Purana, in the description of Lord Krsna's appearance, Krsna is described as Lord Visnu Himself. By using the words "svayam visnuh (Visnu Himself)", the concocted idea that Krsna is an incarnation of Lord Visnu's hair is refuted by Vyasadeva.

TEXT 75

The idea that Krsna is an incarnation of Lord Visnu's hair should not be accepted, for it is thus refuted by Vyasa. Only foolish persons with a childlike mentality will insist that the word "kesa" in the phrase "kesavatara" from the Visnu Purana should be interpreted to mean a hair."

TEXT 76

Because it is contradicted by so many descriptions in the Vedic literatures, the statement that Lord Krsna is an incarnation of Lord Visnu'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

The actual meaning of the word "kesa" when used in a name of the Supreme Personality of Godhead is explained by the Lord in the Mahabharata in the description of the thousand names of Lord Visnu. There the Lord Himself says:

" The effulgence of My transcendental body is known by the word "kesa". 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 Kesava."

TEXT 78

We may also note in this connection that although the word "kesa" is used in the Visnu Purana, it is not used in the many other descriptions of Lord Krsna's appearance found in the Vedic literatures. That the word "kesa" should mean effulgence is supported by Narada Muni's explanation in the Moksa-dharma that the Lord appears in a variety of forms and colors. The explanation of the Visnu Purana that the Lord appears as "sukla-krsna-kesau" or white and black kesas may be understood to mean that the Lord appears in black and white forms. This may be understood to refer to Lord Vasudeva and Lord Sankarsana, or it may also refer to Lord Aniruddha.

TEXT 79

Visnu-tattva expansions of the Personality of Godhead are manifested from the bodily rays of the Lord. (The complexion of Lord Krsna is blackish and therefore the direct expansion of Lord Krsna, which is manifested from His bodily rays, is also blackish - Lord Vasudeva. Because Lord Sankarsana is manifested from Lord Balarama, His complexion is also the same as Lord Balarama;s white.)

The purusa-avatara Lord Aniruddha is described in the (S.B.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 creation, maintenance and destruction, He accepts ther three qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can derive ultimate benefit from Visnu, the form of the quality of goodness."

TEXT 80

That Lord Siva is an expansion of Lord Sankarsana is confirmed in the following prose statement of (S.B. 5.17.16):

" In Ilavrta-varsa, Lord Siva is always encircled by ten billion maidservants of goddess Durga, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vasudeva, Pradyumna, Aniruddha and Sankarsana. Sankarsana, 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 tamasi, the Lord's form in the mode of ignorance. Lord Siva knows that Sankarsana is the original cause of his own existence and thus he always meditates upon Him in trance by chanting the following mantra."

TEXT 81

Therefore the statement of the Visnu Purana (ujjaharatmanah kesau sita-krsnau maha-mune) should be understood in the following way: The word "atmanah" means from Himself, the word "kesau" means the two incarnations Vasudeva and Sankarsana, who have black and white complexions and the word "ujjahara" means manifested. The entire statement means " The Lord then appeared as Vasudeva and Sankarsana, who have black and white complexions."

TEXT 82

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 Visnu Purana, one will be able to know the actual nature of Lord Krsna's appearance in the material world.

TEXT 83

An explanation of the verses from Mahabharata 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.

TEXT 84

The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if Krsna and Balarama had appeared from Lord Visnu") indicate that in reality Vasudeva and Sankarsana are emanations of Krsna and Balarama.

TEXT 85

An intricate sequence of events is hinted by the use of the phrase "tau capi (the two of them, also,)" in this passage from the Mahabharata. First, Vasudeva and Sankarsana (purusa-incarnations) entered the wombs of Devaki and Rohini. Then, Krsna and Balarama (the original forms of Vasudeva and Sankarsana) entered the wombs of Devaki and Rohini "also".
Then, within the womb of Devaki, Vasudeva and Krsna joined to become a single Krsna and within Rohini's womb Sankarsana and Balarama joined to become a single Balarama. In this way the word "api" (also) refers to the joining of Krsna-Vasudeva and Balarama-Sankarsana. In other words, Lord Krsna sent His immediate visnu-tattva expansions into the material world before He personally came and when he personally came, He and His visnu-tattva forms became united into a single form. This is confirmed in the following statements:

1. "tayor eko balabhadro babhuva" (the two of Them then became one Balarama).
2. "nara-narayano bhavet. harir eva bhaven narah" ( Nara-Narayana Rsis joined to become a single Lord Hari).

TEXT 86

Another meaning of this passage from the Mahabharata which explains that Krsna appears as a "kesa" is that "Kesava" is specifically the name of Lord Krsna when He appears as the monarch of Mathura. In this way, the passage from the Mahabharata may be paraphrased: " The original Krsna then appeared in His feature as Kesava (the monarch of Mathura)."

TEXT 87

In the (S.B 2.7.26) Lord Krsna is described as sita-krsna-kesa." This does not mean that Krsna is an incarnation of a black hair from Lord Visnu. The actual explanation of this word is found in the Nrsimha Purana, where the Lord explains :
"sita-krsne ca mac-chakti" (I appear in many visnu-tattva forms, which have complexions of white, black and many other colors).

TEXT 88

Because this phrase from the Bhagavatam (sita-krsna-kesah) is somewhat ambiguous, the Bhagavatam should not be considered faulty. The phrase from the Bhagavatam describing Krsna's bewilderment when Salva tricked Him (evam vadanti rajarse) is described as an explanation given by some ages. In other words, although Krsna is never actually bewildered, some sages said that He was bewildered on that occasion. Therefore the statements of the Bhagavatam 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 Bhagavatam verse (2.7.26) (which describes the "sita-krsna-kesah") as such a partial understanding even though it is recorded in the Bhagavatam.

TEXT 89

Lord Krsna is therefore the Original Personality of Godhead and the phrase "kalaya sita-krsna-kesah" means The Supreme Personality of Godhead, who expands as the white and black purusa-incarnations (Lord Sankarsana and Lord Vasudeva)."

TEXT 90

According to the description of Lord Krsna's advent found in the Hari-vamsa (and quoted in Text 59 of this anuccheda), all the potencies of Lord Narayana are present within the form of Lord Krsna. Actually, all the forms of the Personality of Godhead are present within the original form of Krsna.

TEXT 91

The Padma Purana Uttara-khanda explains:

nrsimha-rama-krsnesu
 sad-gunya-paripuranam

" The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are fully present in the forms of Lord Nrsimha, Rama and Krsna."

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 "nrsimha-rama-krsnesu" 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 Krsna 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 Visnu Purana, where Maitreya Muni asks Parasara Muni why Jaya and Vijaya, although killed by the hands of Lord Nrsimha, Lord Varaha and other forms of the Lord, did not attain liberation, although they both became liberated when killed by the hands of Krsna. To answer this question, Parasara Muni described Lord Krsna's supreme position among all the forms of the Personality of Godhead and His supreme opulence and power.

TEXT 92

Generally speaking, demons cannot attain liberation unless they attain the personal association of Lord Krsna.

TEXT 93

This is described in the following verses of Bhagavad-gita (16.19-20), where Lord Krsna repeats the word "eva" (certainly) twice to emphasize the point:

TEXT 94

" 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

" 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

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 Krsna reveals His transcendental opulence, greater than the opulences of any other form of the Personality of Godhead. These statments are all confirmed by the explanations spoken by Parasara Mui and recorded in the Visnu Purana.

TEXT 97

When Lord Krsna considered how Putana and other demons had already become liberated, He began to suspect that perhaps Kalanemi 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 Krsna, is described by Parsara Muni at the end of his prose description of the Lord's opulence. Parasara said (Visnu Purana 4.15.9):

TEXT 98

" The Supreme Personality of Godhead, Lord Krsna, 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

The Srimad Bhagavatam 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 Krsna. Their liberation was possible only from the hand of Krsna and not from any other form of the Lord.

TEXT 100

Even demons who are killed by Lord Krsna, or who think of Him at the time of death in a spirit of emnity, attain liberation. This is confirmed by Narada Muni in the following verse of 
S.B. (11.5.48):

"Kings like Sisupala, Paundraka and Salva meditated in envy upon the movements, playful gestures, glances and other attractions displayed by Lord Krsna. 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 favourable mood ? "

It is also confirmed by Lord Brahma in these words (S.B. 2.7.34):

"All demonic personalities like Pralamba, Dhenuka, Baka, Kesi, Arista, Canura, Mustika, Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like Salva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Sambara, Viduratha and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Srnjaya and Kekaya, would all fight vigorously,e either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuntha planets."

By His own transcendental potency, Lord Krsna can grant liberation to anyone, regardless of how they think of Him. It is only Lord Krsna who will always grant liberation to the demons killed by Him. If one is thinking of Lord Krsna, even adversely, at the time of death, he will certainly become liberated. If one hatefully thinks of any other from of the Lord at the time of death, lhe may not necessarily become liberated. For example, the demon Vena was unabel to think of the form of Sri Krsna at the time of his death, and therefore the demon did not attain liberation. 
One who, at the time of his death meditated 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 Sri Krsna.

TEXT 101

Because libration is attainable even for one who remebers the form of Sri Krsna, even in a spirit of animosity, i is said in the Srimad-Bhagavatam (7.1.33)
 
 "Therefore one must somehow think of Krsna, whether in a friendly way, or inimically."

TEXT 102

From lthese statements we may conslude that Lord Krsna is the maser of the most wonderful transcendental potency.

TEXT 103

By answering all objections and by giving the proper interpretation of thoe scriptural passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have firmly established the fact that Lord Krsna is the Original Form of the Personality of Godhead.

TEXT 104

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 Vedanta-sutra and other Vedic literatures many lengthy arfuments 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 Krsna Himself, for he describes Himself as the ultimate fmeaning of all the Vedic literatures in the following words (Srimad-Bhagavatam 11.21.42-43):

TEXT 105

"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 speculationg about Me."

Sarva samvadini Comment
That Lord Krsna is not an incarnation of one of Lord Visnu's hairs , but is directly the original Supreme Personality of Godhead is also confirmed in the following statement of the Hari-vamsa:
"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 Brahma, Siva,and Visnu, the magnanimous Supreme Lord appeared within the home of Maharaj Vasudeva."

Anuccheda 30
TEXT 1
Our paribhasa-sutra (krsna tu bhagavan 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 Sri Krsna is the the origin of all lila-avatars (pastime incarnations).
At the beginning of this division is the following verse spoken by the demigods to Lord Krsna (Srimad Bhagavatam 10.2.40):

TEXT 2
"O supreme controller , Your Lordship previously accepted incarnations as a fish , a horse , a tortoise, Narasimhadeva, a boar , a swan , Lord Ramachandra , Parasurama and, among the demigods ,Vamanadeva , to protect the entire world by your mercy .Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krsna, best of the Yadus, we respectfully offer our obeisances unto you."

Anuccheda 31
This is confirmed in the following verse spoken by Brahma to Lord Krsna (Srimad Bhagavatam 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 demons, and bestow Your mercy to the saintly devotees."

Anuccheda 32

This is confirmed in following verse (Srimad Bhagavatam 10.8,15) spoken by Gargacarya to Nanda Maharaj:
"For this son of yours (Krsna) there are many forms and names according to His transcendental qualities and activities.
These are known to me , but people in general do not undersand them."

Anuccheda 33
TEXT 1

This is also confimed in the following verse spoken by Nalakuvara and Manigriva to Lord Krsna (Srimad Bhagavatam10.10.34):
"Appearing in bodies like those of an ordinary fish , tortoise and hog , You exhibit activities impossible for such creatures to perform : extraodinary , 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 Krsna are always spiritual.

TEXT 2
This is confimed in the following verse spoken by Brahma to Lord Krsna (Srimad Bhagavatam3.9.3):
"O my Lord ,I do not see a form superior to Your present form of eternal bliss and knowledge."*

Inthe verse beginning "yasyavatarah" (Srimad Bhagavatam10.10.34) we should not interpret the word "asaririnah" 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 "asaririnah". This has already been explained in the second (Bhagavat sandarbha). Someone may argue that the word "asaririnah" should be interpreted as "formless" because that is the direct maning of the word.
To this objection I reply : Because this interpretation ("formless") is contradicated in many Vedic literatures, and the Supreme Lord is affirmed to posses an eternal transcendental form ,therefore the primary meaning (formless) should be rejectd ,and the secondary meaning of the word ("without an eternal material body") should be accepted.
 
Anuccheda 34
This is confirmed in the following verse (Srimad Bhagavatam10.58.37)spoken by King Nagnajit to Lord Krsna:
"O Lord who accepts the form of the various pastime-incarnations in order to proect the principles of religion,
O Lord, the dust of whose lotus feet is reverentially placed by Laxmi, Brahma, Siva, and all the demigods upon their heads,O Supreme Personality of Godhead, what may I do to please You?"

Anuccheda 35

TEXT 1
This is also confirmed in the Srimad Bhagavatam (10.87.46), where Narada Muni offers the following prayer:
"I offer my respectful obeisances to Lord Krsna, the all-knowing Original Personality of Godhead who ,in order to liberate the conditioned souls, accepts the auspicious forms of his many incarnations."

Sridhara Swami explains in his commentary on this verse:
"Speaking to Narayana Rsi, Narada glorified the appearence of lord Krsna by speaking this verse, which confirms the truth of the statement "ete camsa-kalah pumsah krsnas tu bhagavan svayam". In this way, at the end of the Prayers of the Personified Vedas, Narada Muni affirmed that Lord Krsna is th Orignal Personality of Godhead , the source of all incarnations.

TEXT2

Because Lord Krsna 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 Narada Muni in Srimad Bhagavatam (10.87.23):
"By pacticing 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

TEXT1

That Lord Krsna is the source of all the guna-avataras (Visnu, who controls the mode of goodness, Brahma who controls the mode of passion , and Siva controls the mode of ignorance) is confirmed in the following verse from Srimad Bhagavatam (11.29.7):

"When the great pure devotee Uddhava had asked this question , Lord Krsna , who accepts the guna-avataras (Visnu, Brahma,and Siva), who controls the universe with 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."**

TEXT2
In this connection we may note the following statement spoken by Brahma to Lord Krsna(Srimad Bhagavatam10.14.19):
"O Lord Krsna , persons who are unaware of Your inconceivable energy cannot understand that You alone expand Yourself as the creator Brahma , maintainer Visnu , and annihilator Siva. Persons who are not in awareness of things as they are contemplate that I , Brahma, am the creator , Visnu is the maintainer , and Lord Siva is the annihilator . Actually You are alone everything : creator ,maintainer and annihilator.

Anucchda 37 

TEXT1
That Lord Krsna is the origin of the purusavataras, who are the creators of the material universes , is confirmed in the following prayer spoken by Bhismadeva to Lord Krsna (Srimad Bhagavatam 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 Sri Krsna. He is always self- satisfied, being the leader of the devotees, He enjoys transcendental pleasure by decending on the material world is created."*

The following explanation of the verse is found in Sridhara Svami's commentary:
"In this verse Bhismadeva prays for attraction to Lord Krsna, which he considers the supreme goal of life , and aside from which there is nothing worth praising .Bhisma also describes the transcendental opulences of the Lord by using th words sva-sukham upagate (full of all transcendental bliss).Bhimsa says kvacid vihartum prakrtim upeyusi (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 disire . He is completely independent ,and He is not forced to enter the material sphere, as the conditioned souls are . Indeed ,Lord Krsna is actually the creator of the cosmic manifestation (yad-bhava-pravahah).

TEXT 3

This is also confirmed in the following prayer spoken by the demigods and recorded in Srimad Bhagavatam (11.6.16)

"O Lord Krsna, You are the orgin of the purusa-incarnations who is like the father who impregnates the womb of material nature ."

This verse is explained by Sridhara Swami in the following way:

"In this verse the word tvattah means the purusa-avatara is manifested from You , and the word viryam means potency . 
Samadhigatya means having attained and yaya means by the material creative potency maya. In this way the Lord manifests the material cration (mahantam dhatte).
To what may this material world be compared ? It may be compared to asya garbham iva (like a womb impregnated by the Suprema Lord). 

Anuccheda 38

Sukadev Goswami clearly explains that Lord Krsna is the Supreme Original Personality of Godhead in the Srimad Bhagavatam (11.29.49) where he says :

"I offer my respectful obeisances to Lord Krsna, the Original form of the Personality of Godhead ."

From this it may be observed that Krsna is the most important name of the Lord, and His two armed form as Krsna is the most important form . This eternal supreme status of Lord Krsna is revealed in this verse where Sukadeva Goswami offers his respects to the Lord.This is also confirmed by Sridhara Svami, the foremost commentator on Srimad Bhagavatam in the following words :
"I offer my respectful obeisances unto the supremly blissful Original Personality of Godhead , who is known as the son of Maharaj Nanda."

Anuccheda 39

TEXT 1

In this way Sridhara Swami has confirmed the statement of 
Srimad Bhagavatam (Canto one chapter three) that Sri Krsna is the Original Personality of Godhead.

TEXT 2

That Sri Krsna is the Original Personality of Godhead is also confirmed in the following verse of Srimad Bhagavatam (10.72.15)

"When Sri Krsna, the Original Personality of Godhead, heard from King Yudhisthira that the enemy Jarasandha was almost impossible to defeat, Lord Krsna proposed the following plan, which had already been suggested by Uddhava."

Sridhara Swami explains in his commentary that the word "adyah" (Original Personality of Godhead) clearly refers to Lord Krsna.

Anuccheda 40

TEXT 1

This is also confirmed by the following statement spoken by Lord Krsna to His internal potency Yogamaya (S.B. 10.2.9):

"O all-auspicous Yogamaya, I shall then appear with My full six opulences as the son of Devaki."

TEXT 2

Sridhara Swami explains that in this verse the word "amsa-bhagena" means accompanied by His expansions, the purusa-incarnations. This description confirms the statement of Srimad Bhagavatam (1.3.38) : "Krsnas tu bhagavan svayam"
(Sri Krsna is the Original Personality of Godhead).

Anuccheda 41

TEXT 1

This is also confirmed in the following statement spoken by
Devaki to Lord Krsna (S.B. 10.85.31) :

"O Lord Krsna, 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

Sridhara Swami explains in his commentary:

"In this verse the first "amsa" (portion) referred to is
the purusa-avatara. The portion of the purusa-avatara is
the illusory potency maya, and the portion of maya 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 "gatim gatasmi"
means I take shelter.

 Anuccheda 42

Text 1

That Lord Krsna is the origin of the Narayana feature of Godhead is confirmed in the following statement spoken to Lord Krsna by Brahma(Srimad-Bhagavatam 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, Narayana?  'Narayana' refers to one whose abode is in the water born from Nara(Garbhodakasayi Visnu), and that Narayana is Your plenary portion.  All Your plenary portions are transcendental.  They are absolute and not creations of maya."

Text 2

Sridhara Svami explains in his commentary:

"This verse explains that Lord Narayana  rests on the Garbhodaka Ocean which was manifested from His own body.  It is further explained that  that Narayana is a plenary portion of Lord Krsna."

In this way the meaning of this verse is clear:
Krsna is the source of the incarnations of Godhead.  Brahma is speaking correctly and not simply speaking flattering lies.

Text 3

That Krsna is the Original Personality of Godhead is also confirmed in the following statement of Srimad-Bhagavatam(10.13.15):

"Brahma had observed the activities of the most powerful Krsna in killing and delivering Aghasura, and he was astonished."*

Brahma became amazed when he saw that the sinful demon Agha had become liberated by the mercy of Krsna.  The liberation of Agha could not have been performed by any other form of the Lord.  Only the Original Personality of Godhead, Lord Krsna, could have liberated such a sinful person.

Text 4

Krsna's supremacy is also described in the following verse (Srimad-Bhagavatam 10.13.15):

"Brahma wanted to show some of his own power and see the power of Krsna, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys.  Therefore in Krsna's abscence, Brahma took all the boys and calves to another place.  Thus he became entangled, for in the very near future he would see how powerful Krsna was."*

This verse describes Brahma's desire to see more excellent pastimes of the Lord.  This chapter(Canto 10, Chapter 13) describes how Brahma actually saw the Lord's extraordinary opulence and glory.

Text 5

After Brahma had stolen the boys and calves, Krsna personally axpanded to become the boys and the calves Himself.  The following verse(Srimad-Bhagavatam 10.13.46) describes Brahma's eventual perception that the boys and calves were actually personal expansions of Krsna:

"Then, while Lord Brahma looked on, all the calvs 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

This passage from Srimad-Bhagavatam describes how millions of Lord Krsna's visnu-tattva expansions were shown to Brahma by Lord Krsna. who manifested Them as merely a portion of a portion of His potency.  These visnu-tattva expansions were all the material universes  and they were being worshiped by the Lord various potencies, headed by Aja, by all personified opulences , by the mystic perfections , headed by Anima, by the 24  material elements enumerated by the Sankhya philosophy , by the mahat-tattva and other potencies, by the Lord's asisstants and associates, by personified time and other potencies of the Lord, by the various material universes manifested by the time potency, by innumerable Brahmas and other demigods entrusted with the details of universal creation, and by all the individual living entities(jivas), even down to the blade of grass.

Text 7

In his commentary on this verse, Srila Sridhara Svami confirms that all transcendental potencies are manifested from Lord Krsna, and Lord Krsna is the original source of everything.  In order to substantiate these points, Sridhara Svami quotes the "krsnas tu bhgavan svayam" (Sri Krsna is the Original Personality of Godhead) statement of Srimad-Bhagavatam(1.3.28).

Text 8

Sri Krsna 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 universes.  In his commentary on the verse "jagrhe paurusam rupam" (The Original Personality of Godhead then accepted the form of the purusa-avatara) (Sriamd-Bhagavatam 1.3.1), Sridhara Svami explains that the purusa-avatara is actually not different from the Universal Form, and the Orginal Personality of Godhead is also not different from the purusa-avatara.  Actually, Lord Krsna is the shelter upon whom everything rests.  Sridhara Svami confirms this in the introductory verses of his commentary on the Tenth Canto of Srimad-Bhagavatam(Bhavartha-dipika 10.1.1-2) in the following words.

Text 9

"I offer my respectful obeisances to Sri Krsna, the Supreme Personality of Godhead, the ultimate source of all the universes.  That Sri Krsna is described in the first nine Cantos of Srimad-Bhagavatam(which conatin descriptions of nine subjects, beginning with the primary and the secondary creation of the material universes)."

Text 10

"The Tenth Canto of the Srimad-Bhgavatam reveals the Tenth object, the Supreme Personality of Godhead who is the shelter of the surrendered souls.  He is known as Sri Krsna, and He enjoyed transcendental bliss, perofrming  pastimes in the ocean known as the family of Maharaja Yadu."*

Text 11

In these verses Sridhara Svami clearly describes Lord Krsna as the Original Personality of Godhead, the supreme shleter of everyone.  If one wishes to consider another form of God as the original form, then he must reject these verses of Sridhara Svami as useless and without meaning.  That Krsna is the Original Form of the Godhead is confirmed in the following words of Lord Brahma:

narayano nigam

"O Krsna, Lord Narayana is Your plenary portion."

Anuccheda 43

Text 1

That Sri Krsna is the Original source of all the incarnations of Godhead is confirmed in the following description found in Sriamd Bhagavatam(10.1.22-23):

Text 2

"While in trance, Lord Brahma heard the words of Lord Visnu vibrating in the sky.  Thus he told the demigods:  O demigods, hear from me the order of Ksirodakasayi Visnu, the Supreme Person, and execute it attentively without delay."*

Text 3

"Lord Brahma informed the demigods:  Before we submitted our petition to the Lord,  He was already aware of the distress on earth.  Consequently, for as the Lord moves on earth to diminish its burdern 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 

"The Original Supreme Personality of Godhead, Sri Krsna, 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

In this verse (Text 2) the word "paurusim" means "by the purusa-avatara".  In the passage beginning with the word "pura" (Texts 3 and 4) Brahma repeats the message orginally spoken by the purusa-avatara.  That Sri Krsna appears as the purusa-avatara Lord Visnu is confirmed in the following statement of Lord Brahma(Bhag. 2.6.32):

"By Krsna's will I create, and Lord Siva destroys.  Krsna Himself, in His eternal form as the purusa-incarnation maintains everything.  He is the powerful controller of these three energies."*

Text 6

We may note, however, that the word "pumsa" in verse 22 means "by Sri Krsna, the Original Supreme Personality of Godhead".  This is confirmed in the words of Brahma-samhita(5.39):  "Sri Krsna is the Original Supreme Personality of Godhead".

The word "amsaih" used in Text 3 may be understood to mean that Sridama, Sudama, Uddhava, Satyaki, and the 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(Srimad-Bhagavatam 10.1.62-63):

Text 7

"The inhabitants of Vrndavana, headed by Nanada Maharaja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Maharaja Pariksit, best of the descendants of Bharata, and so too were the descendants of the Vrsni dynasty, headed by Vasudeva and Devaki and the other women of hte dynasty of Yadu.  The friends, relatives and well-wishers of both Nanda Maharaja and Vasudeva and even those who externally appeared to be followers of Kamsa were all demigods."*

Text 8 

In the 85th Chapter of the Tenth Canto of Srimad Bhagavatam, Sri Krsna is described as the all-pervading Supersoul.  He is addressed as "purusa" and "tryadhisa" which indicates that He is the original source of all incarnations of Godhead.  This is summarized in the following statement of Maharaja Vasudeva(Srimad-Bhagvatam 10.85.18):

Text 9

"My dear Krsna and Balarama, I know that neither of You are my sons;  You are the original chief and progenitor, the Original Personalities of Godhead, known as Pradhana and Purusa.  But You have appeared on the surface of this globe in order to minimize the burdern of the world by killing the ksatriya kings who are unnecessarily increasing their military strength."*

Text 10

In the quote form Srimad-Bhagavatam(10.1.22) found in Anuccheda 43, the word "sva-kala-saktya" means "by His own potency the time-factor".  In htat same verse the word "isvareshvarah" means "the Original Personality of Godhead."  By repeating the Supreme Lord's instructions in these verses, Brahma intends to say to the demigods:  "There is no need to make any further request in this matter, because the Supreme Personality of Godhead will solve the difficulty."

Text 11

The word "tat-priyartham" used in Srimad-Bhagavatam 10.2.23 (quoted in Anuccheda 43) means "for the Supreme Lord's satisfaction".  The word "sura-striyah" in this verse refers to the eternal consorts of the various incarnations(such as Lord Vamana and others) of the Supreme Personality of Godhead.  When Lord Krsna, the Original form of the Personlaity of Godhead appears, then all the pleanary 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 with Him.  The word "sura-striyah" 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

The actual reason for the Supreme Lord's appearance in this material world is not the reason expressed by hte demigods in their prayers.  The Lord actually apppeared to perform ceratin specific pastimes with His great devotees, the gopis, and His activity of rescuing the earth from the burdern of so many demonic kings was merely incidental to that primary reason for His descent.

Text 13

The Personified Vedas, the sages residing at Dandakaranya, and the sons of the demigod Agni, all became gopis in Vrndavana.

Text 14

The actual meaning of this phrase(sura-striyah) is explained in the following verse(Sriamd-Bhagavatam 10.47.60) which describes the exalted position of the gopis in Vrndavana:

"When Lord Krsna was dancing with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord.  This transcendental favor was never bestowed upon the goddesses 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

We may therefore understand that the phrase "sura-striyah" refers neither to the wives of the demigods, nor the the goddesses of fortune, nor the queens of Dvarka, but to the gopis, who are the internal potencies of Lord Krsna.

Anuccheda 44

Text 1

Because Sri Krsn is the Original Personality of Godhead, the source of all incarnations, His glories are heard and described throughout the Srimad-Bhagavatam.  This is described inthe following statement of Sri Vidura (Sriamd-Bhagavatam 4.17. 6-7):

Text 2

"Prthu Maharaja was a powerful incarnation of Lord Krsna's potencies;  consequently any narration concerning his activities is surely very plaesing to hear, and it produces all good fortune.  As fara s I am concerned, I ma always your devotee as well as a devotee of the Lord, who is known as Adhokasaja.  Please therefore narrate all the stories of King Prthu, who, in the form of the son of King Vena, milked the cow-shaped earth."*

In this verse the word "purva-deha" refers to the incarnation of Prthu Maharaja.  The owrd "purva" 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 Prthu Maharaja.

Anuccheda 45

Text 1

This is also confirmed by the following verse from Srimad-Bhagavatam(4.17.8) describing a conversation between Maitreya and Vidura:

"When Vidura became inspired to hear of the activities of Lord Krsna 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

In connection with this verse we may quote that by hearing the glorification of the Supreme Lord, Maitreya Muni became pleased at heart.  We may also observe that Lord Krsna is also known by the name of Vasudeva because He is the son of Maharaja Vasudeva.

Anuccheda 46

Text 1

That Sri Krsna is described throughout Sriamd-Bhagavatam is confirmed in the following statement about King Pariksit (Sriamd-Bhagavatam 1.19.5);

"Maharaja Pariksit sat down firmly on the banks of the Ganges to concentrate his mind in Krsna consciousness, rejecting all other practices of self-realsization, because transcendental loving service to Krsna is the greatest achievement, superseding all other methods."*

Text 2

Sridhara Svami comments in the following way:

"The phrase 'sri-krsnanghri-sevam adhimanyamanah' indicates that Maharaja Pariksit understood that service to Lord Krsna's lotus feet is the goal of life."

Anuccheda 47

Text 1

That Sri Krsna is the subject of the entire Bhagavatam is also confirmed in the following verse spoken by hte sages of Naimisaranya to King Pariksit(Srimad-Bhagavatam 1.19.20):

"O chief of all the saintly kings of the Pandu dynasty who are strictly in the line of Lord Sri Krsna!  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 Personlaity of Godhead."*

Text 2 

In this verse the word 'bhavatsu' refers to the kings in the Pandu dynasty, and the phrase "ye jahuh" refer to Maharaja Yudhisthira  and other great devotees of the Lord.  By speaking this verse the great sages explained the truth about Lord Krsna to Maharaja Pariksit.

Anuccheda 48

Text 1

In the following connection King Pariksit spoke the following words to Sukadeva Gosvami (Sriamd-Bhagavatam 1.19.35-36):

"Lord Krsna, the Personality of Godhead, who is very dear to the sons of King Pandu, has accepted me as one of those realtives just to please His great cousins and brothers."*

Text 2

"Otherwise [without being inspired by Lord Krsna] 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?"*

Text 3

This verse explains that Lord Krsna became the paternal cousin of the Pandavas.  The word "te"  (Your) in htis verse refers to Sukadeva Gosvami, who is always relishing the nectar of Krsna consciousness.  The word "vaniyasah"  indicates that Sukadeva Gosvami is very generously inviting Maharaja Pariksit to ask questions about Krsna consciousness.

Anuccheda 49

Text 1

Maharaja Pariksit is described in this verse (Srimad-Bhagavatam 2.3.15):

"Maharaja Pariksit, the grandson of the Panadavas, was from his very childhood a great devotee of the Lord.  Even while playing with dolls, he used to worship Lord Krsna by imitating the worship of the family Deity."*

Text 2

In this verse Saunaka Rsi explains that as a child Maharaja Pariksit would hear hte descriptions of Lord Krsna's youthful pastimes in Vrndavana and other places.  Prince Pariksit would constantly meditate upon Lord Krsna, who accepts various roles in relationship with His devotees, becoming their friend, or accepring other roles in relation with them, and in htis mood, full of love for Lord Krsna, Prince Pariksit would act out the Lord's pastimes as his childhood play.  

Anuccheda 50

Text 1

Many statements of Srimad-Bhagavatam may be quoted to describe the glories of Maharaja Paiksit, and the following questions spoken by Maharaja Pariksit himslef at the beginning of Sriamd-Bhagavatam's Tenth Canto (10.1.1-13) may be quoted to show the freatness of his devotion to Lord Krsna:

"King Pariksit said:  My dear Lord, you have elaborately described the dynasties of both the moon-god and hte sun-god, with the exalted and wonderful character of their kings."*

"O bets 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 Visnu, or Krsna, who appeared in that Yadu dynasty with Baladeva, His pleanry expansion"*

"The Supersoul, the Supreme Personality of Godhead, Sri Krsna, tha 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."*

"Glorfication of the Supreme Personality of Godhead is performed in the parampara system;  that is, it is conveyed from spiritual master to disciple.  Such glorifcation 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 Krsna's lotus feet, my grandfather Arjuna and others crossed the ocean of hte Battlefield of Kuruksetra, in which such commanders as Bhismadeva resmbled great fish that could have very easily swallowed them.  By hte nercy of Lord Krsna, 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 Krsna's lotus feet, the Lord, Sudarsana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pandavas, which was almost destroyed by the fiery weapon of Asvatthama.  Lord Sri Krsna, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time-that is, as Paramatma and as virat-rupa-gave liberation to everyone, either as cruel death or as life.  Kindly enlighten me by describing His transcendental characteristics."*

"My dear Sukadeva Gosvami, you have already explained that Sankarsana, who belongs to the second quadruple, appeared as the son of Rohini named Balarama.  If Balaram was not transferred from one body to another, how is it posssible that he was first in the womb of Devaki and then in the womb of Rohini?  Kindly explain this to me."*

"Why did Krsna, the Supreme Personlaity of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vrndavana?  Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vrndavana?"*

"Lord Krsna lived both in Vrndavana and in Mathura.  What did He do there?  Why did He kill Kamsa, His mother's brother?  Such killing is not at all sanctioned in the sastras."*

"Krsna the Supreme Personality of Godhead, has no material body, yet He appears as a humna being.  For how many years did He live with the descendants of Vrsni?  How many wives did He marry, and for how many years did He live in Dvaraka?"*

"O great sage, who know everything about Krsna, 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 eager to hear of them."*

"Because of my vow on th everge of death, I have given up even drinking water, yte because I am drinking the nectar of topics about Krsna, 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

Maharaja Pariksit became intently attracted to hearing the glories of Lord Krsna.  This is described in the following verse (Sriamd-Bhagavtam 10.12.40):

"Sri Suta Gosvami said:  O learned saints, the childhood pastimes of Sri Krsna are evry wonderful.  Maharaja Pariksit, after hearing about those pastimes of Krsna, who had saved him in the  womb of his mother, became steady in his mind and again inquired from Sukadeva Gosvami to hear about those pious activities."*

Anuccheda 51

Text 1

This is also described in the following passage from the Srimad-Bhagavatam (10.7.1-2):

"King Pariksit said:  My lord, Sukadeva Gosvami, 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 hte activities of the Lord, but Krsna's childhood pastimes are so attractive that they are automatically pleasing to the mind and the 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 Krsna consciousness.  If you think  it fit, kindly speak about those activities  of the Lord."*

Text 2

Sridhara Svami explains this verse in the following way:

"By hearing the childhood pastimes of Sri Krsna, Maharaja Pariksit felt as if he were inundated by a great nectarean ocean of transcendental bliss.  In this condition he again questioned Sukadeva Gosvami by speaking these verses."

"The phrase 'yena yena' means 'by Lord Matsya and 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-chrnvatah' means 'anyone who hears the narration of the Lord's pastimes', and the word 'aratih' means 'the dirty things within one's mind immediately vanish, and one bocomes gradually purifed, develops devotional service for the Supreme Lord, attachment for Him, and friendship with devotees.'  The phrase 'acirenaiva tad eva haram vada' mens 'If you htink it fot, kindly speak about these beautiful pastimes of the Lord.'"

Anuccheda 52

Text 1

Maharaja Pariksit was intantly attracted to hearing the glories of Lord Krsna and he wanted to hear about hte Lord up until he time of His death.  This is described in his words to Sukadeva Gosvami (Srimad-Bhagavatam 1.9.35-38):

"Lord Krsna hte Supreme Personality of Godhead, who is very dear to the sons of King Pabdu, has accpeted me as one of those relatives just to please His great cousins and brothers."*

"Otheriwse [without being inspired by Lord Krsna] how is it that you have volunatrily 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 the great saints and devotees.  I am hterefore begging you to show the way of perfection for all persons, and especially for one whois abou to die."*

"Please let me know what a man should hear, chant rememberandworship, and also what he should not do .  Please explain all this to me."*

Text 2

Sukadeva Gosvami then gloriifed Maharaja Pariksit in the following words (Srimad-Bhagavatam 2.1.1):

"Sri Sukadeva Gosvami said:  My dear King, your question is glorius because it is veru beneficial to al kinds of people.  The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists."*

Text 3

In this verse the word "te" means "by you", and the phrase "pumsam srotavyadisu" means "among the varieties of subject matters sought to  be heard in the human society".  We may note inthis connection that Maharaja Pariksit asked this specific question because he was eager to hear about Lord Krsna, and he wanted to elicit a reply containing descriptions of Lord Krsna.  Maharaja Pariksit's question is glorious because  it asks about the Original Personality of Godhead Lord Krsna and His many incarnations, and also because it is "loka-hitam", or beneficial for all kinds of people.  Because in asking htis question Maharaja Pariksit was motivated by pure unalloyed love for Krsna, he became perfectly successful in attaining the actual goal of human life.  This is described in the following words (Srimad-Bhagavatam 2.4.1)L:

Text 4

"Suta Gosvami said:  Mahraja Pariksit, the son of Uttara, after hearing hte speeches of Sukadeva Sukadeva Gosvami, which were all about the truth of the self, applied his concentration faithfully upon Lord Krsna."*

The words "matim satim" in this verse indicate the purity of Maharaja Pariksit.  This purity was manifested in the next quotation (Srimad-Bhagavatam 2.8.2):

Text 6

"Narrations concerning the Lord, who possesses wonderful potencies, are certainly ausp[icious for livingbeings in all planets.   O greatly fortunate Sukadeva Gosvami, please continue narrating Srimad-Bhagavatam so that I can place my mind upon the Supreme Soul, Lord Krsna, and, being completely freed from material qualities, thus relinquish this body."*

Anuccheda 53

Text 1

A description of Maharaja Pariksit's purity of mind may be found in the Srimad-Bhagavatam 10.1.1-13 (quoted in Anuccheda 50, Text 1) and also in the following verse (Srimad-Bhagavatam 10.1.15):

"Srila Sukadeva Gosvami said:  O Your Majesty, best of all saintly kings, because you are greatly attracted to the topics of Vasudeva, 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."*

Text 2

These words spoken by Sukadeva Gosvami 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 Krsna, the son of Maharaja Vaudeva.  This is because you are expert at relishing the mellows of spiritual life."

Anucceda 54

With unfaltering fresh interest Maharaja Pariksit constantly meditated upon Lord Krsna, the unlimited Supreme Personality of Godhead, who is full of all opulences.  This may be seen in the followng words of Srimad-Bhagavatam (10.12.40-44):

"Sri Suta Gosvami said:  O learned saints, the childhood pastimes of Sri Krsna are evry wonderful.  Maharaja Pariksit, after hearing about those pastimes of Krsna, who had saved him in hte womb of his mother, became steady in his mind and again inquired from Sukadeva Gosvami to hear about those pious activites."*

"Maharaja Pariksit inquired:  O great asge, how oculd things done in the past have been described as being done in the present?  Lord Sri Krsna performed this pastime of killig the Aghasura demon during His kaumara age.  How then, during His pauganda age, could the boys have described this incident as having happened recently?"*

"O greatest yogi, my spiritual master, kindly describe why this happened.  I am very much curious to know about it.  I think that it was nothing about but another illusion due to Krsna."*

"O my lord, my spiritual master, although we are the lowest of ksatriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of pios activities of the Supreme Personality of Godhead."*

"Suta Gosvami said:  O Saunaka, greatest of aints and devotees, when Mahraja Pariksit inquired from Sukadeva Gosvami in this way, Sukadeva Gosvami, immediately remembering subject matters about Krsna 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 beagn to speak to Maharaja Pariksit about Krsna-katha."*

Anuccheda 55

Text 1

Maharaja Pariksit and Sukadeva Gosvami were both great devotees of the Lord.  They are described in the following verses (Srimad-Bhagavatam 2.3.15-16):

"Maharaja Pariksit, the grandson of the Pandavas, was fropm his very childhood a great devotee of the Lord.  Even while playing with dolls he  used to worship Lord Krsna by imitating the worship of the family Deity."

"Sukadeva Gosvami, the son of Vyasadeva, was also full in transcendental knowledge amd was great devotee of Lord Krsna, son of Vasudeva.  So there must have been discussion of Lord Krsna, who is glorified by great philosophers and in the company of great devotees."*

The word "ca" (also) in this verse refers the reader to the description of Maharaja Pariksit and Sukadeva Gosvami are both equally exalted devotees of the Lord. We may also note that the word "vasudeva" used in this verse means "Sri Krsna,  the son of the Maharaja Vasudeva".  The words "satam samagame" and "urugayasya gunodarah" indicate that although great devotees are generally engaged in glorifyung the various forms of the Supreme Lord, Maharaja Pariksit and Sukadeva Gosvami will converse specifically about the transcendental pastimes of Lord Krsna.

Anuccheda 56

Text 1

What is the need to explain this point any further?  Lord Krsna's pastimes are described, to theexclusion of any other topic, in the Tenth and Eleventh Cantos of Srimad-Bhagavatam, 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 Krsna are elaborately described in the Tenth and Eleventh Cantos.  We may therefore conclude that the descripiton of Lord Krsna is the principal subject matterof the Bhagavatam.  We may also note that Sukadeva Gosvami begins the teaching of hte Bhagavatam by appealing for the mercy of Sri Krsna (Srimad-Bhagvatam 2.4.20) in the following words:

Text 2

"May Lord Sri Krsna, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vrsni of hte Yadu dynasty, the husband of all the goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me."*

Anuccheda 57

Text 1

Srila Vyasadeva also says that Sri Krsna is the primary subject of Srimad-Bhagavatam (Srimad-Bhagavatam 1.7.6-7):

"The material miseries of the living entity, which are superflous to him can be directly mitigated by the linking process of devotional service.  But hte mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth."*

Text 2

"Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."*

Text 3

The name "Adhoksaja" in this verse (Srimad-Bhagavatam 1.7.6 second line) a name of Lord Krsna.  
The derivation of this name is given in the following words of the Vasudeva-mahatmya section of the Hari-vamsa(Visnu-parva 101.30-32):

When infant Krsna was resting in His cradle, a powerful, gigantic and terrible demonness named Putana disguised herself as a beautiful young woman and attempted to kill Krsna by offering her breast, which had been smeared with poison, for the tiny child to suck.  When the cowherd men and gopis saw that the gigantic demoness had instead been killed by the tiny child Krsna, they excalimed:  "Our chld is rescued!  It is as if He has attained another birth(ja) unseen by us(adhoksa)!  Because of this exclaimation by the cowherd men, Lord Krsna is known as 'Adhoksaja' (He who, unseen by hte cowherd men, was born again.)"

Text 4

The author of the Sri-Bhagavan-nama-kaumudi glorifies the Lord giving the following elaborate derivation of the name "Krsna" (Bhagavan-nama-kaumudi 3.6):

"The name 'Krsna' may mean:  1.  He whose complexion is blackish as a tamala tree, 2.  the small child who drank the breast milk of Mother Yasoda, or 3.  the Supreme Brahman."

Text 5

The name Krsna is also mentioned in the Chandogya Upanisad of the Sama Veda, which says:

"I offer my respectful obeisances to Sri Krsna, the son of Devaki."

As previously mentioned (in Srimad-Bhagavatam 1.7.7 quoted in Anuccheda 57, text 2), simply by hearing the message of Srimad-Bhagavatam, one attains devotional service to Lord Krsna, the actual perfection of life.

Anuccheda 58

Text 1

Narada Muni explains the benefit of hearing Srimad-Bhagavatam in the following words (Srimad-Bhagavatam 1.5.26):

"O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear themdescribe the attractive activities of Lord Krsna.  And thus listening attentively, my taste for hearing of hte Personality of Godhead increased at every step."*

Text 2

This benefit of hearing Srimad-Bhagavatam is described by Maharaja Pariksit in the following words (Srimad-Bhagavatam 10.7.1-2, also quoted in Anuccheda 51, Text 1):

"King Pariksit said:  My lord, Sukadeva Gosvami, 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 heairng of these activities, the dirty things in one's mind immediately vanish.  generally we are reluctant to hear about the activites of the Lord, but Krsna's childhod 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 th eroot cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for him, and friendship with the devotees who give us the contribution of Krsna consciousness.  If you think it fit, kindly speak about those activities of the Lord."*

We may also note in this connection that Maharaja Pariksit and sukadeva Gosvami were both situated on the same exalted devotional platform, for Sukadeva Gosvami was as eager to speak the glories of Lord Krsna as Maharaja Pariksit was eager to hear them.

Anuccheda 59

Text 1

By chanting the glories of Lord Krsna, Narada Muni became liberated and attained a spiritual form.  This is described in the following verses (Srimad-Bhagavatam 1.6.27-28):

"And so, O Brahmana Vyasadeva, in due course of time I, who was fully absorbed in thinking of Krsna 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 (Srimad-Bhagavatam 7.10.48-50) spoken by Narada Muni to Maharaja Yudhisthira:

Text 2

"Narada Muni continued:  My dear Maharaja Yudhisthira, all of you [the Pandavas] are extremely fortunate, for the Supreme Personlaity of Godhead, Krsna, lives in your palace just like a human being.  Great saintly persons know htis very well, and therefore they constantly visit this house."*

Text 3

"The impersonal Brahman is Krsna Himslef because Krsn ais 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 ultimately 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 spirirtual master."*

Text 4

"Exalted persons like Lord Siva and Lord Brahma could not properly describe the truth of the Supreme Personality of Godhead, Krsna.  May the Lord, who is always worshiped as the protector of all devotees by greta saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us."*

Text 5

Sridhara Svami explains this verse in the following way:

"Narada Muni spoke these three verses to Maharaja Yudhisthira, who had lamented 'Prahlada Maharaja is so fortunate because he directly saw the Personlaity of Godhead, and we are so unfortunate in comparison to him.'"

We may also note in this verse that even though Lord Krsna is described as "manusya-lingam", He is also "vastutaya nopavarnitam", whihc means "Even Lord Siva and Lord Brahma cannot porperly describe Him."  Becaus ehte Lord's formis spiritual, it cannot be ompletely described. This is also mentioned in the Visnu-sahasra-nama-stotra, where the Lord is described as 'anirdesya-vapuh', which means "He whose form cannot be completely described."  Narada Muni and King Yudhisthira were so pleased by this description of Lord Krsna, that we find these same verses (7.10.48-50) repeated again at the end (7.15.15-17)
of the Seventh Canto of Srimad-Bhagavatam.

Anuccheda 60

Text 1

Although the Lord cannot be completely descibed, Narad Muni glorifies Him as far as possible (Srimad-Bhagavatam 1.6.33-34):

"And tuhs I travel, constantly singing the message of the glories of the Lord, vibrating this instrument called a vina, which is charged with transcendental sound and which was given to me by Lord Krsna."*

Text 2

"The Supreme Lord Sri Krsna, whose glories and activities are pleasing to hear, at once appears on th eseat of my heart, as if called for, as soon as I began to chant His holy activities."*

Text 3

We may note that the word "deva" used inthis verse refers to Sri Krsna.  This same account of of Narada's acceptance of a vina from Sri Krsna is also related in the Linga Purana.  Lord Krsna, who personally gave the vina to Narada, assumes the form of transcendental sound and appears in the heart of Narada, who is engaged in continually remembering the Lord's glories, and chanting them accompanied by this musical instrument.

Anuccheda 61

Text 1

Vyasa glorifies Narada in the following words (Sriamd-Bhagavatam 1.5.21):

"Your Goodness has perfect vision.   You yourself can know the Superouls 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 all people.  Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead Sri Krsna more vividly."*

Text 2

In this verse the word "amogha drk" means "One who has perfect vision", the word "atmana" means "by your own self", and the phrase "atmanam parasya pumsah kalam avehi" means "You yourself can know the Supersoul Personality of Godhead because you are present as the pleanary portion of the Lord."
The phrase "jagatah sivaya"means "Although you are birthless you have appeared on this planet for the well-being of all people."  The phrase "mahanubhavabhyudayah adhiganyatam" means  "Please therefore, describe more vividly the pastimes of Sri Krsna, the Supreme Personality of Godhead,who manifests all the powers and opulences of all the innumerable incarnations of Godhead."  It is undestood from this verse that Narada Muni may be counted among the incarnations of the Supreme Lord, and for this reason Vyasadeva is praying that Narada withdraw the bewildering potency of the illusory energy maya.

Anuccheda 62

Text 1

In order to invoke the Lord's mercy,in thebeginning of Srimad-Bhgavatam, Narada teaches Vyasa a prayer to the four primary Visnu expansions.  Narada also explains the most exlated position of the devotees  of the Lord(Srimad Bhagavatam 1.5.37-38):

Text 2

"Let us all chant the glories of Vasudeva along with His plenary expansions Pradyumna, Aniruddha and Sankarsana."

Text 3

"Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Visnu, who has no material form."*

Anuccheda 63

Text 1

Now let us consider the following statement of Lord Brahma(Srimad-Bhagavatam 2.7.26):

"When the world is overburderned 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

In this verse Lord Brahma says:  "The Supeme 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 inorder to lessen the burdern of the earth."  Lord Brahma also says:  "The Lord, who has beautiful black hair,is accompanied by His pleanary 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 Visnu Purana and Mahabharata previously quoted.  We may also note inthis connection that the "plenary portion" mentioned in this verse refers to Lord Balarama, the Supreme Lord's constant companion.

In this connection someone may raise the following doubt:  If Sri Krsna is the Original Personality of Godhead, superior even to the purusa-incarnations, then why does He descend to the material world to perform such an insignificant activity as removal of the earth's burden?

To this I reply:  Lord Krsna does not appear in this material world simply to lessen the earth's burden.  The earth's burden may be removed by the Lord's pleanry incarnation or simply by the Lord's wishing it.  He does not have to appear in this world to lessen the earth's burden.

Sri Krsn appears inthis world  in order to manifest His pastimes, with the devotees, which are full of transcendental sweetness.  Lord Krsna 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

Some of these transcendental pastimes are described in the following verse (Srimad-Bhagvatam 2.7.27):

"There is no doubt about Lord Krsna's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Putana 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 htey touched the sky, when he was only crawling?  All these activities are impossible for anyone other the lord Himself."*

Text 4

Lord Krsna's plenary portion could have performed these actions, or the Lord could have preformed 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

That Lord Krsna incarnates for the devotees' benefit is confirmed by Arjuna in the following words (Srimad-Bhagavatam 1.7.25):

"O Lord Krsna, 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 Sridhara Svami says:

"Lord Krsna 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 raot in meditation upon You.'"

Text 6

The following verse (10.90.48) may also be quoted as a summary of Lord Krsna's pastimes:

"Lord Sri Krsna, is He who is known as jananivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Decaki and Yasoda.  He is the guide of the Yadu dynasty, and with His mighty arms He kills everyhting inauspicious as well as every man who is impious.  His blissful smiling face always increases the lusty desires of the gopis of Vrndavana.  May He be all glorious and happy."*

We may note in this verse that although Lord Krsna 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 Brahma, who was filled with devotion at hearing the narration of the Lord's astonishing pastimes.

Text 7

The following statement of Lord Brahma (Srimad-Bhagavtam 10.14.34) confirms the extraordinary nature of Lord Krsna's pastimes and intimate asscoiates:

"My dear Lord Krsna, 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 Vrndavana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana.  Even if I am given the chance to grow just as the humble grass in this land, that will be glorious for me.  But if I am not so fortune to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside th eimmediate area od Vrndavana so that when the devotees go out they will walk over me.  I am just aspiring for a birth  in which I will be smeared with the dust of the devotees feet.  I can see that everyone here is simply full of Krsna consciousness;  they do not know anything but Mukunda.  All the Vedas are indeed searching after the lotus feet of Krsna."

Anuccheda 64

Text 1

Before speaking to Brahma the four essential verses of Srimad-Bhagavtam, Lord Krsna revealed Himself as the Supreme Personlaity of Godhead.  This is cvonfirmed in the following verse (Srimad-Bhagvatam 2.9.15):

"Lord Brahma saw in the Vaikuntha 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 Arhana, His immediate associates in Dvaraka."*

In this verse the words "akhila-sattvatam patim" mean "the Lord of all the heroes in the Yadu dynasty."

Text 2

That Sri Krsna, the master of the Yadu dynasty, is the Supreme Pesonality of Godhead is confirmed in the following verse spoken by Sukadeva Gosvami (Srimad-Bhagavatam 2.4.20):

"May Lord Krsna, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vrsni of hte Yadu dynasty, the husband of the goddess of fortune, the director of all sacrifices and therefore the leader of all living entities,the contoller 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."*

Text 3

Lord Krsna personally revealed that He is the Supreme Personality of Godhead in the following words (Srimad-Bhagavatam 3.4.13):

"O Uddhava, in the lotus millennium inthe days of yore, at hte beginning of the creation, I spoke unto Brahma, who is situated on the lotus that  grows out  of My navel, about My transcendental glories, which the great sages describe as Srimad-Bhagavatam."*

Text 4

In the following verse from Gopala-tapani Upanisad (1.29), Lord Krsna is described as the Supreme Personality of Godhead and the original teacher of Vedic knowledge:

"It was Krsna who in the beginning instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge inthe past.  Those who aspire tobecome liberated surrender to Him, the Supreme Perosnlaiyt of Godhead who grants transcendental knowledge to His devotees."

Text 5

At hte beginning of a certain kalpa, Lord Krsna revealed His original form as a cowherd boy, and His original abode, the best of Vaikuntha planets, to Lord Brahma.  Thisis confirmed in the following verse from the Gopala-tapani Upanisad:

"Brahma replied:  I continnually glorified the Lord and meditated upon Him for miilions of years, and at last I was able to understand thre transcendetal form of the Lord as Sri Krsna, who appeared before me in the dress of a cowherd boy."*

Text 6

The spiritual practices followed by Lord Brahma, which enabled him to personally meet Lord  Krsna, are described in the following verses(22-26) of Brahma-samhita:

"The divine lotus which springs from the navel-pit of Visnu is in every way related by hte spiritual tie with all souls and is the origin of the four-faced Brahma versed in the four Vedas."**

Text 7

"On coming out of the lotus, Brahma, 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

"Then the goddess of  learning, Sarasvati, the divine consort of the Supreme Lord, said this to Brahma, who saw nothing but gloom in all directions:  O Brahma this mantra (klim krsnaya govindaya gopijana-vallabhaya svaha) will assuredly fulfill your heart's desire."**

Text 9

"O Brahma, do thou practice spiritual association by means of this mantra;  then all your desires will be fulfilled."**

Text 10

"Brahma being desirous of satisying Govinda, practiced the cultural acts for Krsna in Goloka"

Text 11

After performing austerities, Lord Brahma was able to see Krsna as He appears in the spiritual real of Dvaraka.  This is described in thefollowing verse (Srimad-Bhagavatam 2.9.14):

"Lord Brahma then saw inthe Vaikuntha planets Lord Krsna, the Personality of Godhead who is the Lord of the entire devotee community, the Lord of theYadu dynasty, the Lord of the goddesses of fortune, the Lord of all sacrfices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhana, His immediate asscoiates in Dvaraka."*

Text 12

The associates of lord Krsna seen by Brahma at the beginning of the creation are directly mentioned in the description of the Lord's Dvaraka-lila, confirming that Brahma actually saw the Lord krsn ain Dvaraka portion of the spiritual world.  The following verse (Srimad-Bhagavatam 1.14.32) confirms this:

"Sunanda, Nanda, and others are constant servants of Lord Krsna ast Dvaraka."*

Text 13

What need is there to present more evidence that Sri Krsna is the Original Form of the Personality of Godhead?  In hte First Canto, Third Chapter of Srimad-Bhagavatam this has been clearly explained to Saunaka Rsi and the sages assembled at Naimisaranya.  In the beginning of the Bhagavatam Sri Krsn ahas been described as the essence of all Vedic literatures, and the merciful source of all spiritual happiness and benediction.  Because Saunaka Rsi desired to hear about Krsna's transcendental pastimes, he asked the following question of Suta Gosvami (Srimad-Bhagavatam 1.1.12):

Text 14

"All blessings upon you, O Suta Gosvami.  You know for what purpose the Personality of Godhead appeares in the womb of Devaki as the son of Vasudeva."*

Text 15

In this verse the words "bhadram te" (all blessings upon you) indicate that the sages of Naimisaranya, who were very eager to inquire about Sri Krsna's pastimes, offered blessings to Suta Gosvami with these words.  The word "bhagavan" 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 "satvatam patih" means "the Lord of the Yadu dynasty".  The unusual grammatical form here is a use of poetic licence (arsa).  The word "jatah" means "became visible to the residents of the material universe."

Anuccheda 65

Text 1 

Saunaka Rsi continued (Srimad-Bhagavatam 1.1.13):

"O Suta Gosvami, we are eager to learn about the Personality of Godhead and His incarnations.  Please explain to us those teachings imparted by previous masters [arcaryas], for one is uplifted both by speaking them and by hearing them."*

Text 2

Sridhara Svami explains this verse in his commentary:

"In this verse the word 'anga' means 'O Suta Gosvami'.  The phrase 'tan no nuvaranyitum arhasi' means 'please explain them in a general way', and the phrase 'yasyavatarah' means 'omly with relation to the Lord and His incarnations'.  The word 'ksemaya' means 'for the good', and the word 'bhavaya' means 'for the upliftment'."

Anuccheda 66

Text 1

The sages at Naimisaranya 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 (Srimad-Bhagavatam 1.1.14):

Text 2

"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 Krsna, which is feared by fear personified."*

Text 3

In this verse the word "vivasah" means "even though absorbed in thinking of other things".  Because Sri Krsna is the origin of all the incarnations of Godhead, all the holy names of God actually refer to Him.  This is confirmed in the Visnu Purana, which states:

"Lord Krsna is the origin of all the holy nmaes of God."

For this reason, al the Lord's holy names, such as Vasudeva, Damodara, Govinda, Kesava, and all other names of the Lord should be understood as names of Sri Krsna.  In this verse the word "tatah" means "from the cycle of birth and death."  The chanter of the Lord Krsna'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

Saunaka Rsi continued (Srimad-Bhagavatam 1.1.15):

"O Suta, 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 

In this verse the word "yat" means "of Sri Krsna" and the word "pada-samsrayah" means "they who have taken the shelter of the lotus feet".  The word "prasamayanah" means "they whose minds are fixedon the Supreme Lord".  That one should continually meditate on Lord Krsna is confirmed in the Srimad-Bhagavatam (11.19.36) by the Lord Himself, who says:

"Always fix your consciousness upon Me."

Because Sukadeva Gosvami and the other great sages at Naimisaranya had fully taken shelter of Lord Krsna and were greatly attracted to hearing Lord Krsna'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 "svardhuni-apah" in this verse means "the water of the Ganges."  The Ganges river is actually an incarnation of Lord Krsna.  This is confirmed in the following verse from the Vedic literatures:

Text 3

"The Supreme Personality of Godhead, Lord Janardana, 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

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 Vamanadeva, one must repeatedly bathe in it's waters in order to become 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 Srimad-Bhagavatam (10.90.47):

"O King, because of Lord Krsna'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

Sridhara Svami comments on this verse:

"Although formerly the Ganges river was considered the foremost of all holy places, the holy place of the 
glorification of Sri Krsna which has now appeared in the Yadu dynasty makes the Ganges appear insignificant."

Anuccheda 68

Saunaka Rsi's next statement (Srimad-Bhagavatam 1.1.16) may be taken as an explaination of the Sriamd-Bhagavatam's Tenth Canto:

"Who is there, desiring deliverance from the vices of he age of quarrel, who is not willing to hear the virtuous glories of the Lord?"*

Anuccheda 69

Text 1

Saunaka Rsi further explains (Sriamd-bhagavatm 1.1.17):

"Lord Krsna's transcendental acts are magnificent and gracious, and great learned sages like Narada sing of them.  Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations."*

Text 2

In this verse the Lord's pastimes are described as "udara" (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 Krsna is the perfect and comlpete Original Personality of Godhead, He performs pastimes in the forms of the purusa-avataras and other incarnations also.

Anuccheda 70

Text 1

The sages continue (Srimad-Bhagavatam 1.1.18):

"O wise Suta, please narrate to us the transcendental pastimes of the Supreme Godhead's mulit-incarnations.  Such auspicious pastimes of the Lord, the supreme controller, are performed by His internal powers."*

Text 2

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 Krsna, the Original Personality of Godhead.  After He has been completely described, you may describe the pastimes of His many incarnation."  In this verse the word "avatara" refers to the purusa-avataras, guna-avataras (the controllers of the modes of material nature), and lila-avataras(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 pastimes of the Lord, the sages of Naimisaranya appeal to Suta Gosvami, explaining that their desire to hear about the Lord is still unsatisfied.   They said (Sriamd-Bhagavatam 1.1.19):

Anuccheda 71

Text 1

"We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers.  Those who have developed a taste for transcendetal relationships with Him relish hearing His pastimes at every moment."*

Text 2

In this verse the sage of Naimisaranya say:

"We have becometired 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 Srimad-Bhagavatam (10.90.47):

"By continually glorifying Lord Krsna, the Yadu dynasty became more effective in purifying others than the water of the Ganges."*

For this reason the sages say:

"We never tire of hearing the transcendental pastimes of Sri Krsna, who is glorifed by hymns and prayers."*

In other words, they never though that they heard enough about Lord Krsna.  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

The sages continued(Srimad Bhagavatam 1.1.20):

"Lord Sri Krsna, the Supreme Personality of Godhead along with Balarama, played like a human being, and so masked He performed many superhuman acts."

Text 2

Sridhara Svami explains this verse in his commentary:

"The sages of Naimisatanya spoke this verse to encourage Suta Gosvami to describe teh transcendental pastimes of the Lord Krsna.  The word 'atimartyani' in this verse means 'superhuman acts such as the lifting of Govardhana Hill, which can never be performed by ordinary human beings.''

Text 3

Considering that someone may raise teh objection "If Krsna is an ordinary human being, how was it possible for him to perform remarkable superhuman acts?", the sages of Naimisaranya specifically used the words "kapata-manusah (distinguished as a human being)".  Lord Krsna 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 elements.  He did not always appear or act like a humna being, however, for at certain times He would display His divine powers and opulences.

Text 4

This is described in the story of the Syamantaka jewel recorded in the Srimad-Bhagavatam.  When he first met Lord Krsna, "Jambavan thought the Lord to be an ordinary human being" (Srimad Bhagavatam 10.56.22).  When Jambavan saw the Lord's superhuman prowess, however, he understood that Lord Krsna was not an ordinary human being, but the Supreme Person.  Jambavan explained this in the many prayers he spoke to the Lord.

Text 5

That Krsna appears as an ordinary huma being is also described in the following words spoken by Maharaja Pariksit to Sukadeva Gosvami (Srimad Bhagavatam 10.1.7)

"O learned Sukadeva Gosvami, please describe to us the transcendental characteristics of Lord Krsna, teh Supreme Personality of Godhead, who appeared as an ordinary human being by His own potency."

This is the atcual meaning of the words "kapata manusah" and "gudhah" in this verse (Srimad Bhagavatam 1.1.20).

Anuccheda 73

Text 1

After these questions were spoken by the sages of Naimisaranya, Srila Suta Gosvami glorified Sukadeva Gosvami in the following words (Srimad Bhagavatam 1.2.1-5):

"Ugrasrava [Suta Gosvami]", the son of Romaharsana, being fully satisfied by the perfect qeustions of the brahmanas, thanked them and thus attempted to reply.*

Srila Suta Gosvami said:  Let me offer my respectful obeisances unto that great sage [Sukadeva Gosvami] who can enter teh hearts of all.  When he went away to take up the renounced order of life [sannyasa], leaving home withoput undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, 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[Suta], the spiritual master of all sages, the son Vyasadeva, who, out of his great compassion  for those gross materialists who 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 Srimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the auhtor.*

"O sages, I have been justly questioned by you.  Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare.  Only questions of this sort are capable of completely satisfying the self. "*

Text 2

Sridhara Svami explains these verses in the following way:

"The phrase 'tesam vacah pratipujya' in verse 1.2.1 means 'thanking them for their words '.  In verse 1.2.5, the word 'munayah' means 'O sages', and the word 'sadhu' means 'justly ' or 'properly'.  The word 'loka-mangalam' means 'which bring about the world's welfare', and the phrase 'yat kirtah krsna-samprasnah' means 'questions in relation to Lord Krsna'.  The sages at Naimisaranya had previously asked Suta Gosvami to explain the essential truth described in all Vedic scriptures.   In this verse Suta Gosvami replies that the description of Lord Krsna is the essence of the Vedic scriptures, and these qeustions about Lord Kersna directly relate to that essence of all the Vedas.  

Text 3

The verses that form Suta Gosvami's answer to the sages' questions are filled with the description of Lord Krsna and in these verses the Lord's holy names, such as Vasudeva, Adhoksaja, and Satvatam pati, are repeatedly invoked.  In this way the "best-question" is anwered by Suta Gosvami, and that answer is "loka-magalam" (relevant to the world's welfare).  Such questions and answers are capable of completely satisfying the self (yenatma suprasidati).

Text 4

The many exalted hearers and speakers quoted in the verses of Srimad-Bhagavatam present single, unified conclusion:  Sri Krsna is the Original Personality of Godhead.  Sri Krsna is repeatedly described in the 18, 000 verses of Srimad-Bhagavtam and He is described at great length in the First , Tenth, and Eleventh Cantos.  In the Second Canto, Lord Krsna is described as the Supreme Personality of Godhead in the account of the conversation between Brahma and Narada.  In the Third Canto, Lord Krsna is also described in the account of the conversation between Vidura and Uddhava.  In the Fourth Canto, Lord Krsna is elaborately described, and the following verses:  "That Nara-Narayana Rsi, who is a partial expansion of Krsna, has now appeared in the dynasties of Yadu and Kuru in the forms of Krsna and Arjuna respectively, in order to mitigate the burdern of the world."*  (Srimad-Bhagavatam 4.1.59), and "Prthu Maharaja was a powerful incarnation of Lord Krsna's potencies;  consequently any narration concerning His activities is surely very pleasing to hear, and it produces all good fortune".* (Sriamd-Bhagavatam 4.17.6)  may be presented as evidence to show that  Sri Krsna is the actual subject described in the verses of the Bhagavatam.  

In this connection we may also quote the following verse from the Fifth Canto of Srimad-Bhagavatam (5.6.18):
"My dear king, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties.  He is your spiritual master, worshipable Deity, friend, and the director of Your activities."*

The description of Sri Krsna is alos found in the Sixth Canto.  The following verse(Srimad-Bhagavatam 6.8.20) may be quoted in this connection:  

"May Lord Kesava 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 Sri Krsna is the Supreme Personality of Godhead is also described in the conversation between Narada Muni and Maharaja Yudhisthira recorded in the Seventh Canto of Srimad-Bhagavatam.

The unequalled power and opulence of Sri Krsna is described in the Eighth Canto of the Bhagavatam.  In this Canto we find the story of Kalanemi, a demon killed by Lord Visnu, who is never defeated by anyone.  When killed by Lord Visnu, the demon Kalanemi did not attain liberation, but again appeared in the material world as King Kamsa.  When that same demon was again killed by Lord Krsna, the same demon immediately became liberated.  From this account we may understand that demons directly killed by Lord Krsna immediately attain liberation, although demons killed by Lord Visnu, or other forms of the Lord, do not necessarily attain liberation.  By this we may see the singular power and greatness of Lord Krsna.

Sri Krsna is certainly the central theme of the Ninth and Tenth Cantos of the Bhagavatam, and even at the very end of the Bhagavatam we find the following quote (Srimad-Bhagavatam 12.11.26):  

"O Krsna, O friend of Arjuna, O chief among the descendants of Vrsni, you are the destroyer of those political parties which are disturbing elements on this earth.  Your prowess never detriorates.  You are the proprietor of the transcendental abode, and You are glorified by the gopis of Vrajabhumi, 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 Srimad-Bhagavatam, which describes the glories of Sri Krsna.

Text 5

By careful study of Srimad-Bhagavatam, and also by study of the other Vedic literatures(such as Vedanta-sutra which explains "anandamayo bhyasat" - The Supreme is by nature eternally full of bliss without any interruption), one cannot avoid concluding that Sri Krsna is the Original Personality of Godhead, the source of all incarnations.  

Text 6

This scripture is known as the "Sriamd-Bhagavatam" because it specifically explains that Sri Krsna is the Original Personality of Godhead(svayam-bhagavan).  This Bhagavatam contains not a few isolated descriptions of Sri Krsna, but more than half of it's contents describe Him.  Even though the Bhagavatam 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 Srimad-Bhagavatam is found in the verse "ete camsa-kalah pumsah krsnas tu bhagavan svayam(1.3.28)

The verses of the Bhagavatam may be compared to an army, and this verse (krsnas tu bhagavan svayam) may be considered to be the monarch who commands that army.  In this way I have described the army of Srimad-Bhagavatam and it's commander.  

Anuccheda 74

Text 1

Many other quotations serve as subordinate generals under the jurisdiction of that supreme commander.  One of those subordinate generals is the following quotation (Srimad-Bhagavatam 9.24.55):

"The eighth son of Vasudeva and Devaki was the Supreme Personality of Godhead Himself-Krsna."*

Text 2

The use of the word "kila(certainly)" to emphasize the statement of this verse perfectly corroborates the statement of our paribhasa-sutra (krsnas tu bhagavan svayam-Sri Krsna is the Original Personality of Godhead).  Our paribhasa-sutra is also corroborated by the following statement of Srimad-Bhagavatam 10.1.23):  

"The Original Personality of Godhead appeared in the home of Vasudeva."*

Anuccheda 75

Lord Brahma also confirms that Lord Krsna is the Supreme Personality of Godhead in the following words (Srimad-Bhagavatam 10.14.32):

"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi!  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 Sri Krsna is the Original Personality of Godhead is especially confirmed by the phrase "purnam brahma sanatanam" (Lord Krsna is the Absolute Truth, the eternal Supreme Bhrahman).]

Anuccheda 76

Text 1

That Sri Krsna is the Original Personality of Godhead is again confirmed in the following verse (Srimad-Bhagavatam 3.2.21):

"Lord Sri Krsna is the Lord of all kinds of threes and is independantly 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

In this verse the word "asamyatisayah" 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 entites and all forms of Godhead also, and for this reason He is called "Tryadhisa", which means "The master of Lord Sankarsana, 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 hte 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 hte creation" described in this verse cannot refer to Lord Brahma and the other temporary demigods who, in the eyes of the Lord, live for a only short time.  The "eternal maintainers" must therefore refer to the innumerable forms of the all-pervading Supersoul(antaryami).  In an indirect way htis verse describes Sri Krsna as the Suprem Personality of Godhead, just as He was more directly described in our paribhasa-sutra(Krsnas tu bhagavan svayam)

Anuccheda 77

In the following verse Sukadeva Gosvami uses an elegant metaphor to explain that Sri Krsna is the Original Personality of Godhead(Srimad-Bhagavatam 10.3.8):

"Then the Supreme Personality of Godhead, Visnu, who is situated in the core of  everyone's heart, appeared from the heart of Devaki in hte dense darkness of night, like the full moon rising on the eastern horizon, because Devaki was of the same category as Sri Krsna."*

Anuccheda 78

That Lord Krsna is the Supreme Personality of Godhead is also confirmed by hte following statement of Sukadeva Gosvami (Srimad-Bhagavatam 10.20.44):

"During autumn the moon looks very bright along with the stars in the clear sky.  The Suprem Personality of Godhead, Lord Krsna Himself, appeared in the sky of the Yadu dynasty, and he was exactly like the moon surrounded by hte stars, or the members of Yadu dynasty."*

Anuccheda 79

Srimad-Bhagavatam affirms that Sri Krsna is the Original Personality of Godhead.  The Bhagavatam is primarily devoted to describing Sri Krsna, and indeed, the Bhagavatam is itself considered one of the forms of Sri Krsna.  This is confirmed by Sukadeva Gosvami in the following words (Srimad-Bhagavatam 1.3.43):

"This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna 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 Kali shall get light from this Purana."*

Anuccheda 80

Text 1

Sri Krsna is the perfect and complete Personality of Godhead described in all Vedic literatures.  This is explained in the following verse from Mahabharata:  "Sri Krsna is the Supreme worshipable Personality of Godhead, the ultimate goal of all knowledge, all Vedic literatures and all sacrifices.  O King, they who understand Sri Krsna in truth are automatically brahmanas, and they obtain the pious results of performing all varieties of Vedic sacrifices, without having to endeavour for them."

Text 2

In the following verses from Bhagavad-gita, Lord Krsna 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 Vedanta, and I am the knower of the Vedas."* - 15.15

"I am the basis of the impersonal Brahman."* - 14.27

Text 3

That Sri Krsna is the Original Personlaity of Godhead is also confirmed in the following statements of Brahma-samhita(verses 29 & 48):

"I worship Govinda, the primeval Lord, the progenitor, who tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions purpose trees.  He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.**

"The Brahmas and other lords of the mundane worlds appear from the pores of the Maha-Visnu and remain alive for the duration of His one exhalation.  I adore the primeval Lord, Govinda, for Maha-Visnu is a portion of His plenary portion."**

Text 4

Someone may object:  The Uttara-khanda of the Padma Purana says:  "Lord Narayana is the supreme monarch of the spiritual world, and the source of all incarnations.  These scriptures do not say that Krsna is the origin of all incarnations and the Supreme Personality of Godhead.  Krsna is certainly different from Narayana and Vasudeva.  His abode, associates, names, and form are all different from those of Narayana.  How is it possible, then, that Krsna is the Original Personality of Godhead, the source of all incarnations of Godhead?  This doctrine is certainly refuted in these quotes from the Padma Purana and the Pancaratra-sastra.

To this I reply:  In the first sandarbha(Tattva-sandarbha), I have already demonstrated that Srimad-Bhagavatam is the most important of all scriptures.  The Bhagavatam contains the ultimate perfection of complete transcendental knowledge revealed by Srila Vyasadeva, and therefore any scriptural statement contradicting the version of the Bhagavatam should be rejected by the wise.

Fallacious conceptions sometimes presented in the scriptures and the supremacy of the  Bhagavatam, are both described in the following verse(Sriamd-Bhagavatam 10.57.31):

Text 5

"The citizens of Dvaraka felt themselves threatened with pestilence and natural disturbances due to the abscence of Akrura from the city.  This was a kind of superstition because while Lord Krsna was present there could not be any pestilence, famine, or natural disturbances."*

This misconception thought by the residents of Dvaraka 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.  Srimad-Bhagavatam, should be always taken as the final authority, and any statement contradicting the Bhagavatam should be rejected.

Text 6

This is also described in the following verse(Srimad-Bhagavatam 10.77.30):

"O King Pariksit, although Krsna lamented when Salva attemoted to trick Him into thinking that His father Vasudeva was killed, we should understand that in actuality, Lord Krsna 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 excepteds as truth."*

This verse clearly describes how untrue statements may sometimes be found in the Vedic literatures.  The careful eader must be prepared, therefore to sometimes reject scriptural quotations.  The guideline for accepting and rejecting such statements should be the authority of Srimad-Bhagavatam.  

Text 7

That Srimad-Bhagvatam is the best of all Vedic literatures is confirmed in the following verse(Srimad-Bhagvatam 9.22.22-23):

"From Vyasadeva, I [Sukadeva Gosvami] was born, and from him I studied this great work of litereature, Srimad-Bhagavatam.  The incarnation of Godhead Vedavyasa, rejecting his disciples, headed by Paila, instructed Srimad-Bhagavatam to me because I was free from all material desires."*

Vyasadeva had instructed the Four Vedas and the Puranas to His disciples, but He did not teach them the Bhagavatam.  Only Sukadeva wsa qualified to study the Bhagavatam, because he was free fromm all material desires.  This shows the superiority of the Bhagavatam to all Vedic literatures.

Text 8

Because Srimad-Bhagavatam is the best of all Vedic literatures the statement of the Bhagavatam, that Sri Krsn ais 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 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 considerd best by the king may be accepted as superior to what is praised by the village chief.  In the same way, the Srimad-Bhagavatam is the best of all scriptures, and because in the verses of the Bhagavtam, Sri Krsna 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 othre Vedic literatures.  Any scriptural statement contradicting Bhagavatam's affirmation "Krsnas tu bhagavan svayam" (Sri Krsna is the Original Personality of Godhead) should therefore be rejected, and there is no improprietory.

Text 9

In truth these two quotations from the Uttarakanda of the Padma Purana 	and from the Mahabharata do not contradict the version of the Bhagavatm because the forms of Narayana and Vyasadeva are manifestations of the original form of Krsna.  This is confirmed in the Bhagavatam (10.14.14) where Lord Brahma says:

"O Krsna, You are actually Narayana, for Narayana is expanded from You."

Originally in the names "narayana" and "vasudeva" refers to Lord Krsna, who is famous for His pastimes in Dvaraka-puri and other places.  Both Narayana and Vasudeva are names of the Supreme Lord Krsna.

The Narayana Upanisad says:  

"The son of Devaki, Sri Krsna is the Supreme Personlaity of Godhead."

And the Vasudeva Upanisad says:

"Sri Krsna, the son of Devaki, fills the entire world with transcendental bliss."

That Sri Krsna is not actually different from Vasudeva, and that Vasudeva is simply another name of Sri Krsna, is confirmed by Lord Krsna Himself, who said in the Srimad-Bhagavatam(11.16.29):

"Among those possessing remarkable power and opulence I appear as Vasudeva."***

Anuccheda 81

Text 1

That   " Vasudeva" is simply another name of  Lord Krsna is confirmed by Lord Krsna Himself in the following statement found in Srimad- Bhagavatam(11.16.32):

"Among the nine most prominent forms of the Personality of Godhead, I am the most important form, known as
Vasudeva."***

Text 2

Sridhara Svami explans this verse in the following way:

"In this verse the word ' satvatam' means 'of the Personality of Godhead'. The nine forms of the Lord referred to in this verse are Vasudeva, Sankarsana, Pradyumna, Aniruddha, Narayana, Hayagriva, Varaha, Nrsimha, and Brahma. Amongst all these forms, Lord Krsna declares that He is Vasudeva."

Text 3

Following the principles of the Vyasa-puja-paddhati, even the mayavadi sannyasis place the forms of Vasudeva and other forms of the Lord on Lord Krsna's throne, and worship Lord Vasudeva as identical with Lord Krsna. In the Astaksara-patala of the Krama-dipika, it is also explained that Lord Vasudeva and other forms of the Lord are worshipable, just as Lord Krsna Himself is.

Text 4

In the Bhagavad-gita (10.37) Lord Krsna identified Himself as "Vasudeva". The Lord said:

"Of the descendants of Vrsni I am Vaudeva."*

In this statement the word "Vasudeva" means "the son of Maharaja Vasudeva, " and refers to the Lord's elder brother Baladeva.

Text 5

In the verses of the Tenth Chapter of Bhagavad-gita, Lord Krsna describes the manifestation of His opulences. In this verse "Vasudeva" is counted among Lord Krsna's opulences, and therefore this word cannot refer to Lord Krsna directly, but must refer to Lord Balarama, who is also a son of Maharaja Vasudeva.

Anuccheda 82

Text 1

Lord Krsna 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 Krsna is confirmed in the following verse from the Sri Krsnastottara-sata-nama-stotra, found in the Brahmanda Purana:

"By chanting yhe holy name of Lord Krsna only once one achives the same purifying effect obtained by chanting other names of the Supreme Lord three thousand times."*

Sarva-samvadini Comment

Text 2

The verses quited in Anuccheda 81, Text 1 and Anuccheda 82, Text 2 may be explained by quoting the following verse from the Visnu-dharma:

"Lord Hari, who holds the Sudarsana-cakra is the master of all the demigods, and He is full of all potencies 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 3

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 Nama-kaumudi:

"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 4

We may note that in the quoted in Text 1, the word "abhirucitam" means "dear". In some manuscripts the second half of this verse reads:

hareh priyena govinda-
     namna nihatani sadyah

"By chanting the name Govinda, the favorite name of Lord Hari, one immediately attains the ultimate benefit of life."

Text 5
Someone may present the following objection: Is it not so that the Brhat-sahasra-nama-stotra in the 96th Chapter of the Uttara-khanda of the Padma Purana, Lord Siva says to Parvati:

"O beautiful goddess, a single utterance of the holy name of Rama is equal to a thousand utterances of these other names of the Supreme Lord."*

From this we should certainly understand that Rama is the most important name of the Supreme Personality of Godhead, and the name of Krsna is only secondary. Furthermore this same explanation may be found also in the Brahmanda Purana.

To this objection we reply: This statement of Lord Siva certainly explains the superior postion of the name of  Rama, but it does not specifically state that the name of Krsna is secondary. We may also note that in other verses from the Vedic literature the primary importance of the name of Krsna is revealed.

Text 6 

We may note that because the word "sahasra-namnam" is in the plural, we cannot interpret it to be a dvigu-samasa, and thus mean "of thousands of names of Krsna". For this reason the word "sahasra-namnam" should be interpreted to mean "of those prayers containing the holy name of Rama 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 Ramacandra-sahasra-nama-stotra found in the 96th Chapter of the Uttara-khanda of the Padma Purana:

"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 7

As Lord Krsna is the Original Personality of Godhead, from whom the various visnu-tattva expansions of the Lord emanate, so Krsna is the simply part and parcel of that original name Krsna. The original name Krsna is more powerful than the other names, and the result of chanting the name of Krsna is greater than that of chanting the other names of the Lord.

The result obtained by chanting the name of Krsna is different from that obtained by chanting any othe one obtains liberation, and by performing the rituals of the Vedas one only obtains the upper material mantras 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 Rama, one obtains only the same result obtained by chanting the prayers known as the Brhat-sahasra-nama (assuming one omits the name of Lord Rama, which is included within the Brhat-sahasra-nama 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 Krsna and others) that directly refer to the original form of the Lord as Sri Krsna.
 
Text 8 

The Nama-kaumudi 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 Siva refers to these results when He says to Parvati:

"O beautiful goddess by the holy name of Rama, one obtains the results of chanting the thousand names of the Lord found in the Brhat-sahasra-nama-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 Krsna. Because the chanting of Krsna brings pure love of God, it gives the best results among all the names of the Lord Krsna 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

Someone may argue: By performing various Vedic sacrifies such as the darsa and paurnamasa, one may obtain all material desires. For this reason, these should be performed, and not the chanting of the holy names of Krsna and Rama.

This argument is answered in the following explanation of the Brhat-sahasra-nama prayers, where Lord Siva says to Parvati:

"My dear Parvati, by chanting the holyname of Rama 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 Krsna, the best of the Lord's holy names.

Text 2 (Main text of Krsna-sandarbha is again resumed at this point)

In the Mathura-mahatmya section of the Patala Khanda of the Padma Purana, in the description of the holy names of Krsna and Rama, Lord Siva says:

"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 Rama, one attains liberation, and from chanting the holy name of Lord Krsna, one attains pure love of God, which makes the happiness of liberation seem very insignificant.

Text 3
The potency of the holy name Sri Krsna is also described in the Visnu-dharmottara Purana:

"O best of men, both saints and demons attain love of God by chanting the holy name of Krsna."

Text 4

That Sri Krsna is the most important of all holy names of the Lord is described by Lord Krsna Himself. As recorded in the conversation between Narada and Kusadhvaja in the Prabhasa Purana, Lord Krsna said:

"O Arjuna, of all My holy names, the name Krsna is the most important."

Text 5

That Sri Krsna 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 transcedental qualities, form, pastimes, and abodes (such as Mathura 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. Afried of unnecessarily increasing the size of this book, we will not present all these quotations now.

At the conclusion of Bhagavad-gita, which is the essence of all Vedic literature, Lord Krsna, 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 Sri Krsna. The Lord said that this direct worship of Him is the most confidential of all knowledge. This explanation is recorded in the following verses of Srimad Bhagavad-gita (18.60-66) where Lord Krsna says:

Text 7

"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 Kunti.*

Text 8

"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

"O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.*

Text 10 

"Thus I have explained to you the most confidental of all knowledge. Deliberate on this fully, and then do what you wish to do.*

Text 11

"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

"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

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."*

Sarva-samvadini Comment (Part 2)

Text 1

In these six verses from Bhagavad-gita, Lord Krsna explains the worship performed by one situated in a little transcendental knowledge (in verse 18.61, beginning with the words "isvarah sarva-bhutanam"), and he openly states the supreme secret of pure devotional service (in verse 18.65, beginning with the words "man-mana bhava"). In the first quote the reference to Lord Krsna is remote, but in the second quote the reference to Him is obivious.

Text 2

This same description of pure devotional service was also given previously in almost the same words in the following verse (Bhagavad-gita 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

Lord Krsna also describes Himself as the all-pervading Supersoul present in the hearts of all living entities (Bhagavad-gita 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

Someone may question : Lord Krsna explains (18.63-64) that the last verses of Bhagavad-gita are the most confidential part of knowledge. This last part of Bhagavad-gita, however simply restates what has already been stated in a general way in the previous verses of the Gita. Why does Lord Krsna say that this last part is more confidential?

Text 5

I answer: It is not that in the later part of Bhagavad-gita Lord Krsna explains a higher method of worship, but rather, in the last part of the Gita He explains a higher object of worship. Earlier in the Gita, the Lord describes Himself as the Original Supreme Person ("mat=me). In this way Lord Krsna is described as the ultimate object of worship, just as in the Vedanta-sutra (3.2.39), the Personality of Godhead (and not the demigods) is described as the ultimate bestower of the results of sacrifice.

Text 6

That pure devotinal 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-bhavena" 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 notethat 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 sevice: Sri Krsna.

Text 7

It is not, therefore, that in the earlier portions of Bhagavad-gita, 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 Gita. In the beginning portion of the Gita, therefore, the Lord describes the all pervading Supersoul, and afterwards He describes Himself as the Original Personality of Godhead, above the Supersoul.

Text 8

That the form of Sri Krsna is more important than the form of the Supersoul is confirmed in the following verse of Bhagavad-gita (7.30), where Lord Krsna says:

"The Supersoul form of Mine is the governing principal 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 the Supersoul."

We may note the use of the word "sa" (with) in the words "sadhibhutadhidaivam" and "sadhiyajnam" 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 sutra of Panini (Astadyayi 2.3.19): "saha-yukte 'pradhane". From this we may understand that the form of Sri Krsna is most important, and the form of the Supersoul is only secondary.

Text 9

Someone may object to our interpretation of this verse, and claim that Lord Krsna described Himself as the Supersoul present in the hearts of all living entities. This is described in the following words spoken by Lord Krsna Himself (Bhagavad-gita 8.4):

"I am the Supreme Lord, represented as the Supersoul, dwelling in the heart of every embodied being."*

This should be understood to mean that Lord Krsna expands Himself to appear as the all-pervading Supersoul. This does not mean that the original form of Sri Krsna is present as the all-pervading Supersoul. This is something like the following explanation of Dronacarya found in the Srimad-Bhagavatam (1.7.45):

"He (Dronacarya) is certainly still existing, beiing represented by his son."*

As Dronacarya was present in his son, so Lord Krsna is present in His personal expansion as the Supersoul.

In this way we have conclusively demonstrated that the latter part of Bhagavad-gita explains a more advanced stage of spiritual life not because of the superioity of the form of worship described there, but because a superior object of worship (the original form of Sri Krsna) is described there.

Text 10

That Sri Krsna is the ultimate object of worship is also hinted in the following explanation of Chandogya Upanisad (7.16.1):

"The ultimate feature of the Supreme surpasses everything."

Text 11

This statement of Chandogya Upanisad explains that the Absolute Godhead is beyound everything existing in the world of material names and forms. The Supreme Godhead is described in His most confidential feature as Sri Krsna. This truth is revealed at the very end of Bhagavad-gita (18.65.66). 

Text 14 

An explanation of these verses follows:

Firstly, although Krsna (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-gita in order to incite Arjuna to fight, this is not Krsna actual purpose. Krsna 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 alll the same, O son of Kunti."*). Krsna actual intention in speaking the Gita was to teach the ultimate goal of life.

Text 15 

The ultimate goal of life, which is the actual message of Bhagavad-gita, is described as a great secret. Lord Krsna says (a8.64):

"Because you are my vey 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

The word "isvarah" 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 Krsna says "O scion of Bharata, surrender unto Him utterly."* In this verse "utterly" means: 1. understanding that "the Supreme Personality of Godhead is everything" (Svetasvatara Upanisad 3.15), and 2. wholehearedly engaging all the senses in the service of the Lord.
Lord Krsna says (in verse 62):

"By His grace you will attain transcendental peace and the supreme and eternal abode."*

It is understood that one attains transcedental peace by engaging in devotional service to Lord Krsna. This is confirmed in the Srimad-Bhagavatam (11.19.36), where the Lord Krsna says: "By placing one's faith in Me, one attains transcendental peace." The word "guhyat" (in verse 63) refers to knowledge of impersonal Brahman, and the word "guhyataram" refers to the more confidential knowledge of the all-prevading Supersoul.

Text 17

At this point in the Gita (18.64), Lord Krsna 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 Gita by explaining the varying gradations of the forms of the Personality of Godhead (such as Narayana, Pradyumna, Sankarsana, Vasudeva, etc.) and the corresponding varying levels of appoaching the Personality of Godhead, Lord Krsna 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

In these verses Krsna describes "guhya" (confidential), "guhyatara" (more confidential) and "guhyatama" (most confidential) Knowledge. The worship of Lord Narayana 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 Krsna proceeds to describe the "most confidential" knowledge. Krsna also explains the reason He is instructing this most confidential knowledge to Arjuna, by saying: 

"Because you are my very dear friend, Iam speaking to you the most confidential part of all knowledge. Hear this from Me, for it is for your benefit."*

Text 19

Very eager to explain this supreme secret of the Bhagavad-gita, His eyes full of tears of love for His devotee, Lord Krsna, 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 "mam" (unto Me), Lord Krsna has emphasized that we shouldnot just worship the Supreme Lord in a general way, but specifically the Original Form of Krsna should be worshiped. The result of worshiping Sri Krsna 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 Pariksit in the folowing words spoken to the personified Kali (Srimad-Bhagavatam 1.17.6):

Text 20 

"You rogue, do you dare beat an innocent cow because Lord Krsna and Arjuna, the carrier of the Gandiva bow, are out of sight? Since you are Beating the innocent ina secluded place,you are considered a culprit and therefore deserve to be killed"*

Text 21

In this verse (18.65) Lord Krsna shows His special love for Arjuna, and vows (satyam te) that they who become His devtees will return to the spiritual world.

The Amara-kosa 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 freind."* (18.65).

Text 22

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."

To answer this objection, Sri Krsna 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-dharman" in this verse refers to the duties prescribed by the varnasrama system, and the word "parityajya" means "having renounced".  Sins are considered stumbling blocks on the spiritual path.  Lord Krsna reassures Arjuna by saying: "I shall deliver you from all sinful reaction.  Do not fear."*

Text 23

In the very beginning of the Gita (2.11), Sri Krsna 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

In this verse Sri Krsna 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-gita 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-gita, Krsna instructs Arjuna to become a Krsna-devotee, and give up all fear and lamentation.  This instruction should be taken as the essence of Bhagavad-gita.  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 

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 Vedanta-sutra (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-gita, where Sri Krsna 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 Gita's description of the Universal form (11.50):

"The Supreme Personality of Godhead, Krsna, 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 "svakam rupam (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

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 Sri Krsna had revealed the Universal Form (11.45):

"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

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 Sri Krsna 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 Sri Krsna is the Original Feature of the Absolute Truth. 

narakrti param brahma
"The original feature of the Absolute Truth is His humanlike form."
                                                                                                              - Padma Purana

tad amitam brahmadvayam sisyate
"O Krsna, You are the non-dual Absolute Truth who remains unchanged after the cosmic manifestation is annihilated."
                                                                                                              - Srimad - Bhagavatam 10.14.18

yan-mitram paramanandam
"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi!  There is no limit to their fortune, because the Absolute truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."*
                                                                                                              - Srimad - Bhagavatam 10.14.32

 sa eva nityatma-sukhanubhuty-abhivyudasta-mayah
"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 Krsna, as did Aghasura.  What then is to be said of those whose hearts the Supreme Personality of Godhead Krsna 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?"*
                                                                                                              - Srimad - Bhagavatam 10.12.39

"sa tvam vibho katham ihaksa-pathah pratitah
"My dear Lord Krsna, You are the Supersoul seated in everyone's heart.  There are many great mystic yogis who have eyes to see You through the Vedas and Upanisads.  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."* 
                                                                                                              - Srimad - Bhagavatam 10.64.26

"brahmano hi pratisthah
"I am the basis of the impersonal Brahman."*
                                                             - spoken by Lord Krsna ( Bhagavad-gita 14.27)

Actually one cannot see Lord Krsna 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 Krsna.  This is confirmed by Lord Krsna Himself in the following words:

naham prakasah sarvasya
"I am never manifest to the foolish and unintelligent.  For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible)."*

Text 28

With his ordinary vision Arjuna was able to see Lord Krsna, the humanlike Supreme Person.  Arjuna required "divine"eyes (Bhagavad-gita, Chapter 11) to see the Universal Form, although with his own natural vision he was perfectly able to see Lord Krsna, the humanlike Supreme Personality of Godhead.  Actually, it is more difficult to see the humanlike Lord Krsna than it is to see the universal form of the Lord.  The form of Lord Krsna cannot be seen merely with the "divine" eyes given to see the Universal Form.  This is confirmed in the following quote (Bhagavad-gita 11.52) where Lord Krsna again reveals His original humanlike form to Arjuna and says:

Text 29

"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

The humanlike Supreme Personality of Godhead may be seen only by devotional service.  This is confirmed in the Bhagavad-gita (11.54), where Lord Krsna 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

By explaining how the humanlike form of Lord Krsna is so rare and difficult to see, the Lord explains that His Original form as Lord Krsna is superior to the Universal Form. This is also confirmed in the following verse (Bhagavad-gita 11.51):

"When Arjuna thus saw Krsna 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 Krsna among all the forms of the Personality of Godhead is also described in the following verses from Srimad-Bhagavatam:

"When Lord Brahma and all the demigods and sages arrived they became astonished to see the wonderfully beautiful form of Lord Krsna, and they constantly gazed upon Him with unsatiated eyes."***   -11.6.5

"Very eager to see Lord Krsna, Narada muni continually remained in the city of Dvaraka."***   -11.2.1

"My dear Maharaja Yudhisthira, all of you [the Pandavas] are extremely fortunate, for the Supreme Personality of Godhead, Krsna, 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, yogamaya. 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 opilence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His (Sri Krsna's ) transcendental body is the ornament of all ornaments."*                                                                         -3.2.12

These statements of Srimad-Bhagavatam, along with Lord Krsna's concluding statements in Bhagavad-gita (18.55.66) clearly show that Lord Krsna is thew Original Personality of Godhead.

Text 32

Because Bhagavad-gita thus contains the most essential message of spiritual life (that  Sri Krsna is the Supreme Personality of Godhead), it is glorified in the following way in the Gita-mahatmya:

"Let there be one scripture only, one common scripture for the whole world-Bhagavad-gita. Let there be one God for the whole world: Sri Krsna, and one hymn, one mantra, one prayer-the chanting of His name: Hare Krsna, Hare Krsna ,Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare, and let there be one work only-the service of the Supreme Personality of GodHead."*

Text 33

That Sri Krsna is the Supreme Personality of Godhead is also confirmed in the First Chapter of the Gopala-tapani Upanisad. We find the following verses in the beginning and end of that scripture:

"The four Kumaras once appriached their father, Lord Brahma, 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)

"Brahma replied to them:Krsna is the Supreme Personality of Godhead. Death is afraid of Govinda. By understanding Gopijanavallabha everything becomes known.                                                                      -1.2-3

"Therefore, because Lord Sri Krsna is the Original Supreme Personality of Godhead, one should always mediate upon Him. One should glorify Him, serve Him and worship Him always. Pronouncing the sacred syllables om tat sat, the first chapter of Sri Gopala Tapani Upanisad is concluded."                                  -1.54

Text 34

 What need is there to provide any futher evidence to prove that Sri Krsna is the Supreme Personality of Godhead? Sri Krsna has all the attributes of the Supreme Godhead, and even the markings on His hands and feet confirm this. This is descirbed in the following verses from the Padma Purnana:

Text 35

"Brahma said: O Narada, please listen, and I shall describe to you the transcendental symbols on the lotus feet of the supremely blissful Supreme Personality of Godhead, Lord Krsna.

Text 36 

"Now that I have described the uncountable incarnations of Godhead, I shall say to you that Sri Krsna is the Original Form of the Personality of Godhead.

Text 37

"Sri Krsna 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.

Text 38 

"Please know that I am speaking the truth when I say to you that there is no one who is equal to Lord Krsna. I know very well the transcendental markings on Lord Krsna's lotus feet which reveal Him to be the supremely opulent Original Personality of Godhead, who is very dear to His devotees.

Text 39

"I have personally seen sixteen auspicious markings on Lord Krsna's lotus feet. Eight marks are on His right foot and seven on His left.

Text 40

"On Lord Krsna's right foot there are the signs of a flag, lotus, thunderbolt, rod for controlling elephants,                           barleycorn, svastika, urdhva-rekha line, and an eight- pointed star.

Text 41

"O best of the Vaisnavas, on Lord Krsna's left lotus foot there are the marks of a rainbow, triangle, water-pot, half-moon, sky, fish, and cow's hoofprint.

Text 42

"O best of the Vaisnavas, Lord Krsna 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 Krsna.

Text 43

"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 

That Sri Krsna is the Original Personality of Godhead is confirmed both in this passage and in the following passage spoken by Suta Gosvami in the Brahma-vaivarta Purana:

Text 45

"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-samvadini Comment 82 (Part 3)

Text 1

The following verses from the vedic literatures may be appended to this description of Lord Krsna's lotus feet.

Text 2

"In the middle of Lord Krsna's lotus foot there is the mark of a flag, and also a lotus flower, three fingers distant from 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.

Text 3 

"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 

"There is also an urdhva-rekha line beginning at the junction of the big-toe and fore-toe and extending to the middle of the Lord's lotus feet.  This urdhva-rekha line is also described in the Padma Purana.  Eight fingers away from the middle toe there is the mark of an eight-pointed star.

Text 5 

"O best of the Vaisnavas, the great sages have described the markings on Lord Krsna's right foot in this way.

Text 6

"I have thus descibed 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

"O pious Narada, on the Lord's left foot there is also the mark of a half-moon, which is eight fingers in length.

Text 8 

"There are also a kunkuma spot, the mark of a fish, and the mark of a cow's hoofprint, one finger in diameter.  In this way I have completely described the markings on the lotus feet of Lord Krsna."

Text9

This description of the Lord's lotus feetbegins with the following statement:

"O Narada, O best of the sages, please hear from me about the sixteen markings on the lotus feet of Lord Krsna.  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."

Text 10

In these verses the word "vaisnavottama" is used in the vocative case to address Narada Muni.  The words "yada kada" mean "whenever", "madhyama" means "that part culminating in the heel, "madhyah" means "the middle part", and "dhvaja" means "flag".

Text 11

The word "try-angula-manatah" 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 Purana:

"Below the mark of the lotus is the mark of a flag.  This flag represents victory over all that is unwanted."

Text 12

The words "yatra kutracit" mean "everywhere".  The word "adim" means "the junction of the big toe and the fore-toe".  The "urdhva-rekha" line begins at that point and extends to the middle of the Lord's foot.  The words "kathita padma-samjnake" mean "described in the Padma Purana".

Text 13

The phrase "astangulaih manam tat" means "eight fingers away from the middle toe".

Text 14

In this way the elaborate description of the markings on Lord Krsna's right lotus foot is concluded.  The description of the left lotus foot follows.  

Text 15

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 the half-moon.  The word "anyatra" means "any place other than the lotus feet of Sri Krsna."

Text 16

The word "bindu" means "kunkuma 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 Skanda Purana 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

The two lotus feet of lord Krsna are described in many places in the Vedic literatures.  For example in the Mathura-mandala-mahatmya section of the Purana we find the explanation:

"Lord Krsna, 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 Mathura-mandala."

Text 18

The markings of the Lord's lotus feet are also described in Gopala-tapani Upansad (2.62):

"Lord Krsna's lotus feet are marked with the signs of the conchshell, flag, and parasol."

The sign of the umbrella is situated fourteen angulis beneath the cakra and six angulis to the right on the Lord's right foot.

(At this point the Sarva-samvadini ends and the Krsna-sandarbha continues.)

Text 46

After saying these words, Suta Gosvami gave a brief description of the lord's various incarnations, much like the list found in the First Canto of Srimad-Bhagavatam, and included Krsna among the incarnations.  When the description of the incarnations was completed, Suta Gosvami explained the special position of Krsna in the following words:

"The incarnations of the Lord, including Lord Narasimha 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 Krsna, the Original Personality of Godhead."

Text 47

That Sri Krsna is the Supreme Personality of Godhead is also described in the very beginning of Srimad-Bhagavatam (1.1.1), where Sri Vyasadava says:

om namo bhagavate vasudevaya

janmady asya yato nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo mrsa
dhamna svena sada nirasta-
kuhakam satyam param dhimahi

"O my Lord, Sri Krsna, son of Vasudeva, O all-prevading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna 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 Brahmaji, 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 Sri Krsna, who is eternally existant 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 Vyasa are also corroborated by the defination of the word "bhagavan" found in the Visnu Purana ("The Supreme Personality of Godhead, Bhagavan, is He who possesses unlimited wealth, strength, fame, knowledge, beauty, and renunciation"), and they are also corroborated by the following quotations from Vedic literatures:

narakrti param brahma
        "The Supreme Godhead has a humanlike form."
                                                  -The Puranas
tasmad krsna eva paro devah
"Sri Krsna is the Supreme Personality of Godhead."
                                                   -Gopala-tapani Upanisad

We may note thatthe word "param" in the last lise of the invocation of Srimad-Bhagavatum certainly refers fo Sri Krsna. and that the word "satyam (Absolute Truth) gives us the description of Sri Krsna actual nature. This word "satyam" is described in the following verse of Srimad-Bhagavatam (10.2.26):

satya-vratam satya-param tri-satyam
       satyasya yonim nihitam casatye
satyasya satyam rta-satya-netram
       satyatmakam tvam saranam prapannah

"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 cosic 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 antaryami, 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

In the Dictionary of Sri Krsna's Names in the Udyama Parva of the Mahabharata, Sanjaya gives us the definition of the word "satya" as a name of Krsna:

"Sri krsna 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 Sanjaya clearly explained that the form of Sri Krsna is eternal and unchanging: the Absolute Truth.

Text 49

In the invocation of Srimad-Bhagavatam (1.1.1), quoted in Text 47, Sri Krsna is described as being free from all material illusion. This is described as being free from all material illusion. This is described in the following words:

dhamna svena sada nirasta-kuhakam param dhimahi

"I therefore meditate upon Him, Lord Sri Krsna, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth ."*

In this phase the word "svena" means "His own transcendental form, the word "dhamna" means "with His abode, known as Mathura", and the word "kuhakam" means "the illusory activities of the material world."

Text 50

iti - thus; sri-gopala-uttara-tapani-- in the description of the Second Chapter of the Gopala-tapani Upanisad; prasiddheh-- famous.

Mathura, the transcendental abode of Lord Krsna, is described in the following verse of Gopala-tapani Upanisad (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 Mathura.  That is why it is called Mathura."

Text 51

The first verse of the Bhagavatam, quoted in Text 47, gives us a summary description of lord Krsna's pastimeson this earth.  This may be explained in the following way: The word "adyasya" means "the Supreme lord who eternally remains in Mathura, Dvaraka, and Gokula as the son of Vasudeva and Nanda Maharaja".  The word "janma" means that the Supreme Lord appears in the material world to accomplish a specific purpose.  The words "yatah anvayat itaratah 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.  

Text 52

That is the meaning of the first line of the verse.  We may also note in this connection that the word "yatah" ( 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 "tasmat"  (from Him) is understood although not expressed.

Text 53

The question may be raised: Why was the Lord carried from Vasudeva's home to the home of Nanda Maharaja in Vraja?  The answer is given in the words "arthesv abhijnah" in this verse from the Bhagavatam.  These words indicate that Lord Krsna knew very well the purpose of His being carried to Vraja.  The Lord was carried to Vraja in order to deceive Kamsa, and also to perform various transcendental pastimes with the rewsidents 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 "svarat" in this verse means that the Lord always remained with His own friends and relatives, the residents of Gokula.

Text 54 
  
Although Krsna 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 Vyasa in the phrase "tene brahma hrda ya adi-kavaye".  The word "adi-kavaye" means "to Brahma", "hrda" 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 Brahma, Lord Krsna, simply by willing to do so, manifested innumerable eternal, unchanging transcendental forms of knowledge and unlimited bliss."

Text 55

The phrase "muhyanti surayah" means "the devotees become overwhelmed with love when they hear about the pastimes of Lord Krsna, which are sometimes wonderful and extraordinary, and which sometimes appear like the activities of an ordinary human being.  The phrase "tejo-vari-mrdam yatha vinimayah" 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 Krsna plays His flute, the water of the Yamuna river becomes solid, and the earth and rocks begin to melt in ecstasy."

The phrase "yatra tri-sargo mrsa" means "from Lord Krsna are manifested the eternal, opulent, transcendental abodes of Gokula, Mathura, and Dvaraka."

This concludes the explanation of the first verse of Srimad-Bhagavatam. 

Srila Jiva Gosvami’s
Sri Krsna-sandarbha
An Essay on Lord Krsna
Volume Three

Anuccheda 83
1	The explanation given in the first verse of the Bhagavatam, is repeated again at the end in these words (Srimad Bhagavatam 12.13.19):
	“Formerly Krsna mercifully gave the lamp of transcendental knowledge to Narada, Vyasa Muni, and Sukadeva Gosvami, a great devotee and the best of yogis.  I meditate on the Supreme Lord, Krsna, the eternal Absolute Truth, supremely pure, and free from all suffering and lamentation.”
2	We have already discussed in the second (Bhagavat) sandarbha how Lord Krsna spoke the four essential verses of Srimad Bhagavatam (2.9.33-36) to Brahma.  That Lord Krsna is the original instructor of Vedic knowledge is also described in Gopala-tapani Upanisad (1.23):
	“It was Krsna who in the beginning instructed Brahma 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
1	By repeatedly studying these scriptural quotations, the actual truth (that Sri Krsna is the Original Personality of Godhead) will become clear to the reader.  The actual purport of Srimad Bhagavatam.  (Which has Bhagavad-gita and Gopala-tapani Upanisad as it’s assistants, and hundreds of other Vedic literatures as it’s servants) will reveal to us the actual truth (that Sri Krsna is the Original Personality of Godhead).  The Bhagavatam will very clearly place this conclusion within the palm of our hand.
	That Sri Krsna is the Original Personality of Godhead is the central theme of Srimad-Bhagavatam.  This is also confirmed in other Puranas.  For example, Brahmanda Purana explains in the Sri Krsna-namastottara-sata-namamrta Prayers:
	‘Sri Krsna is a moon risen from the nectar ocean of Srimad-Bhagavatam, which was spoken by Sukadeva Gosvami.’
2	Now that it is clearly proven that Sri Krsna is the Supreme Personality of Godhead, the origin of Lord Vasudeva, it should also be accepted that Lord Balarama is the origin of the Lord Sankarsana, and other associates of the Lord are the origins of Lord Pradyumna, Lord Aniruddha and other incarnations.  Sri Krsna is the Original Personality of Godhead, and His associates are, in some way or other, His expansions.
	Although someone may think that Lord Balarama is an avesa-avatara (empowered living entity), this is not true.  Lord Balarama is repeatedly described as equal to Lord Krsna.  This is explained in the following quotes:
	“When Krsna and Balarama, 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 were very 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, Yasoda and Rohini.”*
				Srimad Bhagavatam 10.8.22
	“The brahmanas engaged in the performance of sacrifices began to regret their sinful activities in refusing food to the Supreme Personalities of Godhead.  They said: We are not certainly undone, for we have offended Lord Krsna and Balarama, who are the Supreme Controllers of all the universes, although They appear to be only ordinary human children.”*
				Srimad Bhagavatam 10.23.38
	“When Akrura entered Vrndavana he saw Krsna and Balarama engaged in supervising the milking of the cows.  Krsna was dressed in yellow garments and Balarama in bluish.  Akrura also saw that Krsna’s eyes were exactly like the beautifully grown lotus flower of the autumn season.”*
				Srimad Bhagavatam 10.38.28
	“Krsna entered the wrestling arena with Balarama.  They both had long hands.  They were beautifully dressed, and They were attractive to all the people assembled there.  There were dressed as if They were going to act on the dramatic stage, and They drew the attention of all people.”*
				Srimad Bhagavatam 10.43.19
	Krsna and Balarama 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 Krsna and Balarama to the sun and moon is given in the following quote from the Hari-vamsa:
	“Krsna and Balarama were like the sun and the moon.”
	That Krsna and Balarama were equals is also confirmed in the following verse of Srimad Bhagavatam (10.38.30):
	“The two great personalities, Krsna and Balarama, 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 Akrura.”*
	We may note in this verse that both Krsna and Balarama 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 sakty-avesa incarnations (empowered living entities) such as Prthu Maharaja and others.
4	Recounting the story of Balarama’s killing of the demon Dhenuka, Sukadeva Gosvami specifically praised Lord Balarama, and clearly described Him as the Personality of Godhead in the following words (Srimad Bhagavatam 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 Balarama, the Supreme Personality of godhead.  This is not very wonderful for Him.”*
Anuccheda 85
	Lord Balarama, the seventh son of Devaki, is described as a visnu-tattva plenary portion of Lord Krsna in the following quote from Srimad-Bhagavatam (10.2.5) describing His appearance in Devaki’s womb.
	“Some of their relatives, however, began to follow Kamsa’s principles and act in his service.  After Kamsa, the son of Ugrasena, killed the six sons of Devaki, a plenary portion of Krsna 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 Krsna’s second quadruple expansion.”*
Anuccheda 86
1	That Lord Balarama is the origin of the visnu-tattva expansion Sankarsana is described in the following verse (Srimad Bhagavatam 10.1.24):
	“The foremost manifestation of Krsna is Sankarsana, who is known as Ananta.  He is the origin of all incarnations within this material world.  Previous to the appearance of Lord Krsna, this original Sankarsana will appear as Baladeva, just to please the Supreme Lord Krsna in His transcendental pastimes.”*
2	In this verse Lord Balarama is described as ‘vasudeva-kala” (the first expansion of Lord Krsna, the son of Maharaja Vasudeva).  Because Balarama is described as ‘kala’ (the first expansion), it must be concluded that He is the origin of Lord Sankarsana, and not an expansion from Lord Sankarsana.  This is confirmed by the use of the word “svarat” (fully independent).”
	The word ‘ananta’ (unlimited) is used in this verse to described Lord Balarama because He is transcendental, beyond the limitations of time and space.  In this portion of the Bhagavatam, where Lord Krsna’s appearance is described (the First Chapter of the Tenth Canto), Sukadeva Gosvami explains that Lord Balarama, while in Devaki’s womb, was transferred to the womb of Rohini.  Someone may protest at this point and say that the perfect and complete Personality of Godhead cannot be pulled from one place to another, and therefore we should not consider that Lord Balarama is actually the Personality of Godhead.  This is not a very sound argument.  If the Personality of Godhead wishes, He can empower His yogamaya potency to carry Him from one place to another.  There should be no objection on this point.
3	The incarnation of yogamaya within the material world during Lord Krsna’s pastimes is described in the following verse (Srimad Bhagavatam 10.1.25):
	“The potency of the Lord, known as visnu-maya, who is as good as the Supreme Personality of Godhead, will also appear with Lord Krsna.  This potency, acting in different capacities, captivates all the worlds, both material and spiritual.  At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.”*
4	In this verse the word ‘amsena’ means ‘by His spiritual potency yogamaya’, and the word ‘sambhaviyati’ means ‘will assemble there’.  Yogamaya is described as ‘ekamsa’ because she expands herself as mahamaya.  We may also note in regard to Srimad Bhagavatam 10.1.24, (quoted in text 1 of this anuccheda) that Lord Balarama is described as the origin of Ananta Sesa, who has thousands of faces.  For this reason it should be concluded that Lord Balarama is certainly visnu-tattva, the Personality of Godhead, who enjoys transcendental pastimes in many different forms.
5	That Lord Balarama is the Personality of Godhead, the origin of the Sesa incarnation is confirmed in the following statement by Yamuna-deva (Srimad Bhagavatam 10.65.28):
	“My dear Balarama, You are the most powerful personality, and You are pleasing to everyone.  Unfortunately, I forgot Your glorious exalted position, but now I have come to my senses and I remember that You hold all the planetary systems on Your head merely by Your partial expansion as Sesa.  You are the sustainer of the whole universe.”*
6	In his commentary on this verse, Sridhara Svami says: “The word ‘ekamsena’ means ‘by Ananta Sesa’.
	Someone may say the word ‘ekamsena’ means ‘with a single hand, Lord Balarama sustains the universe’.  This interpretation, based on accepting a secondary meaning of the word ‘amsa’, is not as clear as Sridhara Svami’s, which depends on the primary meaning is ‘amsa’.  Sridhara Svami’s explanation of this word should therefore be accepted, and not the alternate interpretation based on accepting a secondary meaning of the word ‘amsa’.
	The word ‘ekamsena’ in this verse, interpreted according to Sridhara Svami’s explanation, means that Lord Balarama is the origin of Ananta Sesa.  Lord Balarama first expands as Laksmana, brother of Lord Ramacandra.  It is from Laksmana that Ananta Sesa is expanded.  This is confirmed in the following verses from the Ayodhya-mahatmya section of the Skanda Purana, where Maharaja Indra clearly describes Ananta Sesa as an expansion of Laksmana.
7	“As all the demigods watched, Laksmana who is always true to His promise, assumed the form of Ananta Sesa.  With sweet words king Indra offered the following prayers to the Lord.
8	“Indra said: O Laksmana, O hero, O destroyer of the enemies, You have fulfilled Your mission of assisting the demigods, please return now to Your own transcendental abode.
9	O Lord, Your form of Ananta Sesa, who has innumerable glittering hoods, has now arrived.   Please now return to Your own eternal abode in the spiritual world.
10	“After speaking these words to Laksmana, and respectfully placing Him on Lord Sesa who, standing on Patalaloka, easily carries the great weight of all the worlds, King Indra and all the demigods climbed into their airplanes and left for the heavenly planets.’
11	That ananta Sesa is expanded from Lord Balarama is also confirmed in the following statement of Narayana-varma:
	“May Lord Yajna protect me from the dangers of material existence.  May Lord Balarama protect me from death.  May Lord Ananta Sesa, the king of serpents, protect me from the hands of the angry and envious.”
	In this prayer Lord Balarama is described as the protector from death and Lord Ananta is described as the protector from the hands of the angry and envious.  Because death is a much more formidable opponent than the angry and envious, this prayer shows the superior strength of Lord Balarama.
	Because Lord Balarama and Lord Ananta are described as identical, because Lord Balarama’s strength is superior, He must be the origin, and Lord Ananta must be expanded from Him.
12	That Lord Ananta Sesa is an expansion of Lord Balarama and ultimately of Lord Krsna is described in the following verses, the first spoken by Lord Krsna to Yogamaya, and the second by Devaki-devi to Lord Krsna:
	“Within the womb of Devaki is My partial plenary expansion known as Sankarsana or Sesa.  Without difficulty, transfer Him into the womb of Rohini.”*
				Srimad Bhagavatam 10.2.8
	“After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance.  At that time, You alone remain, and You are known as Ananta Sesa-naga.”*
				Srimad Bhagavatam 10.3.25
13	That Krsna and Balarama are equals is confirmed in the following verse spoken by Maharaja Vasudeva (Srimad Bhagavatam 10.85.18):
	“My dear Krsna and Balarama, I know that neither of You are my sons; You are the original chief and progenitor, the Personalities of Godhead, known as Pradhana and Purusa.  But You have appeared on the surface of this globe in order to minimise the burden of the world by killing the ksatriya kings who are unnecessarily increasing their military strength.”*
14	Someone may say: Actually Balarama cannot be visnu-tattva, but He must be an empowered living entity (avesa-avatara).  He is not the Personality of Godhead.  This is confirmed in the following statement spoken by Balarama who, when He noticed that the cowherd boys and calves of Vraja were actually direct expansions of Krsna, described Krsna as His master (Srimad Bhagavatam 13.37):
	“Who is this mystic power, and where has she come from?  Is she a demigod or a demoness?  She must be the illusory energy of My master, Lord Krsna, for who else can bewilder Me?”
	To this objection I reply: By quoting many verses from Srimad Bhagavatam I have clearly proven that Lord Balarama is the Personality of Godhead (visnu-tattva).  If this quotation is properly understood it will not be seen to contradict that conclusion.
15	Lord Balarama appears in this world and enjoys pastimes as an associate of Lord Krsna.  This statement of Lord Balarama may be seen as a display of His great devotion for His friend Krsna.  This devotion of Lord Balarama is a display of His spiritual opulence.  It does not mean that Lord Balarama is not directly a visnu-tattva expansion of Lord Krsna.
Anuccheda 87
1	Now we shall describe Pradyumna, who in His previous life as Cupid was burned to ashes by the anger of Lord Siva.  This Pradyumna is described in the following verse from the Gopala-tapani Upanisad (2.40):
2	“Lord Krsna, accompanied by His three potencies, and by Balarama, Pradyumna, Aniruddha and Rukmini, stays in delightful Mathura-puri.”
3	This Pradyumna, however, cannot be considered to be the same Pradyumna who is one of the four original expansions of Lord Krsna (Vasudeva, Sankarsana, Pradyumna, and Aniruddha).
	This Pradyumna is simply the demigod Cupid, who is an ordinary living enitity, and not the Personality of Godhead.  This is described in Srimad Bhagavatam (10.55.1):
4	“It is said that Cupid, who is directly part and parcel of Lord Vasudeva, was formerly burned to ashes by the anger of Lord Siva.  In order to get his body again, he took birth as the son of Krsna.”*
5	The word ‘tu’ (but) is very significant in this verse.  This word is used to specifically distinguish a certain person or thing from another or others.  For example, if we say ‘but he is a brahmana’, a certain person is distinguished from others, as for example if we say ‘there may be many who although born in a brahmana family remain ignorant and uneducated, but he is a brahmana’, the word ‘but’ distinguishes the learned brahmana from others who are less qualified.
	In this verse the phrase ‘kamas tu vasudevamsah’ (but that Cupid who is directly part and parcel of Lord Vasudeva) indicates that there are two Cupids, and one of them is directly part and parcel of Lord Vasudeva.  If it were otherwise, and the intention of the author had been to say ‘but Cupid is directly part and parcel of Lord Vasudeva’, the order of the words (in Sanskrit) would have been ‘vasudevamsas tu kamah’.
	The other Cupid (who is not directly part and parcel of Lord Vasudeva) is described in the second part of this verse.  He is the material Cupid, an ordinary demigod, one of the eleven Rudras, and servant of Maharaja Indra.  Burned by Lord Siva’s anger, this material Cupid lost his body and became disembodied.  In order to get his body again he entered the body of Lord Pradyumna, the original Cupid, who is directly part and parcel of Lord Vasudeva.  The material Cupid was then born again from the body of Lord Pradyumna.
	Interpreted in this way, this verse from Srimad Bhagavatam may be translated in the following words:
	“It is said that Cupid was formerly burned to ashes by the anger of Lord Siva.  In order to get his body again he entered the body of Lord Pradyumna, the original Cupid, who is a direct expansion of Lord Vasudeva.”
	Another explanation of this verse may be given by dividing the first two lines in the following way:
	By accepting the word ‘adagdhah’ to replace ‘dagdhah’, we may translate this verse in this way:
	“The original Cupid, who is directly part and parcel of Lord Vasudeva (and different from the material Cupid), was not burned to ashes by the anger of Lord Siva.  This original Cupid entered the body of Lord Vasudeva to appear with Him as He manifested His transcendental pastimes within the material world.”
	In this way we have described the original cupid, Lord Pradyumna, who, because He is directly the expansion of Lord Vasudeva, must be different from the material Cupid, who was burned to ashes by the anger of Lord Siva.
Anuccheda 88
1	This distinction between the material and spiritual Cupids is confirmed by the following verse (Srimad Bhagavatam 10.55.2) which describes the appearance of the material Cupid:
	“Cupid was born as the son of Lord Krsna in the womb of Rukmini and he became celebrated by the name Pradyumna.  Because he was begotten by Lord Krsna directly, his qualities were most similar to those of Krsna.”*
2	This verse describes the visnu-tattva Lord Pradyumna, the direct expansion of Lord Krsna, who took birth in the womb of Rukmini.  That this verse describes the visnu-tattva Pradyumna, and not the material demigod Cupid may be inferred by the phrase ‘sarvato navamah pituh’ (His qualities were most similar to those of His father Krsna).
	The material Cupid, who appeared in Lord Krsna’s pastimes, is an empowered incarnation of Lord Pradyumna.  Cupid was granted the powers of Lord Pradyumna, just as Arjuna was granted the powers of Indra by his father, who was Indra himself (this story is related in the Mahabharata).
	Because this person was actually the material demigod Cupid, who was granted extraordinary powers by Lord Pradyumna, Narada informed Rati-devi (Cupid’s wife) that her husband had appeared in Lord Krsna’s pastimes.  For this reason, when Rati- devi was reunited with Pradyumna, there was no fault on her part, for she simply regained the association of her husband.
	Someone may raise the question how it was possible for Rati-devi, a material demigoddess to associate with an empowered incarnation of Lord Pradyumna.  The answer to this question is that by contact with the empowered incarnation of Pradyumna she became purified and qualified to associate with him, just as ordinary metals become turned to gold by contact with a touchstone.
	The actual visnu-tattva Lord Pradyumna, however, is not associated with Rati-devi who is the potency of the material Cupid.  Lord Pradyumna’s potency is Lord Aniruddha.  This is confirmed in the verse from Gopala-tapani Upanisad quoted in Anuccheda 87, text 2.
Anuccheda 89
1	That Lord Aniruddha is one of the caturvyuha expansions of Godhead is described in the following verse (Srimad Bhagavatam 3.1.34):
	“May I inquire whether Aniruddha is doing well?  He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Rg Veda, the creator of the mind and the fourth plenary expansion of Visnu.”*
2	The statement ‘sabda-yonim’ (Lord Aniruddha is the cause of the Rg Veda) in this verse is confirmed in the following statement of Brhad-aranyaka Upanisad (2.4.10):
	“O Maitreyi, the Rg Veda is manifested from the breathing of the Supreme Personality of Godhead.”
	The word ‘mano-mayam’ means ‘the creator of the mind’.  Each member of the catur-vyuha expansions is the predominating Deity of one of the subtle elements.  Lord Vasudeva is the Deity of the heart, Lord Sankarsana is the Deity of the false-ego, Lord Pradyumna is the deity of the intelligence, and Lord Aniruddha is the deity of the mind.  Lord Aniruddha is worshipped within the mind, just as Lord Vasudeva is worshipped within the heart.
	The word “sattvam” means “He who is situated in the transcendental stage of pure goodness.”
	The word ‘turiyam’ (fourth) means that of the catur-vyuha expansions of the Lord, Lord Vasudeva is the first expansion, Lord Sankarsana the second, Lord Pradyumna the third, and Lord Aniruddha the fourth expansion.
	Someone may raise the following objection: If Aniruddha is actually the Personality of Godhead, then why was He defeated in fighting with Banasura?
	This objection may be answered by saying: By His own wish the Supreme Lord sometimes pretends to be a limited human being in His pastimes.  There are many examples of His acting in this way in His appearance as Lord Ramacandra and in other incarnations also.
3	Lord Aniruddha is glorified in the following verses from the Brhat-sahasra-nama prayers of the Padma Purana:
	“Lord Aniruddha, the son of Pradyumna, is the Supreme Brahman.  He enchants the entire universe.  He is the fourth member of the four catur-vyuha expansions of Godhead.  He appears in four colours (white, red, yellow and black) in the four yugas (Satya, Treta, Dvapara, and Kali) to establish the principles of religion.  He is the all-pervading Supersoul who remains in the hearts of the four kinds (those born from the womb, from eggs, seeds, or perspiration) of conditioned souls.  From Him millions of living entities are manifest, and He is the shelter within whom everything rests.”
4	Aniruddha (who appeared as the son of Pradyumna) is therefore the original Maha-Aniruddha who remains in the spiritual sky.  It is this Lord Aniruddha who stays on the waters  of devastation at the time when the material universe is destroyed.  The Lord’s expansion as the catur-vyuha purusa-incarnations within the material world is described in Srimad Bhagavatam (1.3.1):
	“In the beginning of the creation, the Lord first expanded Himself as the universal form of the purusa -incarnation and manifested all the ingredients for the material creation.”*
	Four catur-vyuha expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha) are manifested in the spiritual world, and from these another series of catur-vyuha expansions is manifested within the material world.
5	That the Maha-Aniruddha who remains in the spiritual world appears within the material worlds in Lord Krsna’s family is confirmed in the following passage from Visnu-dharma Purana, Uttara-khanda, in the question of Vrajanabha and the answer of Markandeya Muni.  Vrajanabha asked:
	“At the end of each kalpa a small child always appears.  Although I repeatedly see this child I do not know His identity.  Please tell me who this child is, I am very eager to know the answer to this question.
6	Markandeya Muni replied:
	“Although I myself am not free from the influence of the Lord’s illusory potency (maya), I have repeatedly seen the Personality of Godhead appear as a small child at the time of partial cosmic annihilation (kalpa-ksaya).  That same form of the Personality of Godhead appears in Lord Krsna’s family as your father, Aniruddha.  That your father Aniruddha is the Personality of Godhead is known to me without any doubt.”
7	In the Mahabharata, Bhisma-parva, in the instructions of Bhisma to Duryodhana, Lord Brahma’s arrival at Gandhamadana mountain at the beginning of Lord Krsna’s appearance in this material world is described.  While Brahma was at Gandhamadana mountain he saw the Supreme Personality of Godhead appear in his heart in the form of a small child.  Brahma spoke the following words to the Supreme Lord who had thus appeared before him:
8	“O Lord Vasudeva, You expanded Yourself  as Lord Sankarsana and He then expanded Himself as Lord Pradyumna.  Lord Pradyumna expanded Himself as Lord Aniruddha, whom the sages know to be the eternal Personality of Godhead, Lord Visnu, and Lord Aniruddha created me, Brahma, the maintainer of the universe.  O Lord, because I am thus created by You, I am certainly Your part and parcel.”
9	We may note that in this quotation, and also in the previously quoted verse from Srimad Bhagavatam (1.3.1) ‘jagrhe paurusam rupam’ (in the beginning of creation the Lord first expanded Himself as the universal form of the purusa incarnations) it has been clearly described that Lord Aniruddha is an expansion of Lord Krsna.  Lord Krsna is not described in these verses as an incarnation of Lord Aniruddha.
Anuccheda 90
1	That Sri Krsna is the original Personality of Godhead, the origin from whom the catur-vyuha expansions of Godhead have emanated, is confirmed in the Gopala-tapani Upanisad’s (2.68-69) definition of the sacred syllable om:
2	“The sacred syllable om consists of three letters: a, u, and m.  Balarama, the son of Rohini, is the letter a.  Splendid Pradyumna is the letter u.
3	“Intelligent Aniruddha is the letter m.  Lord Krsna, in whom the entire universe rests, is the ardha-matra letter (m), which complete the syllable om.”
4	By quoting the verse “krsnas tu  bhagavan svayam” (Sri Krsna is the Supreme Personality of Godhead) (Srimad Bhagavatam 1.3.28) and many other verses also, it has been clearly demonstrated that Sri Krsna is the Original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form.
	Just as this fact has been clearly demonstrated, I shall now establish the fact that Sri Krsna eternally resides in the holy abode of Vrndavana, and the other places where He enjoyed pastimes.  It is not that He temporarily appears, and then after His appearance in this world He is no longer manifest.  He eternally remains in these spiritual abodes.
5	At this point someone may object, saying that the Hari-vamsa describes Lord Krsna as an incarnation of Lord Upendra (Vamana).  This false conception is refuted by the following words spoken by Lord Krsna in the Srimad Bhagavatam, which describe Lord Krsna’s return to His own eternal abode in the spiritual world (11.6.31) and which are spoken in connection with the story of the Kumara’s cursing of Jaya and Vijaya.  Lord Krsna said (to Brahma and the other demigods as He was about to leave the earth planet to return to the spiritual world):
	“O Brahma, now that the Yadu dynasty has been destroyed by the curse of the brahmanas, I shall visit your planet, known as Brahmaloka and from there I shall return to My own abode in the spiritual world.”
	Sridhara Svami explains this verse in his commentary:
	“O Brahma, I shall visit your abode and then return to the spiritual world of Vaikuntha.
	That Lord Krsna, after leaving the earth planet, returned to His own abode in the spiritual world is also confirmed in the following statement of Brahma (Srimad Bhagavatam 11.6.27):
	“O Lord, Your mission in this world is now completed.  Please return, if You will, to Your own abode in the spiritual world.  O Lord, please also protect us, the controllers of the planets, along with all our subjects, for we are all Your sincere servants.
	In some places in the scriptures it may say that Lord Vaikuntha, the son of Vikuntha-devi, appeared as Lord Krsna; in other places it may say that Ksirodakasayi Visnu appeared as Lord Krsna; in other places in the scriptures it may say that the purusa incarnations appeared as Lord Krsna; in other places in the scriptures it may say that Narayana Rsi appeared as Lord Krsna; in the Brhat-sahasra-nama Prayers in the description of the identity of Lord Balarama and Lord Laksmana, it may say that Lord Ramacandra appeared as Lord Krsna; in other places in the scriptures it may say that a hair of Lord Narayana appeared as Lord Krsna; and in other places in the scriptures there may also be other descriptions of how other forms of Godhead have incarnated as Lord Krsna.  How are these contradictory statements to be resolved?  Actually all these statements are true, for all forms of the Personality of Godhead are simultaneously present in the form of the Personality of Godhead, Sri Krsna, and when Sri Krsna descends to this material world, all other forms of Godhead also descend with Him.
6	When Sisupala and Dantavakra were killed by Lord Krsna, they attained sayujya-mukti, merging into the body of the Lord.  However, when the Lord’s earthly pastimes were concluded, and the Lord had returned to His own abode in the spiritual world, Sisupala and Dantavakra also returned with Him, and resumed their original posts as personal associates of the Lord.  This is described by Narada Muni in the following words (Srimad Bhagavatam 7.1.46):
7	“These two associates of Lord Visnu - Jaya and Vijaya - maintained a feeling of enmity for a very long time.  Because of always thinking of Krsna in this way, they regained the shelter of the Lord, having returned home, back to Godhead.”*
8	That Lord Ksirodakasayi Visnu entered the body of Lord Krsna when He incarnated on this earth just as Jaya and Vijaya did when they were killed by the Lord is confirmed in the following celebrated passage from the Hari-vamsa (Visnu-parva, Chapter 4):
	“Observing that Lord Ksirodakasayi Visnu’s crown had been stolen by the demons, Garuda attacked the thieves, killed them, and recovered the Lord’s crown.  As all this was happening, Lord Ksirodakasayi Visnu descended to the earth where Lord Krsna was performing His pastimes, and entered Lord Krsna’s body.  In this way Lord Ksirodakasayi Visnu appeared during Lord Krsna’s incarnation.  Garuda, trying to return the crown, was unable to find his master in the spiritual world.  He finally found Ksirodakasayi Visnu manifested within the form of Lord Krsna (who was then enjoying pastimes on the peak of Gomanta Mountain).  Garuda then returned his master’s crown.”
9	How the different forms of Godhead appear in the transcendental body of Lord Krsna may be understood from the following statement of Vedanta-sutra (4.3.1):
	“At the time of death, the perfect yogis can travel to any planet using the sun’s rays, the subtle nadi passages extending throughout the universe, the passages of air, or celestial airplanes, as their means of transport.”
	Just as the yogis may travel in this way to attain liberation or residence in a higher planet, in the same way the various forms of the Personality of Godhead may easily enter the body of Lord Krsna, and appear with Him as He displays His pastimes on earth.
10	That all forms of Godhead are manifested from the body of Lord Krsna is confirmed by the following statement of Uddhava (Srimad Bhagavatam 11.11.28):
	“O Lord Krsna, You are the Original Personality of Godhead, the master of the spiritual world of Vaikuntha.  You appear in this material world, assuming the forms of Your many incarnations just to fulfil the desires of Your devotees.”
11	In this verse the phrase ‘tvam avatirno si’ means ‘O Supreme Personality of Godhead, You have now descended to this material world.’  The Supreme Lord’s glories and opulences are described in the following words: ‘brahma tvam’ (You are the Supreme Spirit), ‘vyoma’ (You are the master of the spiritual world of Vaikuntha) and ‘prakrteh parah purusah’ (You are the Supreme Person, beyond the touch of material energy).
	Someone may ask: Why does the Supreme Personality of Godhead descend to this material world?
	The answer is given in the word ‘svecchopatta-prthag-vapuh’ (You appear in many forms in order to fulfil the desires of Your devotees).
	By describing Lord Krsna in this way, Uddhava affirms that Krsna is the Original Personality of Godhead, who assumes many forms to please His devotees.
Anuccheda 91
1	That Sri Krsna is the Original Personality of Godhead from whom all other forms of Godhead emanate is confirmed in the following statement of Srimad Bhagavatam (3.2.15):
	“Lord Krsna, the Original Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by His plenary expansions.”*
2	This verse describes how Lord Krsna, accompanied by His expansions, takes birth in the material world.  The word ‘mahat’ in this verse means ‘the supremely opulent Personality of Godhead’ and the phrase ‘mahad-amsa-yuktah’ means ‘accompanied by the expansions of the supremely opulent Personality of Godhead’.  This use of the word ‘mahat’ may be seen in the following quotations from Vedic literature:
	“The Personality of Godhead is full of all powers and opulences.’
				Katha Upanisad 1.2.22
	“The Absolute Truth is the reservoir of all transcendental opulences.’
				Vedanta-sutra 1.4.8
	“The Personality of Godhead is the master of all planetary systems.  He is the supreme living being, full of all powers and opulences.”
				Visnu-sahasra-nama-stotra
	Understood in this way, the word ‘mahat’ may refer to the purusa-incarnations of the Lord, or the Lord’s primary or secondary expansions.
Anuccheda 92
1	That the various incarnations of Godhead appear within the body of Lord Krsna gives us the key to properly understand the following verse spoken by Lord Krsna to Yogamaya (Srimad Bhagavatam 10.2.9):
	“O all-auspicious Yogamaya, accompanied by My plenary expansions, I shall then appear as the son of Devaki, and you will appear as the daughter of mother Yasoda, the queen of Maharaja Nanda.”
	In this verse the word ‘amsa-bhagena’ means ‘with some of My plenary expansions.’  The word ‘prapsyami’ (I shall become the son of Devaki) shows us the Lord’s plan for performing pastimes in the material world.
	When Lord Krsna appears in the material world, all the yuga-avataras also appear within His body.  This is confirmed in the following statement of Gargacarya in Srimad Bhagavatam (10.8.13):
2	“Your son Krsna appears as an incarnation in every millennium.  In the past, He assumed three different colours - white, red and yellow - and now He has appeared in a blackish colour.  (In another Dvapara-yuga, He appeared (as Lord Ramacandra) in colour of suka, a parrot.  All such incarnations have now assembled in Krsna).”*
3	This verse may be paraphrased in the following way: “Your son Krsna appears as an incarnation in every millennium.  In the past He assumed three different colours - white, red and yellow - and now He has appeared in a blackish colour.  In another Dvapara-yuga He appeared (as Lord Ramacandra) in the colour of suka, a parrot.  All such incarnations have now assembled in Krsna.”*
	Because the Original Personality of Godhead has a blackish complexion (krsna), and because He is all-attractive (krsna), He is therefore known as “Krsna”.
	In the course of describing the worship of the yuga-avataras, Karabhajana Muni gives the following description of Lord Krsna (Srimad Bhagavatam 11.5.27-29):
4	In the Dvapara-yuga the Personality of Godhead appears in a blackish hue.  He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Srivatsa.  This is how His symptoms are described.*
5	“O king, following the Vedas and Tantras, seekers of the truth worship the Supreme Personality of Godhead, who then appears as a great king.
6	“I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vasudeva, Sankarsana, Pradyumna and Aniruddha.”*
7	In the verses Karabhajana Muni describes (maharajopalaksanam) the appearance in the Dvapara-yuga of Lord Krsna, who was crowned king of Dvaraka (Hari-vamsa, Visnu-parva, Chapter 50), and who remained in Dvaraka with His catur-vyuha expansions.  The verse under discussion (Srimad Bhagavatam 10.8.13, quoted in Text 2) was spoken by Gargacarya to Nanda Maharaja.
Anuccheda 93
1	Although we have clearly proven that Sri Krsna is the Supreme Personality of Godhead and His form is eternal, doubt may linger in the minds of the less intelligent, to eradicate these doubts we shall continue this description of Sri Krsna.  That the form of Krsna is eternal is proven by the Vedic literatures’ repeated order that Krsna be worshipped.  If the form of Krsna were only a temporary manifestation, then what is the use of worshipping Him?  If the scriptures advise us to worship that which is temporary, then the scriptures are defective and are cheating us.  In truth the Vedic literatures teach us the supreme goal of life, and they are free from all defect.  If they instruct us to worship Sri Krsna, then the form of Sri Krsna is certainly eternal and spiritual.  Krsna is not a temporary manifestation of material energy.
Sarva-samvadini Comment
1	After reading the argument of Anuccheda 93, text 1, someone may raise the following objection: When a child is stricken with a disease, one may speak many untrue words to coax him to take a medicine which will cure him.  In the same way, the Vedas instruct the conditioned souls to worship the Personality of Godhead.  This is certainly beneficial for the conditioned souls who become purified by that worship and enabled to understand the actual nature of the Absolute, which is formless and without qualities.
2	To this objection I reply: The Supreme Personality of Godhead is an eternal reservoir of unlimited transcendental qualities, opulences and forms.  The Supreme Personality of Godhead and His various incarnations such as Lord Narayana and others, are eternally present in the spiritual world, although they enter this material world as incarnations for a certain limited period of time, the Brhad-aranyaka Upanisad explains (3.8.3):
	The Absolute Truth exists eternally.  He was in the past.  He is in the present.  He will be in the future.”
	This describes the eternal form of the Lord.
3	The eternality of the form of the Supreme Personality of Godhead is also described in the following statement of the Uttara-mimamsa: “The Supreme is manifest in many forms”.
4	The eternality of the form of the Personality of Godhead is also described in the following statement of the Gopala-tapani Upanisad (1.20).
	“They who are intelligent worship Lord Krsna.  They, and not others, attain eternal transcendental bliss.”
	This verse clearly describes the Lord’s form as eternal.  They who interpret it in another way are committing a great violence to the meaning of the scriptures.
5	In this verse the worshippers of Lord Krsna are described as the possessors of eternal happiness.  This means they are liberated from material entanglement, for as long as one remains in the clutches of matter his position is continuously changing, and he cannot attain eternal happiness.  Because the devotees of Lord Krsna are thus liberated, one cannot say that they are ignorant of the actual nature of things, for knowledge is a prerequisite for liberation.  This is confirmed by the Smrti-sastra which says:
	“When one attains transcendental knowledge he becomes liberated.”
	Our opponent says the devotees of the Lord in a lesser position, and he pushes forward the example of cajoling the sick child to convince him to take the medicine.  This example is not very appropriate, for the devotees of the Lord are described as ‘dhira’, advanced saintly persons.  They are not at all like ignorant children.  Our opponent would have it that there are different stage of spiritual advancement, and the devotees are in the lower stage, while the impersonalists are on the higher stage.  This view is rejected by this statement of Gopala-tapani Upanisad, which considers the devotees of the Lord the best of transcendentalists (“Only such devotees of the Lord, and not others, are able to attain eternal transcendental bliss”).
6	The Chandogya Upanisad (7.1.5) explains:
	“One should worship the Supreme Brahman.”
	From this we may understand that the Supreme Brahman is a person, and He is eternal, for if this conclusion is rejected, and the theory of the impersonalists is accepted, there is no need to worship Brahman.  That the Chandogya Upanisad mentions worship of Brahman supports the actual conclusion, that the Supreme Brahman is a person and His form is eternal.  This conclusion is also supported by the Patanjali Yoga-sutra, which explains (Sadhana-parva, Sutra 44):
	“By study of Vedic literature one understands the Supreme Person.”
2	At this point the mayavadis may object: The ultimate truth is the formless impersonal Brahman.  In order to make itself perceived by the unintelligent, Brahman may sometimes assume a temporary form, such as the form of Krsna, but the ultimate truth cannot actually have forms or qualities, for the ultimate is unlimited, and a form is always limited within a certain space, and qualities are also limitations.  Therefore, because it is unlimited, the Absolute Truth cannot have a form or qualities.
	To this objection the followers of Sridhara Svami reply by quoting the following verse of Srimad Bhagavatam (11.31.6):
	“By performing agneyi-yoga, mystics burn the material body in the fire of mystic yoga, and by giving up the body in this way, attain the upper planets or the spiritual world.  When Sri Krsna left the material world, however, He did not burn His beautiful body which is so pleasing to the devotees who continually meditate upon it, but without changing His body directly returned to His own abode in the spiritual world.”***
	If the body of Lord Krsna is only a temporary manifestation, then the devotees’ meditation described in this verse is empty and useless.  Actually such meditation is not at all useless, for by continually meditating on the form of the Lord Krsna, one may eventually see Him face-to-face.
3	The direct appearance of the Lord and the worship of Him by the devotees residing in the nine varsas is described in Srimad Bhagavatam (5.17.14):
	“To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Narayana expands Himself in His quadruple principles of Vasudeva, Sankarsana, Pradyumna and Aniruddha.  In this way He remains near His devotees to accept their service.”*
4	This passage describes how, in the presence of His devotees, the Lord personally appears in the form of Pradyumna and other visnu-tattva expansions.  This passage describes the direct appearance (atmana) of the Lord.  The Lord also appears eternally in the form of the Deity, such as the form of Lord Nrsimha and other forms manifested among the Salagrama-silas.  In this way the Lord incarnates in many forms.
5	The direct revelation of Lord Krsna to His devotee is described in the Krsna-sahasra-nama prayers of the Visnu-dharma Purana, Uttara-khanda:
	“Pleased at heart by these sincere prayers, Lord Visnu revealed the form of Sri Krsna, whose dark form was the colour of a tamala tree, whose hair was decorated with a peacock feather, and who was accompanied by the gopis.
6	“Lord Krsna addressed that devotee in the following words: O fortunate one, O best of the wise, know that I am Sri Krsna, the Supreme Personality of Godhead, and I have now appeared before you because of your great devotion.  I grant you the benediction that all your spiritual desires will become perfectly fulfilled.”
7	The revelation of the eternal form of Sri Krsna is also described in the Padma Purana, Nirmana-khanda, where Lord Krsna says to Brahma:
	“O Brahma, see My original form as Lord Krsna, which I now reveal to you.  This form is very confidential and difficult to see.  It cannot be known simply by studying the verses of the Vedas.
8	After speaking this words, the Lord revealed His original form to Brahma, who described this revelation in the following words:
	“O king, I then saw the form of Lord Krsna, who was a cowherd boy with a complexion like a dark rain-cloud.  He was accompanied by many gopis, and was laughing and joking with His cowherd friends.  He was arrayed in yellow garments and was very handsome and wonderful to see.  He was seated at the base of a kadamba tree in the forest of Vrndavana, which was decorated with many blossoming plants and trees.”
9	That the form of Sri Krsna is eternally manifested and may be seen at any time by the sincere devotee is confirmed in the following verse from the Trailokya-sammohana Tantra:
	“A properly initiated devotee who continually chants this eighteen syllable Krsna mantra with a controlled mind will certainly see this form of Lord Hari as a cowherd boy.  Of this there is no doubt.”
10	This eternal form of Lord Krsna is described in the same words in the following passage from Gautamiya Tantra in a passage describing the proper conduct of saintly persons.
	“A properly initiated devotee who continually  chants this Krsna-mantra with a controlled mind will certainly see this form of Lord Hari as a cowherd boy.  Of this there is no doubt.”
11	The revelation of the eternal form of Sri Krsna is also described in the following statement of the Gopala-tapani Upanisad (1.29):
	“Brahma 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 Sri Krsna, in the dress of a cowherd boy.”*
12	That the form of Krsna is eternal and eternally remains in the spiritual abode of Vrndavana is confirmed in the following verse from the introduction (mangalacaranam) of the Brhan-naradiya Purana:
	“I offer my respectful obeisances to Lord Krsna, who is like a transcendental palace that delights the goddess of fortune, Srimati Radharani.  Lord Krsna eternally remains in the spiritual abode known as Vrndavana.”
13	That the form of Sri Krsna is eternally manifested is also confirmed in the following verse from the Dvaraka-mahatmya section of the Skanda Purana, where Prahlada Maharaja tells Bali Maharaja:
	“Accompanied by Queen Rukmini, Lord Krsna eternally remains in the palaces of Dvaraka.”
14	That the form of Sri Krsna is eternal is also confirmed in the following verse in the Karttika-mahatmya of the Padma Purana:
	“O Lord Hari, who eternally stays with Sri Radha, I have carefully followed the rules and regulations of Karttika-vrata, and I have carefully taken my early bath.  In this purified condition I am offering this gift of arghya.  Please accept it.”
15	In this mantra, the eighteen-syllable Krsna-mantra, and other mantras, the supreme worshipableness of Lord Krsna is described.  These mantras present the actual conclusion of the Vedas, and not whatever verses may be found to encourage the worship of the limited demigods who control the lighting and heating of the material universe.  What need is there to speak more elaborately on this point?  Lord Govinda is glorified in all the Vedas.  Even the scriptures prescribing various atonements for various sins describe the supremacy of Lord Krsna.  For example in the Bodhayana-sastra it is said:
	“The home-sacrifices should be performed for the satisfaction of Lord Govinda.”
	We also find this quote in the Bodhayana-sastra:
	“O Lord Govinda, o beloved of the gopis, O Supreme Controller, O killer of Kamsa, O Lord worshipped by the demigods, O merciful Lord pleased by the cows and calves of Gokula, O Supreme Lord who kills the demons, please cure me of arsa (piles).”
16	Lord Krsna is also described in the following verse of the Bodhayana-sastra:
	“O Lord Govinda, O beloved of the gopis, O Supreme Controller, O killer of Kamsa, O supreme object of worship for the demigods, O Lord who expertly lifted the great Govardhana Hill with one hand and protected all the cows, calves and cowherds of Vraja, O best of the gopas, please cure the blindness in my eyes.”
17	That Sri Krsna is the eternal Supreme Personality of Godhead is also clearly described in the Gopala-tapani Upanisad (1.38):
	“With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays in Vrndavana and who is the five-word mantra.”
18	That Lord Krsna is pleased by devotional activities, and that He appears before the devotees to reciprocate the devotees’ love is described in the Visnu-dharma Purana (already quoted in text 6):
	“O fortunate one, I have now appeared before you because of your great devotion.”
	Sarva-samvadini Comment
1	After reading this quotation from the Trailokya-sammohana Tanta (text 9), and the other quotations which follow it, some garrulous critics may protest that Sri Krsna is not the Original Personality of Godhead, but some other, lesser deity is the Original Supreme Lord.  This conclusion is not held by the Sruti-sastra or the other Vedic literatures, where the supremacy of Sri Krsna is strenuously asserted.
	For example, the assembled demigods affirm the supremacy of Lord Krsna in the following words (Srimad Bhagavatam 10.2.31):
2	“O Lord, who resemble the shining sun, You are always ready to fulfil the desire of Your devotee, and therefore, You are known as a desire tree (vancha-kalpataru).  When acaryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.”
3	Understanding the definitive conclusion of the unbroken disciplic succession of bona-fide spiritual masters, that Sri Krsna is the unlimited, eternal Personality of Godhead, some fortunate persons make the service of Lord Krsna’s lotus feet the only goal of their lives.  Sri Krsna appears in this world in many different forms for the benefit of these pure devotees (Bhagavad-gita 4.11).  This action of the Lord is described in this verse (Srimad Bhagavatam 10.2.31 quoted above).
	(Here the Sarva-samvadini Commentary ends and the main text of the Sandarbha continues).
19	What need is there to present more evidence to prove that Sri Krsna is the eternal Supreme Personality of Godhead?  That the eternal Supreme Lord, accompanied by His associates and paraphernalia (who are all manifested from His cit-sakti, spiritual potency) is eternally manifested and that He simply appears and disappears from the sight of the conditioned souls in the material world, has already been clearly proven in the second (Bhagavat-sandarbha).  The Lord’s associates are all eternal, and certainly the Original Personality of Godhead, Sri Krsna, is eternal.
20	That the forms of Lord Krsna and His plenary expansions are eternal, and not limited to the time of their temporary appearance in the material world, is confirmed in the following verses from Tantra-bhagavata quoted in Sripada Madhvacarya’s commentary on Srimad Bhagavatam 1.3.1:
	“It appears that the forms of Lord Krsna, Rama, and the purusa-avataras appear at a certain time and then again, after a certain time they cease to exists.  Actually these forms of the Lord are all eternal and unchanging, and they are the controllers of the ignorance that covers their actual nature and convinces the conditioned souls that the Supreme Lord is born at a certain time, and then again dies at a certain time.  The appearance and disappearance of the Lord is only with reference to the material world, for the Lord is eternally manifest in the spiritual world.”
21	That the Supreme Personality of Godhead is both eternal and all-pervading is described by Sridhara Svami in his commentary on Srimad-Bhagavatam (1.12.11):
	“This verse describes how Lord Krsna was manifest before Pariksit and then again, disappeared form his sight.  It is not however, that Lord Krsna was present before King Pariksit, and then He travelled to another place.  The Lord is simultaneously present everywhere.  Sometimes He is visible, and sometimes not.  This is the actual meaning of the word ‘vibhuh’ (all powerful) used in this verse.”
22	That all the forms of the Personality of Godhead are eternal is confirmed by the following passage from the Catur-veda-sikha, quoted in the commentary of Sripada Madhvacarya:
	“The Personality of Godhead said: I appear as Vasudeva, Sankarsana, Pradyumna, Aniruddha, Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Ramacandra, Balarama, Krsna, Buddha and Kalki.  I appear in hundreds and thousands of forms.  All these forms of Mine are unlimited and immeasurable.  They are never born, and neither do they ever die.  Because they are never bound by the ignorance of material existence, they are always liberated, and therefore the prospect of their becoming liberated at a future time is meaningless.  They are perfect, complete , full of transcendental bliss, and always free of old-age and death.”
23	The eternality of the Lord’s form is also confirmed in the following quotations from Vedic literature:
	“Millennium after millennium Lord Visnu manifests His eternal form within this material world, killing the demons and protecting the devotees.”
				Nrsimha Purana
	The form of Lord Nrsimha is eternal”
				Commentary on the Nrsimha tapani Upanisad
	“The Supreme Personality of Godhead appears in the eternal, transcendental form of Lord Nrsimha.”
				Sruti-sastra
24	In the Brahma Purana, the Uttara-khanda of the Padma Purana and many other Vedic literatures, many verses explain that Lord Matsya and the other transcendental forms of Personality of Godhead are eternally manifested in the spiritual world of Vaikuntha.
	For example, it is said in the Narayana-varma prayers:
	“May the eternal form of the Lord Matsya protect me when I am in the water.”
26	From all this evidence we may conclude that the form of Lord Krsna, the Original Personality of Godhead, is eternal.  To consider the Lord’s form a temporary material manifestation is a grievous sin for the living entities, and to dispel the illusion that is the cause of this sin, and thus enlighten the living entities about the truth that Lord Krsna is the supreme object of worship, Sukadeva Gosvami glorified the Lord in the following words (Srimad Bhagavatam 2.4.20):
27	“May Lord Sri Krsna, who is the worshipable Lord of all the devotees, the protector and glory of all kings like Andhaka and Vrsni 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.”*
	The meaning of this verse is clear.
Anuccheda 94
	That Sri Krsna is the eternal Personality of Godhead is also confirmed in the following statement of the cowherd residents of Vrndavana (Srimad Bhagavatam 10.26.25):
	“Let Krsna, who is so kind, beautiful and merciful, protect us.  When angry Indra sent torrents of rain, accompanied by showers of ice blocks and high wind, He immediately took compassion upon us and saved us and out families, cows, and valuable possessions by picking up the Govardhana Hill, just as a child picks up a mushroom.  He saved us so wonderfully.  May He continue to mercifully glance over us and our cows.  May we live peacefully under the protection of wonderful Krsna.”*
	This verse is spoken by Sukadeva Gosvami.
Anuccheda 95
	That Sri Krsna is eternal is also confirmed by the following verse spoken by Suta Gosvami (Srimad Bhagavatam 12.11.25):
	“O Krsna, o friend of Arjuna, O chief among the descendants of Vrsni, 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.  The gopis and Your other servants in Vrajabhumi continually chant Your transcendental glories, which are auspicious to hear.  O Lord please protect us, who are Your servants.”*
Anuccheda 96
1	This is also confirmed in the following words (Srimad Bhagavatam 10.3.37-38) spoken by Lord Krsna when He revealed His Original form to Vasudeva and Devaki within Kamsa’s prison:
	“O sinless mother Devaki, after the expiry of twelve thousand celestial years, in which you constantly contemplated Me within the core of your heart with great faith, devotion and austerity, I was very much satisfied with you.  Since I am the best of all bestowers of benediction, I appeared in this same form as Krsna to ask you to take from Me the benediction you desired.  You then expressed your desire to have a son exactly like Me.”*
2	The Lord further explained (Srimad Bhagavatam 10.3.41-43):
	“Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Prsnigarbha, or one who is celebrated as having taken birth from Prsni.”*
3	“In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father Kasyapa.  I was known as Upendra, and because of being a dwarf, I was also known as Vamana.”*
4	“O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time.  Take My words as the truth.”*
5	In this last verse the Supreme Personality of Godhead explains that He has now appeared in His original form as Lord Krsna before Vasudeva and Devaki in order to fulfil the benediction formerly granted to them.  This is the third time He had appeared as their son.
6	In these verses the word ‘vapusa’ (personally) is used by the Lord to describe His appearance as Krsna, and it is not used to describe His appearance as Lord Vamana or Lord Prsnigarbha.  From this we may conclude that Lord Vamana and Lord Prsnigarbha are immediate expansions of the Original Godhead, and Lord Krsna is the Original Form of the Personality of Godhead, the origin of Lord Prsnigarbha, Vamana, and all other incarnations of Godhead.
7	That Lord Prsnigarbha is an expansion of Godhead, and not the Original form of the Godhead is described in the following eloquent prayer, which clearly distinguishes Lord Prsnigarbha from the Original Personality of Godhead (Srimad Bhagavatam 10.6.25):
	“May Lord Prsnigarbha protect your intelligence, and may the Supreme Personality of Godhead protect your soul.”*
8	When the Supreme Lord appeared for the third time as the son of Vasudeva and Devaki, He appeared in His complete original form, and thus fulfilled His promise that He would appear as the son of Devaki and Vasudeva.  Because the Lord’s promise was thus fulfilled, He said ‘satyam me vyahrtam’ (take My words as truth).
	At this point someone may doubt that the two-handed form of Krsna is the Original Personality of Godhead.  After all, in these verses Krsna is speaking to Vasudeva and Devaki in His four-armed Visnu-form.  The Lord first appeared to Vasudeva and Devaki in this four-armed form.  Is not the four-armed form of Visnu the original Godhead, and Sri Krsna is only a later and temporary expansion?
	Actually the four-armed form of the Personality of Godhead who appeared as the son of Vasudeva and Devaki was not Lord Visnu, but a four-handed manifestation of Lord Krsna.  This is specifically described in the following verses from Srimad-Bhagavatam (10.3.11):
	“When Vasudeva saw his extraordinary son, four-handed Lord Krsna (krsnavatara), his eyes were struck with wonder.  In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brahmanas as a transcendental festival.”*
Anuccheda 97
	The same son of Devaki described as Krsna (krsnavatara) in this verse (Srimad Bhagavatam 10.3.11) is described as Visnu in the following verse (Srimad Bhagavatam 10.3.8):
	“Then the Supreme Personality of Godhead, Visnu, who is situated in the core of everyone’s heart, appeared from the heart of Devaki in the dense darkness of night, like the full moon rising on the eastern horizon, because Devaki was of the same category as Sri Krsna.”*
Anuccheda 98
1	Someone may raise the following objection:
	Is not this four-handed form of Visnu the original, eternal form of the Personality of Godhead, and the two-handed form of Sri Krsna only a temporary expansion from that four-handed form?  This is certainly confirmed by these words spoken by Devaki after the Lord appeared as her son in His four-armed Visnu-form (Srimad Bhagavatam 10.3.28):
	“My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kamsa.  Your form as Visnu, the Supreme Personality of Godhead, is appreciated by yogis in meditation.  Please make this form invisible to those who see with material eyes.”*
2	That Lord Visnu is the original Personality of Godhead is also confirmed in the following words spoken by the Lord to mother Devaki (Srimad Bhagavatam 10.3.44):
	“I have shown you this form of Visnu just to remind you of My previous births.  Otherwise, If I appeared like an ordinary human child, you would not believe that the Personality of Godhead, Visnu, has indeed appeared.”*
3	By the following verse (Srimad Bhagavatam 10.3.46) we may also see that Lord Visnu is the original Personality of Godhead, and Lord Krsna is expanded from Him:
	“After thus instructing His father and mother, the Supreme Personality of Godhead remained silent.  In their presence, by His internal energy, He then transformed Himself into a small human child.”*
4	From this verse of Srimad Bhagavatam it appears that transcendental Lord Visnu accepted the form of Krsna, a temporary and material (prakrtah sisuh) form.  The argument that the form of Krsna is temporary and material is supported by the following statements from Srimad Bhagavatam:
	“After His pastimes on earth were completed, the Lord gave up the form of Krsna and assumed His original form.”
				3.4.28
	“The Supreme Lord then gave up the form of Krsna.”
5	That the Original Personality of Godhead is Lord Visnu, who assumes the temporary material form of Krsna, is substantiated in the following verses of Srimad Bhagavatam *1.15.34-35):
	“The supreme unborn Lord caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world.  This action was like picking out a thorn with a thorn, though both are the same to the controller.*
6	“The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth.  Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.”*
7	That the Supreme Personality of Godhead accepts the temporary and material form of Krsna may also be substantiated by quoting the following prayer spoken to Krsna by Maharaja Vasudeva (Srimad Bhagavatam 10.85.20):
	“My dear Lord, at the very moment when You first appeared in Kamsa’s prison house, I was informed that You were the Supreme Personality of Godhead and that You descended for the protection of the principles of religion as well as the destruction of the unfaithful.  Although unborn, You descend in every millennium to execute Your mission.  My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many forms.  Who, therefore, can understand Your pastimes or the mystery of Your appearance and disappearance?  Our only business should be to glorify Your supreme greatness.”*
8	Although these verses seem to support the view that the Supreme Godhead assumes various forms, and all these forms (including the form of Krsna) are temporary, when properly understood these verses do not at all support such a view.  The actual fact is that the Supreme Personality of Godhead has a form which may sometimes manifest four-hands and then again appear as two-handed.  When the Lord appear on this earth, both of these four-handed and two-handed features appeared equally powerful in the matter of killing the demons and removing the burden of the earth.  If one accepts this verse (Srimad Bhagavatam 10.85.20, quoted in the previous text) to mean that the form of Krsna is a temporary manifestation, then one must accept that the four-handed form of Lord Visnu is also a temporary manifestation, for both two-handed and four-handed forms are clearly described to be equally powerful.  This is not an acceptable conclusion, for the four-handed form of Lord Visnu is described as eternal throughout all the Vedic literatures.
	The revelation of the Vedic literatures is the most reliable source of knowledge, and throughout the Vedic literatures the forms of the Lord, and specifically the form of Sri Krsna, are described as eternal.  This scriptural evidence has been elaborately presented in the second (Bhagavat) sandarbha, and therefore we will not repeat the evidence previously presented, evidence that described the direct appearance of Lord Krsna before His devotees and proved the eternality of the form of Sri Krsna.
	For example, the following verse, spoken by Visvarupa to Maharaja Indra long before Lord Krsna appeared in the material world, and clearly describing the form of Lord Krsna, may be taken as conclusive scriptural evidence for the eternality of the form of Krsna:
	“May Lord Kesava protect me with His club in the first portion of the day, and may Lord Govinda, who is always engaged in playing His flute, protect me in the second portion of the day.”*
9	The following verses (Srimad Bhagavatam 10.38.7-8), which describe the worship of Lord Krsna in ancient times, are further evidence for the eternality of the forms of Sri Krsna:
	“Akrura reflected: I am very much favoured by Kamsa, who is sending me to bring Krsna and Balarama, and thus enabling me to see the Lord.  Formerly great sages and saintly persons became liberated from the material world simply by seeing the shining nails of the lotus feet of Krsna.*
10	“I shall soon see Lord Krsna’s lotus feet, which are worshipped by great demigods like Brahma, Narada, and Lord Siva, which traverse the ground of Vrndavana while herding the cows with the gopas, and which touch the breasts of the gopis, covered with tinges of kunkuma.”*
12	In these verses the word ‘purve’ (formerly great sages and saintly persons became liberated from the material world simply by seeing the shining nails of the lotus feet of Krsna), and ‘go-caranaya’ (I shall soon see Lord Krsna’s lotus feet, which are worshipped by great demigods like Brahma, Narada, and Lord Siva, and which traverse the ground of Vrndavana while herding the cows with the gopas) clearly indicate the eternality of the form of Lord Krsna.
Anuccheda 99
1	The eternality of the form of Sri Krsna is described in the same way in the following verse (Srimad Bhagavatam 10.47.62):
	“The gopis relieved themselves of all kinds of material contamination by placing on their high, beautiful breasts the lotus feet of Krsna, which are not only eternally worshipped by the goddess of fortune, but by such exalted demigods as Brahma and Lord Siva, and which are eternally meditated upon by great yogis within their hearts.”*
2	In this verse the word ‘sada’ (continuously) means that Laksmi and others worship Krsna eternally in all phases of time: past, present, and future.  In other words: because the demigods eternally worship Lord Krsna, therefore Lord Krsna must be eternal.
	Someone may say that the form of Krsna is temporarily manifested, and during the time of His manifestation the demigods continuously worship Him.  This argument is simply jugglery of words to create a different meaning our of the clear statement of this verse.  We do not take it very seriously, for it contradicts the Vedic description of the eternal nature of the Personality of Godhead.
3	The eternality of the form of Sri Krsna is described in many Vedic literatures.  For example, in the Gopala-tapani Upanisad Lord Brahma (1.38) explains:
	“With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays in Vrndavana and who is this five-word mantra.”
Anuccheda 100
	The eternality of the form of Sri Krsna is also confirmed by Sukadeva Gosvami in the following verse from Srimad Bhagavatam (10.12.12):
	“Yogis may undergo severe austerities and penances for many births by practicing yama, niyama, asana and pranayama, none of which are easily performed.  Yet in due course of time, when these yogis attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead.  What then can we describe about the great fortune of the inhabitants of Vrajabhumi, Vrndavana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?”*
	In this verse the word ‘svayam’ (personally) indicates that Sri Krsna is the Original personality of Godhead.  For this reason it should be accepted that His form is eternal, and not simply manifested for a short time to serve a particular purpose.
Anuccheda 101
1	That Sri Krsna is the Original Personality of Godhead, self-perfect, and full of all opulences is confirmed in the following words spoken by the women of Mathura among themselves (Srimad Bhagavatam 10.44.14):
	“What austerities must the gopis have performed?  With their eyes they always drink the nectar of the face of Lord Krsna, which is the essence of loveliness and is not to be equalled or surpassed.  That loveliness is the only abode of beauty, fame and opulence.  It is self-perfect, ever fresh and extremely rare.”*
	The word ‘ananya-siddham” (self-perfect) in this verse indicates that Sri Krsna is perfect by nature.  He does not require anyone else to award Him perfection.  If someone wants to divide the words ‘an-anyasiddham’ (without other perfections), his interpretation is useless, for it is contradicted in this very verse by the word ‘asamordhvam’ (not equalled or surpassed).
Anuccheda 102
1	That Sri Krsna is all-pervading is confirmed in Srimad Bhagavatam (10.9.13):
	“Lord Krsna, the Supreme Personality of Godhead, has no beginning and no end, no exterior and no interior, no front and no rear.  In other words, He is all-pervading.  Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times.  Being Absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything.  That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yasoda, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.”*
	That the form of Sri Krsna is not material is confirmed in the following words spoken by Rukmini-devi to Lord Krsna (Srimad Bhagavatam 10.60.45):
	“A man within this material world is just a dead body.  In fact, superficially, the living entity is covered by this body, which is nothing but a bag of skin decorated with beards and moustaches, hairs on the body, nails on the fingers and hairs on the head.  Within this decorated bag there are bunches of muscles, bundles of bones, and pools of blood, always mixed up with stool, urine, mucus, bile, and polluted air, and enjoyed by different kinds of insects and germs.  A foolish woman accepts such a dead body as her husband, and, in sheer misunderstanding, loves him as her dear companion.  This is only possible because such a woman has never tasted the ever-blissful flavour of Your lotus feet.”*
	The meaning of this verse is clear.
2	That Krsna’s form is spiritual and not composed of material elements is confirmed in the following prayer spoken by Lord Brahma (Srimad Bhagavatam 10.14.2):
	“My dear Lord Krsna, people may say that I am the master of all Vedic knowledge, and I am supposed to be the creator of this universe, but it has been proved now that I cannot understand Your personality, even though You are present before me just like a child.  You are playing with Your boyfriends, calves, and cows, which might imply that You do not even have sufficient education.  You are appearing just like a village boy, carrying Your food in Your hand and searching for Your calves.  And yet there is so much difference between Your body and mine that I cannot estimate the potency of Your body.  Your body is not material.”*
3	The form of Sri Krsna is described in the following prayer spoken by Lord Brahma (Srimad Bhagavatam 10.14.1):
	“My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead; therefore I am offering my humble obeisances and prayers just to please You.  Your bodily features are of the colour of clouds filled with water.  You are glittering with a silver electric aura emanating from Your yellow garments.
	“Let me offer my respectful repeated obeisances unto the son of Maharaja Nanda who is standing before me with conchshell, earrings, and peacock feather on His head.  His face is beautiful; He is wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand.  He is decorated with cane and bugle, and He carries a buffalo horn and flute.  He stands before me with small lotus feet.”*
	Shortly before speaking this verse, Brahma had directly seen that all the cowherd boys and calves were expansions of Krsna, and they all had manifested four-handed forms of Lord Narayana.  In this way Krsna revealed that He is the original source of all visnu-tattva expansions.  Brahma states that he is able to directly see Krsna and know something of His glories because of Krsna’s mercy upon him (mad-anugrahasya).  Brahma also says that no one is able to understand the full extent of the transcendental happiness experienced by Krsna (kim utatma-sukhanubhuteh).
Anuccheda 103	
	The argument (“If even the demons attain salvation by the mercy of Krsna, then what is to be said of the devotees”) presented by Sukadeva Gosvami in the following verse (Srimad Bhagavatam 10.12.39) also indicates that the form of Krsna is the original aspect of the Personality of Godhead:
	“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 Krsna, as did Aghasura.  What then is to be said of those whose hearts the Supreme Personality of Godhead 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?”*
Anuccheda 104	
1	The revelation that Sri Krsna is the Supreme Personality of Godhead is found in the following verses from Srimad Bhagavatam and other Vedic literatures:
	“My dear Lord Krsna, leaving aside all other things and just considering today’s happenings - what I have seen - are they not all due to Your inconceivable energies?  First of all I saw You alone; thereafter You expanded Yourself as Your friends, the calves and all the existence of Vrndavana; then I saw You and all the boys as four-handed Visnus, and They were being worshipped by all elements and all demigods, including myself.  Again They were all wound up, and You remained alone as You were before me.  Does this not mean that You are the Supreme Lord Narayana, the origin of everything, and from You everything emanates, and again everything enters unto You, and You remain the same as before?”*
				Srimad Bhagavatam 10.14.18
2	“How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi!  There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.”*
				Srimad Bhagavatam 10.14.32
3	“The Supreme Godhead is Sri Krsna, whose form resembles that of a human being, and who is very difficult to understand.”
				Srimad Bhagavatam 7.15.75
4	“The Supreme Godhead, who has a humanlike form, and whose name is Sri Krsna, descended to this material world, appearing in the dynasty of Maharaja Yadu.  For this reason, simply by hearing about the activities of the great souls who appeared in Maharaja Yadu’s family, one can become delivered from all sinful reactions.”
				Visnu Purana 4.11.2
5	“The form of the Supreme Personality of Godhead resembles that of a human being.”
				Brhat-sahasrama-nama-stotra
6	These verses confirm that the primary feature of Sri Krsna is His two-handed humanlike form, although He may also manifest His humanlike form in an only-slightly-changed four-armed feature.  This four-armed feature of the humanlike form of Krsna is described by Arjuna, who desired to see it and who spoke the following request (Bhagavad-gita 11.46):
	“O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch, and lotus flower in Your hands.  I long to see you in that form.”*
	Arjuna was very pleased to see Lord Krsna’s original humanlike form.  He said (Bhagavad-gita 11.51):
	“Seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature.”*
	Let us now examine some of the many scriptural passages that describes the humanlike form of the Supreme Personality of Godhead.
7	Speaking to Maharaja Nanda and Mother Yasoda, Uddhava said (Srimad Bhagavatam 10.46.33);
	“My dear Yasoda and Nanda Maharaja, you are always absorbed in ecstatic thoughts of Krsna and Balarama, who, although their transcendental forms resemble those of ordinary human beings, are actually Lord Narayana, the Personality of Godhead who is the cause of all causes.  Because you are always absorbed in ecstatic love for Them, what activity remains to be performed by you?”*
8	The humanlike form of Sri Krsna is the ultimate cause of all rasas, or relationships.  This is confirmed in the following verse from Srimad Bhagavatam 10.43.17:
	“When Krsna entered the wrestling arena with Balarama and Their friends, he appeared differently to different people according to their different relationships (rasas) with Him.  Krsna is the reservoir of all pleasure and all kinds of rasas, both favourable and unfavourable.  He appeared to the wrestlers exactly like a thunderbolt.  To the people in general He appeared as the most beautiful personality.  To the females He appeared to be the most attractive male, Cupid personified, and thus increased their lust.  The cowherd men who were present there looked upon  Krsna as their own kinsman, coming from the same village of Vrndavana.  The ksatriya kings who were present saw Him as the strongest ruler.  To the parents of Krsna, Nanda and Yasoda, He appeared to be the most loving child.  To Kamsa, the king of the Bhoja dynasty, He appeared to be death personified.  To the unintelligent, He appeared to be an incapable personality.  To the yogis present, He appeared to be the Supersoul.  To the members of the Vrsni dynasty He appeared to be the most celebrated descendant.  Thus appreciated differently by different kinds of men present, Krsna entered the wrestling arena with Balarama and His cowherd boy friends.”*
9	That the humanlike form of Sri Krsna is the original cause of all causes is also confirmed in the following statement of Vedavyasa (in the Nirmana-khanda of the Padma Purana):
	“Lord Krsna was playing His flute, and enjoying the company of the gopis.  He was very handsome, and He was like a splendid ornament that beautified the ornaments He wore.  When I saw Him I became very happy.  As we walked together in the forest of Vrndavana, the Lord smiled and said to me: You are now seeing my eternal transcendental form, which is perfect and complete, eternal, full of knowledge and bliss, and free from all material activities.  There is nothing superior to this lotus-eyed form of Mine, which you are now seeing, and which all the Vedas declare to be the Original Personality of Godhead, the ultimate cause of all causes.”
Anuccheda 105
1	Although Lord Brahma has many times seen the four-armed form of Lord Visnu, he specifically glorifies the two-armed form of Lord Krsna (Srimad Bhagavatam 10.14.1):
	“My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead; therefore I am offering my humble obeisances and prayers just to please You.  Your bodily features are of the colour of clouds filled with water.  You are glittering with a silver electric aura emanating from Your yellow garments.*
	“Let me offer my respectful repeated obeisances unto the son of Maharaja Nanda who is standing before me with conchshell, earrings, and peacock feather on His head.  His face is beautiful; He is wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand,  He is decorated with cane and bugle, and He carries a buffalo horn and flute.  He stands before me with small lotus feet.”*
Anuccheda 106
1	We have now clearly proved the eternality of the form of Sri Krsna and answered all doubts and objections.  We shall now proceed to another topic: the transcendental opulences of Sri Krsna.
	Let us consider now the two forms of Sri Krsna: the tow-handed and four-handed forms.  Lord Krsna first appeared before mother Devaki in His four-handed form.  Fearing what Kamsa might do to her son, Devaki requested that Krsna conceal His four-handed form.  She said (Srimad Bhagavatam 10.3.29):
	“O Madhusudana, because of Your appearance, I am becoming more and more anxious in fear of Kamsa.  Therefore, please arrange for that sinful Kamsa to be unable to understand that You have taken birth from my womb.”*
	Fearing the ridicule of ordinary persons who are unaware of the transcendental nature of the appearance, pastimes, and potencies of the Personality of Godhead, and who see Him with materially contaminated eyes, Devaki gave another reason for Lord Krsna to conceal His four-handed form (Srimad Bhagavatam 10.3.31):
	“At the time of devastation, the entire cosmos, containing all created moving and non moving entities, enters Your transcendental body and is held there without difficulty.  But now this transcendental form has taken birth from my womb.  People will not be able to believe this, and I shall become an object of ridicule.”*
	Actually the two-handed form of Lord Krsna is a very confidential form of the Personality of Godhead, and it is very difficult to understand it.  This is confirmed in the following explanation of Narada Muni (Srimad Bhagavatam 7.15.75):
	“The two handed form of Sri Krsna, who appears like a human being, is the Supreme aspect of the Personality of Godhead.  This feature of the Lord is very confidential and difficult to understand.”*
2-4	That the devotees should meditate on Sri Krsna in both His two-handed and four-handed forms is described by Lord Krsna Himself (Gopala-tapani Upanisad 2.74-78):
	“He who meditates on Me as I appear in Mathura attains liberation.  In his mind one should meditate on Me standing on the blossomed eight-petalled lotus of the heart, My two feet marked with conchshell, flag and umbrella, My chest marked with Srivatsa and splendid with the Kaustubha gem, My four arms holding the conch, cakra, mace, and sarnga bow, My arms decorated with armlets, My neck splendid with a flower-garland, My head circled by a splendid crown, My ears decorated with glistening shark-shaped earrings and My form splendid and handsome, holding a flute and buffalo-horn bugle, and granting fearlessness to the devotees.”
5	Meditation on the Lord’s two-handed form is described in the Vedic literatures in this way.  Devaki’s request that the Lord conceal His four-handed form and assume the feature of a human child was not simply inspired by a certain dangerous circumstance, but was actually the Lord’s intention from the very beginning.  This is confirmed by the Lord Himself in the following words (Srimad Bhagavatam 10.3.44):
	“I have shown you this form of Visnu just to remind you of My previous births.  Otherwise, if I appeared like an ordinary human child, you would not believe that the Supreme Personality of Godhead, Visnu, has indeed appeared.”*
6	That the form of Sri Krsna is very confidential is also confirmed in the following statements of Lord Krsna and Vyasadeva in the Padma Purana, Nirmana-khanda:
	“The Personality of Godhead then said to me: ‘O Vyasa, please look, and I will show you My original form, which is very confidential, and not openly described in the Four Vedas.’  O king, at that moment I saw a boy splendid as a dark monsoon cloud.  He was surrounded by gopis, and laughing with many gopa boys.”
7	Someone may object, saying that the form of Sri Krsna is material, and not the original feature of the Godhead.  This person may quote the following verse of Srimad Bhagavatam (10.3.46) to support his argument:
	“After instructing His father and mother, the Supreme Personality of Godhead, remained silent.  In their presence, by His illusory energy, He then transformed Himself into a small human child.”
	Our objector will say that the word ‘atma-mayaya’ in this verse means that the Lord became a small child by the agency of His illusory potency ‘maya’.  Actually the word ‘atma-maya’ also means ‘own-wish’.  This is confirmed in the following definition given in the Maha-samhita: “The word atma maya means own wish.”  Therefore, in this verse the word ‘atma-maya’ indicates that the Lord assumed the form of a small child ‘by His own desire’.  That is the actual meaning of the word in this verse.
	Our objector will also say that the word ‘prakrtah’ means material, and therefore the form of Sri Krsna is described in this verse as material.  The word ‘prakrtah’ also means ‘natural’ or ‘original’.  The actual meaning of the word ‘prakrtah’ in this verse is that by appearing as the child Krsna, the Personality of Godhead assumed His original form.
	For these reasons the proper interpretation of this verse should be:
	“After instructing His father and mother, the Supreme Personality of Godhead, Krsna, remained silent.  In their presence, by His own wish, He transformed Himself into His original form as a small human child.”
8	The form of Sri Krsna is not ordinary or material, for even in the earliest childhood, and also throughout His entire life, Sri Krsna manifested extremely wonderful qualities and powers.  This is described in the following prayer of Lord Brahma (10.14.21), which we have already discussed in the second (Bhagavat) sandarbha:
	“O supreme great one!  O Supreme Personality of Godhead!  O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing Your pastimes?  No one can understand the mystery of these activities.”*
9	This description of the spiritual nature of Lord Krsna’s form is confirmed by Sripada Ramanujacarya in his commentary on Bhagavad-gita.  In the Gita the Lord said (4.6):
	“Although I am unborn, I am full of transcendental knowledge, and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still voluntary appear in every millennium in My original transcendental form.”
	Sripada Ramanujacarya comments on this verse in the following way:
	“In this verse the word ‘svam’ means ‘own nature’, and therefore the phrase ‘svam avasthabhya’ means appearing in His original form.’  The word ‘atma-mayaya’ means ‘by My own desire’ or ‘with transcendental knowledge.’  Therefore the phrase ‘atma-mayaya’ means that Lord Krsna, who is full of transcendental knowledge, voluntary appears in this material world.  This definition of the word ‘maya’ as ‘knowledge’ is corroborated by the following statement of the Naighantuka dictionary: ‘The word maya means wisdom or knowledge’.”
10	That the forms of the Personality of Godhead are not material is also confirmed in the following verse from the Mahabharata:
	“The form of the Personality of Godhead is completely spiritual.  It is not an assemblage of various material elements.”
11	That the form of Sri Krsna is not material is confirmed in the Visnu Purana:
	“One who thinks that the form of Sri Krsna is composed of material elements becomes an offender and falls away from the pious life recommended in the sruti and smrti.  If one accidentally sees the face of such an offender, he should immediately take bath with all his clothing, glance at the sun, touch a cow, and drink ghee, in order to become purified.”
12	At this point someone may insist that Sri Krsna’s body is material, and push forward the following verses of Srimad Bhagavatam (1.15.34-35) as evidence:
	“The Supreme unborn, Lord Sri Krsna, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world.  This action was like picking out a thorn with a thorn, though both are the same to the controller.”*
	“The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth.  Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.”*
	Actually these verses do not show that the Supreme Personality of Godhead accepts the form of Krsna, and then abandons it at a certain point.  The words ‘tanu’, ‘rupa’ and ‘kalevara’, do not only mean ‘body’.  They may also mean ‘condition’, ‘nature’, or ‘mental conception’.  For example, in the Third Canto, Twentieth Chapter of Srimad Bhagavatam, we find a description of Lord Brahma repeatedly abandoning various ‘tanus’, ‘rupas’ and ‘kalevaras’.  In this context, however, it is clearly explained that Lord Brahma did not accept and reject many bodies one after another, but he accepted and rejected various mental stages or conceptions.  The same meaning of the words ‘tanu’, ‘rupa’ and ‘kalevara’ applies in this verse in relation to the Personality of Godhead.  This verse does not, therefore, describe the Lord’s abandonment of His form, but His rejecting a certain condition of the mind.  Lord Krsna descended to relieve the burden of the earth and protect the demigods and devotees.  When these purposes were accomplished, the Lord gave up the desire to relieve the earth and protect the pious.  It is these desires that are intended by the words ‘tanu’, ‘rupa’ and ‘kalevara’ in this verse.
	This interpretation of Lord Krsna’s abandonment of His ‘tanu’ is especially appropriate in relation to the example of the thorn being used to remove the thorn.  These two thorns (the devotees and the demons) are closely related to the ‘tanu’ (the two desires) given up by the Lord.
	This particular point has been more elaborately described in the third (Paramatma) sandarbha (Anucchedas 85-87), and we refer the reader to that passage for more information.
13	At this point someone may quote the phrase ‘matsyadi-rupani’ in the previously quoted verses from Srimad Bhagavatam, and claim that this phrase clearly shows that the Supreme Personality of Godhead accepts and rejects various temporary material forms such as the form of Lord Matsya and the other incarnations of Godhead.
	I reply that in this phrase, also, the word ‘rupa’ does not mean ‘form’, but ‘condition of mind’.  The phrase therefore means that the Personality of Godhead accepts and rejects the desire to protect the devotees and kill the demons as the need arises.  In other words, when the devotees require protection, the Lord thinks about their protection, and when the demons cause a disturbance, at that time the Lord thinks about their destruction.
	Our objector may also quote the example of the actor given in these verses and claim that this shows that the Personality of Godhead accepts and rejects various material forms, just as an actor plays a role on the stage.  The actual intention of the example of the actor is that the actor accepts the different sentiments and emotions of the hero or heroine, and then rejects those emotions also in the course of the drama.  In the same way the Supreme Personality of Godhead accepts different emotions to protect the devotees and vanquish the demons, and the Lord also rejects those same emotions at another time in order to fulfil the same purpose.  That is the actual meaning of the example of the actor, and it is confirmed by the following definition of the word ‘actor’ found in Sridhara Svami’s commentary on Srimad Bhagavatam 1.11.21:
	“Actors are those expert at representing the nine rasas (emotional relationships).”
14	That the form of Sri Krsna is eternal, and that the Lord appeared on this earth for a certain time and then returned to His abode in the spiritual world, is confirmed by the following statement of Srimad Bhagavatam (3.2.11):
	“Lord Sri Krsna, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him (as He is) due to not executing required penance.”*
15	This verse explains that the Personality of Godhead manifests His form within this world, and then again makes His form disappear from this world.  It is not that He rejects His form or that it ceases to exist.  That the Lord’s form is eternal, although staying in the material world for a certain time, is confirmed by the following verse of Srimad Bhagavatam (1.15.36 which follows 1.15.15 quoted in text 12):
	“The Personality of Godhead, Lord Krsna, left this earthly planet in His selfsame form.”*
	That the Supreme Lord Krsna returns to the spiritual world in His original transcendental form is confirmed in this verse by the use of the word “sva-tanva’ (in His selfsame form).  This is supported by the following statement of Nyaya-sastra: ‘upapada-vibhaktah karaka-vibhaktir baliyasi.”
16	This point, that the form of the Personality of Godhead is eternal, and the Lord does  not abandon His form when He leaves His pastimes in the material world, may be more clearly seen by examining the following verse spoken by Maharaja Vasudeva in Srimad Bhagavatam (10.85.20, quoted in Anuccheda 98, text 7):
	“My dear Lord, at the very moment when You first appeared in Kamsa’s prison house, I was informed that You were the Supreme Personality of Godhead and that You had descended for the protection of the principles of religion as well as the destruction of the unfaithful.  Although unborn, You descend every millennium to execute Your mission.  My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many forms.  Who, therefore, can understand Your pastimes or the mystery of Your appearance and disappearance.  Our only business should be to glorify Your supreme greatness.”*
	Even though aware of the transcendental greatness of Lord Krsna, who is always situated in the position of suddha-sattva (transcendental purity), Maharaja Vasudeva, because of his great humbleness and love for Lord Krsna, still tends to think of Him as his own son: an ordinary person, and not the Supreme Personality of Godhead.
	Vasudeva considers that perhaps Lord Krsna may ask: “Why do you think I am your son?”
	To this question Vasudeva may reply: “You Yourself have told me that You are my son, and I have described this in Srimad Bhagavatam 10.85.20 (My dear Lord, at the very moment when You first appeared in Kamsa’s prison house You informed me that You were the Supreme Personality of Godhead who descends in every millennium, and who has now appeared as my son).”
17	To this Lord Krsna might reply in the following words:
	“My dear Vasudeva, simply because I entered within your body, and then again have come out from it does not mean that I have taken birth as your son.  In My form as the all-pervading Supersoul (the friend of all living entities) I have entered within everyone.  This is explicitly described in the following verses from the Upanisads:
	“The Supreme Personality of Godhead is very difficult to see, and He is the oldest of all persons.  He is the all-pervading Supersoul, who has entered the hearts of all living creatures.”
				Katha Upanisad 1.2.12
	“The Supreme Lord created the material universes and then entered within them.”
				Taittiriya Upanisad 2.6.2
18	To this, Maharaja Vasudeva might respond: O my Lord, You are certainly not my son, but the Supreme Personality of Godhead.  This has already been explained by me in the following words (Srimad Bhagavatam 10.87.15): “My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many eternal forms”.  In these words I have confirmed that although You remain aloof from everything You are simultaneously present everywhere, just as the sky is simultaneously aloof and everywhere present.  O Lord, You are always aloof from all living entities, and at the same time You always reside within them.  This is also confirmed in the following statement of the Personified Vedas (Srimad Bhagavatam 10.87.15): “Appearing as the Supersoul, the Personality of Godhead has entered within the hearts of all living entities in various species of life.”
19	When Maharaja Vasudeva said: “Who, therefore can understand Your pastimes of the mystery of Your appearance and disappearance?”  (Srimad Bhagavatam 10.85.20), he intended to say; “O Lord, no one is very important or powerful in comparison to You.”
	Maharaja Vasudeva might have also presented the following argument to Lord Krsna: O Lord, Your birth as the son of Devaki and Myself is glorified by all the saintly sages and Vaisnavas.  Because they all believe that You are my son, this is certainly very convincing evidence that this is actually true.  Nevertheless, whatever You are, You are completely beyond the power of my mind and intelligence to understand.  I cannot understand You at all.
20	In Maharaja Vasudeva’s prayer (Srimad Bhagavatam 10.95.19) the phrase ‘nana-tanur gaganavad vidadhaj jahasi’ may also be interpreted to mean ‘You enter into the bodies of all living entities’ because the word ‘vidadhat’ may also mean ;to enter’.  Someone may object that this is an obscure usage of this word, but actually this interpretation is very appropriate.  We see many examples of the usage of obscure meanings of words.  For example in the Sahasra-nama-bhasya we find the explanation:
	“In this verse the statement ‘He does the saintly devotees’ actually means “He protects the saintly devotees’ for in this context the verb ‘to do’ (kr) means ‘to protect’.
	Another example of an obscure usage of a word is the phrase ‘kasthani kuru’.  Although the verb ‘kr’ generally means ‘to do’, in this phrase it means ‘to bring’, and therefore ‘kasthani kuru’ means ‘please bring some wood.’.
21	All this evidence clearly proves that Sri Krsna is the Original Supreme Personality of Godhead and His form is eternal.  His eternal handsomeness, gentleness, determination and strength are shown in the following statement of the Earth Personified (Srimad Bhagavatam 1.16.27):
	“In Lord Krsna reside (1) truthfulness, (2) cleanliness, (3) intolerance of another’s unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kind-heartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him, the Personality of Godhead, the reservoir of all goodness and beauty, Lord Sri Krsna.”*
22	That the original aspect of the Personality of Godhead is the humanlike form of Sri Krsna is confirmed in the following verse from the Sri Krsnastottara-sata-nama-stotra in the Brahmanda Purana:
	“The Supreme Personality of Godhead is the delight of Nanda Maharaja and the residents of Vrajabhumi.  The Supreme Person’s form is eternal, full of knowledge and bliss.  He is the tiny child whose limbs are smeared with butter, and who jubilantly dances to earn some butter as a reward.”
23	This is also described in the Gopala-tapani Upanisad (1.21):
	“The brahmanas who worship, as He stands on His altar, the one who is greatest among the eternals and greatest among conscious persons, and who fulfils the desires of the many, they, and not others, attain eternal perfection.”
24	Sri Krsna is also described in the following verse (Gopala-tapani Upanisad 1.38):
	“The Supreme Personality of Godhead is Govinda.  His form is eternal and full of knowledge and bliss.”
25	In this way it is proved that Sri Krsna’s two-armed and four-armed forms are both eternal.
26	Someone may ask about the nature of the places where Sri Krsna performed His pastimes.  We answer by saying that the places on this earth where Lord Krsna enjoyed pastimes are replicas of the same places in the spiritual world.  This is confirmed in the following verse from the Skanda Purana:
	“The towns and cities on this earth which were dear to Lord Krsna, and where He stayed and enjoyed pastimes, eternally exist in the spiritual world.  In those places in the spiritual world, Lord Krsna eternally enjoys pastimes.”
27	The planet of Sri Krsna (Krsnaloka) is situated in the highest part of the spiritual world.  This is described in the Uttara-khanda of the Padma Purana, where Lord Krsna is described as the ninth of the ten incarnations of Godhead.  In this description the incarnations, the planet of Sri Krsna is described as situated in a separate place, beyond the view of the rest of the spiritual world.  From this we may understand that Krsnaloka is in the highest part of the spiritual world.  This description of the smrti-sastra is confirmed by similar descriptions in the Agama-sastras.
28	We may note that the Uttara-khanda of the Padma Purana states that Krsnaloka as situated in a separate place beyond the vision of the rest of the spiritual world, but nor specifically in the highest part of the spiritual world.  Actually, this description in the Padma Purana presents the view of those who consider Lord Narayana the ultimate aspect of the Godhead, and His abode, Vaikunthaloka, to be the topmost place in the spiritual world.
	The Padma Purana is not the most conclusive source of evidence.  The ultimate scripture, Srimad Bhagavatam, on the other hand, presents the conclusion that Sri Krsna is the Original Personality of Godhead, the origin of Lord Narayana.  From this description in Srimad Bhagavatam (which presents the most authoritative conclusions, in comparison to the Padma Purana, whose conclusions are less authoritative) we may understand that because Sri Krsna is the Original Personality of Godhead, His abode in the spiritual world must be situated in the highest part of the spiritual world.  This is confirmed in the following verses of the Pancasititama-patala in the Svayambhuva-agama, where Lord Siva says to Gauri (in the course of describing meditation on the fourteen syllable Krsna-mantra):
29 	“A pure soul should meditate on the unlimitedly expanded spiritual world known as Vaikuntha, which is full of transcendental vines that fulfil all the desires of the devotees.
30	“Below this spiritual world is the original feature of material energy, which is the origin of everything material, and where the three modes of nature remain equipoised and suspended.  Below this original matter are the three modes of nature (goodness, passion and ignorance), which become the causes of variety in the material sphere.
31	Below this original feature of the three modes of nature is the planet of Lord Brahma, which is full of all symptoms of spiritual awareness.  O fair-complexioned Parvati, an intelligent person should meditate on this planet, and also on the unlimited Viraja river, which forms the boundary of the spiritual and material worlds.
32	“One should meditate on goddess Viraja, the controlling deity of the Viraja river, which is produced from the perspiration of the Personified Vedas.
33	Lord Siva continued: “Beyond this is the liberation attained by the great sages who strictly follow the rules of celibacy and beyond that is the spiritual world, where all the residents are eternal.  An intelligent person should meditate on all these different stages of existence.”
34	“Within the spiritual world is situated the planet of Lord Aniruddha, and above that is the planet of Lord Pradyumna.  Above Lord Pradyumna’s planet is the planet of Lord Sankarsana, and above that is the planet of Lord Vasudeva.  One should meditate on the spiritual world in this way.”
35	After the passage beginning ‘lokadhipan smaret’, a description of the highest part of the spiritual world is spoken by Lord Siva in the following words:
36	“A wise man should meditate on the Kalindi river, which is filled with nectar vines, served by many virtues, blissful in every season, splendid, delightful to everyone...
37	...dark with blue lotus petals, filled with gentle breezes, fragrant with the pollen of Vrndavana’s flowers, dear to Lord Krsna,...
38	...surrounded by groves of vines and pavilions where gopis enjoy pastimes, and filled with golden lotus vines.
39	A wise devotee should meditate on Vrndavana forest, which is delightful with eternally new flowers and filled with sounds of bliss,...
40	...which is filled with the singing of many wonderful and colourful birds and decorated with the buzzing of many maddened bumblebees splendid among the jewel vines,...
41	...which is filled with cintamani jewels, splendid with nets of moonlight, rich with flowers blossoming in all seasons, and beautiful with new buds,...
42	...which again and again trembles in the breezes blowing over the Kalindi’s waters, and is filled with flowers, trees and birds.
43	“A wise devotee should meditate on the pastime place where two trees join and become one.”
44	“O goddess, he should meditate on the Lord’s beautiful transcendental jewel pastime palace there that holds the treasure of the greatest bliss in the three worlds.
45-48	He should meditate on an affectionate youth dark as a kalaya flower, dressed in yellow garments, a palace of transcendental handsomeness, an ocean of bliss, plunged in the blissful nectar ocean of transcendental pastimes, splendid as a new monsoon cloud, with charming curly hair, and His feet decorated with the crowns of Brahma, Visnu and Siva, who sits there on a charming jewel throne there graceful with sumanah flowers, blissful, and splendid wit its four feet religion, economic development, sense gratification and liberation.
49	This evidence from the Svayambhuva-agama and the Skanda Purana clearly shows that the planet of Lord Krsna is the highest planet in the spiritual world.  Known as Goloka, it is famous as the place where the Original Personality of Godhead manifests His eternal pastimes.  It is divided into three parts: 1. Gokula, 2. Mathura, and 3. Dvaraka.
50	The abode of Sri Krsna is described in Brahma-samhita (1-5):
	“Krsna, Who is known as Govinda, is the Supreme Personality of Godhead.  He has an eternal blissful spiritual body.  He is the Origin of all.  He has no other origin and He is the prime cause of all causes.*
51	“Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals.  The whorl of that lotus is the abode of the Supreme Lord, Krsna.  This lotus-shaped supreme abode is created by the will of Lord Ananta.*
52	“The whorl of that transcendental lotus is the realm wherein dwells Krsna.  It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute.  Like a diamond, the central supporting figure of self-luminous Krsna stands as the transcendental source of all potencies.  The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with six fold divisions.**
53	“The whorl of that eternal realm Gokula is the hexagonal abode of Krsna.  Its petals are the abodes of gopas who are part and parcel of Krsna, to Whom they are most lovingly devoted and are similar in essence.  The petals shine beautifully like so many walls.  The extended leaves of that lotus are the garden-like dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krsna.**
54	“(The surrounding external plane of Gokula is described in this verse)  There is a mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula.  Svetadvipa is divided into four parts on all sides.  The abode of Vasudeva, Sankarsana, Pradyumna, and Aniruddha are separately located in each of these four parts.  These four divided abodes are enveloped by the four-fold human requirements such as piety, wealth, passion and liberation as also by the four Vedas viz., Rg, Sama, Yajur, and Atharva, which deal with the mantra, and which are the basis of achievements of the four-fold mundane requirements.  Ten tridents are fixed in the ten directions, including the zenith and nadir.  The eight directions are decorated with the eight jewels of mahapadma, padma, sankha, makara, kacchapa, mukunda, kunda, and nila.  There are ten protectors (dik-palas) of the directions in the form of mantras.  The associates of the hue of blue, yellow, red, and white and the extraordinary potencies bearing the names of vimala, etc., shine on all sides.”**
55	The supreme abode of Sri Krsna is also described in the following verses from the beginning of Lord Brahma’s prayers in the Brahma-samhita (5.29 and 43):
	“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.”*
56	“Below the planet named Goloka Vrndavana are the planets known as Devi-dhama, Mahesa-dhama and Hari-dhama.  These are opulent in different ways.  They are managed by the Supreme Personality of Godhead, Govinda, the original Lord.  I offer my obeisances unto Him.”*
57	In these verses from Brahma-samhita the abode of Sri Krsna is described as a great thousand petalled lotus flower made of transcendental cintamani jewels.  The phrase ‘mahat padam’ may be interpreted to mean either ‘the greatest abode’ or ‘the abode of the supremely great Personality of Godhead.”
	Because this transcendental abode of Sri Krsna is divided into three parts (Gokula, Mathura and Dvaraka), the author of Brahma-samhita specifies the abode of Gokula as the object of his description.  The word ‘gokula’ is generally understood to mean ‘an abode of cowherd men and cows’ and this meaning should be accepted in spite of any number of other fanciful interpretations, based on etymology, that may be offered.  The rejection of other interpretations of this word is supported by the following statement of nyaya-sastra:
	“The generally understood meaning of a word is its primary meaning, and etymology-based meanings are secondary to that generally understood meaning.”
	In this way the Gokula described in these verses should be understood as the abode of Sri Krsna, Nanda, Yasoda and all their friends and relatives.
58	In the verse from Brahma-samhita quoted in Text 51 the abode of Sri Krsna is described as created by the will of Lord Ananta, who is a plenary expansion of Lord Balarama.  In this verse we may also note that the word ‘sambhavam’ may also be interpreted to mean ‘residence’ in which case the phrase ‘anantamsa-sambhavam’ means ‘the place where Krsna and Balarama (from whom Ananta is expanded) enjoy transcendental pastimes.”
59	Although the eighteen-syllable Krsna mantra (klim krsnaya govindaya gopijanavallabhaya svaha) is written in many places, the most important place it is written is described in the Brahma-samhita verse quoted in text 52.  In this verse this mantra is described as written in a hexagonal figure in the form of a mystic diagram.  Within that hexagonal mystic diagram is situated the form of Sri Krsna, who is luminous as a diamond.  The six words of the mantra are written on the six sides of the hexagon.  In that abode reside the predominated (prakrti) and predominating (purusa) aspects of the Absolute.  Both the predominated and predominating aspects are described as ‘pramananda-mahananda-rasana avasthitam’ (immersed in the bliss of countless varieties of exchanges of spiritual love).
	The kama-bija syllable (klim) is described in these verses as situated within the eighteen syllable krsna-mantra.
	After the description of the internal abode of Sri Krsna, which is the whorl of the lotus flower known as Goloka, there is a description of the petals situated about that abode.  Those petals are the abodes of the cowherd residents of Goloka, who are all relatives and friends of Sri Krsna.  That the cowherds of Vrndavana are the relatives of Krsna is described by Sukadeva Gosvami in the following verse (Srimad Bhagavatam 10.36.15):
60	“After killing the Arista demon, who had assumed the form of a bull, Lord Krsna became the cynosure of all eyes.  With Balarama, He triumphantly entered Vrndavana village and the cowherd men, who were all His relatives, glorified Him and Balarama with great jubilation.”*
61	On this lotus flower of Goloka Vrndavana are many petals known as ‘patrani sriyam’, the many gardens which are abodes of Srimati Radharani and the gopis.  Where these petals join the whorl of the Goloka lotus flower, the paths of Goloka are situated, and the extensions of these petals are the places of the cow-pastures of Goloka.  In this way the different parts of the lotus flower of Gokula Vrndavana are described.
62	Now we will discuss the Brahma-samhita verses quoted in text 54.  These verses describe the quadrangular place named Svetadvipa, which surrounds the outskirts of Gokula.  The external part of that quadrangle is known as Svetadvipa, and the central part is known as Vrndavana.  The entire area is known as Goloka-Svetadvipa.
63	The abodes of the four expansions of Lord Krsna (Vasudeva, Sankarsana, Pradyumna and Aniruddha) are situated in the four sides of the quadrangle of Svetadvipa.  These four sides of Svetadvipa are also the places where the four-fold mundane requirements (piety, wealth, passion and liberation), are situated.  Also situated in these quadrants are the four Vedas which contain mantras enabling one to attain the four mundane requirements, the ten protectors (dik-palas) of the directions in the form of mantras, the associates of the hue of blue, yellow, red and white, and the extraordinary potencies bearing the names of Vimala etc.
64	This is also described in Srimad Bhagavatam (10.28.18):
	“When the cowherd men saw Krsna, being glorified by the Personified Vedas in the spiritual world, they felt wonderfully blissful.”*
65	This description of the Goloka Vrndavana planet is confirmed by the passage following the prayers of the personified Vedas in the Vamana Purana:
66	“The Personified Vedas said: O Lord, if You wish to bestow a benediction upon us, then please show us Your original blissful form, which was known to the great sages of ancient times.
67	“Hearing His devotees; request, the Lord revealed to them His own planet, where there is no decay or death, where there is only transcendental bliss, which is above the world of matter,...
68	...where is the forest named Vrndavana, which is pleasant in every season and rich with charming groves and desire trees,...
69	...where is the beautiful and opulent hill named Govardhana, which is filled with pleasant streams, waterfalls, and caves with many minerals and precious jewels, and crowded with many handsome birds,...
70	...where is the Yamuna river, whose waters are pure nectar, which is crowded with many swans, lotus flowers, and other pleasant flowers and birds, and the shores of which are paved with precious gems,...
71	...where the youthful Supreme Personality of Godhead eternally stays, surrounded by a multitude of gopis and intoxicated with the nectar of the rasa dance.”
72	That the abode of Sri Krsna is the highest spiritual planet is also confirmed in the following verses of the Hari-vamsa, where King Indra says:
	“Above the celestial material planets is the spiritual world, where the Personified Vedas, Narada, Siva, the ganas, the impersonalists merged in the Brahman effulgence, and the great devotees reside.
73	“Above that realm is the planet of surabhi cows.  Great saints protect that place.  The all-pervading Supreme Personality of Godhead, Lord Krsna, resides there.
74	“O Lord, that is Your splendid abode is manifested above all.  Although we asked Grandfather Brahma, none of us could understand it.
75	“They who act piously and control the mind and senses easily attain Svargaloka.  They who perform spiritual austerities attain the spiritual world.  However, the planet Goloka, the realm of surabhi cows, is very difficult to attain.
76	“O hero, this is the same place where You personally protected the surabhi cows from all dangers.”
77	The word ‘svarga’ is defined in the following verse (Srimad Bhagavatam 2.5.42):
	“Others may divide the whole planetary system unto three divisions, namely the lower planetary systems on the legs (up to the earth), the middle planetary systems on the navel, and the upper planetary systems (Svarloka) from the chest to the head of the Supreme Personality.”*
78	The Brahmaloka planet described in these verses as above Svargaloka is the spiritual world of Vaikuntha, the abode of the Supreme Personality of Godhead, and not the abode of the demigod Brahma.  The word Brahma, which means ‘great’, here refers to the Supreme Personality of Godhead because He is supremely great, His greatness is shown by the fact that His transcendental form is eternal and full of knowledge and bliss.
79	That the word ‘brahmaloka’ means the spiritual world of Vaikuntha is confirmed by the words of Srimad Bhagavatam (10.28.17) where the word ‘brahmaloka’ is clearly used to mean the spiritual world:
	“Thus Krsna led all the cowherd men, headed by Nanda Maharaja to the lake where Akrura was later shown Brahmaloka (the Vaikuntha planetary system).  They took their bath immediately and saw the real nature of Brahmaloka (the Vaikunthalokas).”
80	The following verse from Srimad Bhagavatam (2.5.39) also uses the word ‘brahmaloka’ to mean the spiritual world of Vaikuntha:
	“Satyaloka, the topmost planetary system is situated on the head of the universal form.  The spiritual planets (brahmaloka), however, are eternal.”*
81	This interpretation of the word ‘brahmaloka’ is confirmed by Sridhara Svami, who comments on this verse:
	“In this verse the word ‘brahmaloka’ refers to the Vaikuntha planetary system, which is ‘sanatanah’, or eternal.  The Vaikuntha world is not within the material creation.”
82	In the third line of the verse from Hari-vamsa quoted in text 72, the word ‘brahma’ means ‘the Personified Vedas”, ‘rsi’ means ‘Narada and the great sages’, and ‘gana’ means ‘Garuda, Visvaksena, and other great souls’.  These are described as the residents of Brahmaloka.  These great souls are all perfectly qualified to reside in the spiritual world, and therefore the word ‘brahmaloka’ here refers to the spiritual world.
83	In the third line of this verse the word ‘tatra’ means ‘in Brahmaloka’, and the word ‘soma’ means Lord Siva, who stays with (sa) Uma (sa+uma=soma).  Brahmaloka is here described as the ‘gati’ (destination) of Soma (Siva).  The word ‘soma-gati’ is a sasthi-tatpurusa-samasa, defined in grammatical terms by the phrase ‘supam suluk’.  The word ‘gati’ is then added to that word.
84	In the last line of this verse, the word ‘jyotisam’ means ‘the liberated souls who consider that they have become one with the impersonal effulgence.”  Not everyone there is like them.  The word ‘mahatmanam’ means ‘the great such, such as Sanaka-kumara and others like him, who worship the Lord and reject impersonal liberation.”  These are the definitions of the words in this verse.
85	That these mahatmas (the devotees) are better than the liberated impersonalists is confirmed in the following statement of Srimad Bhagavatam (6.14.5):
	“O great sage, among many millions who are liberated and perfect in knowledge, one may be a devotee of Lord Narayana, or Krsna.  Such devotees, who are fully peaceful, are extremely rare.”*
86	The superiority of the devotees of the Lord is confirmed by Lord Krsna Himself in the following verse from Bhagavad-gita (6.47):
	“And of all yogis, he who always abides in Me with great faith, worshipping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.”*
87	In the next verse (quoted in text 73), the word ‘tasya’ means ‘Brahmaloka’, ‘upari’ means ‘above all’, and ‘gavam lokah’ means ‘Sri Goloka’.  The word ‘tam’ (that) refers to Sri Goloka.  “Sadyah’ means ‘the primordial, eternal demigods who bring great pleasure to us material demigods’.  “Palayanti’ (they protect) means that as protectors of the directions they assume forms that cover Sri Goloka.
88	The spiritual demigods who protect the Goloka planet are described in the Rg Veda (10.90.16):
	“Many eternally perfect and glorious demigods protect that spiritual world.”
89	These protectors of the Goloka planet are also described in the following verse from the Maha-vaikuntha-varnana in the Uttara-khanda of the Padma Purana:
	“Many eternally perfect, glorious and handsome demigods serve that spiritual planet.”
90	The glories of these residents of the Goloka planet are described by the most exalted demigod, Lord Brahma, in Srimad Bhagavatam (10.14.34):
	“My dear Lord Krsna, I am therefore not interested in either material opulence or liberation.  I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndavana forest so that I may be able to be favoured by the dust of the feet of some of the devotees of Vrndavana.  Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me.  But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana so that when the devotees go out they will walk over me.  Even that would be a great fortunate for me.  I am just aspiring for a birth in which I will be smeared by the dust of the devotees’ feet.”*
	From this verse we may understand the exalted spiritual perfection attained by the gopas, gopis and other residents of Goloka Vrndavana, the personal abode of Sri Krsna.
	The phrase ‘tam palayanti’ (they protect it) in the verse quoted in text 73 means ‘in this way they worship it.”
91	In this verse (quoted in text 73), the Goloka planet is described as ‘sarvagatah’ (all-pervading).  As Sri Krsna is simultaneously present in every part of both the spiritual and material worlds, so is Goloka.
92	In text 73 the word mahan refers to the form of the Supreme Personality of Godhead.  This word is also used in reference to Him in the following words of Katha Upanisad (2.1.4):
	“The Personality of Godhead is the most powerful (vibhu) and the greatest (mahan).”
93	Because the Lord is the cause of the spiritual sky (mahakasa) the word ‘mahakasa-gatah’ refers to Him.  This is described in Vedanta-sutra (1.1.22):
	“The spiritual sky is manifest from the body of the Supreme Personality of Godhead.”
	Another interpretation of the word ‘mahakasa-gatah’ is that this word means ;that place resorted to by those who have attained spiritual bodies.”  This explanation is confirmed by Sridhara Svami’s commentary on the description in Srimad Bhagavatam of the cowherd mens’ sight of Vaikuntha, and also by the history of Ajamila also recounted in Srimad Bhagavatam.
	Another interpretation of the word ‘mahakasa-gatah’ is ‘situated in the highest part of the spiritual world’.  Taken in this way the word ‘akasa’ means ‘the spiritual sky.”
94	In the verse quoted in Text 74, the phrase ‘upari upari’ means ‘splendidly manifested above all’.  The phrase ‘tava gatih’ (Your destination) refers to Sri Goloka.  Although the Personality of Godhead appears in many different forms and enjoys pastimes on may Vaikuntha planets and other places also, He still appears in His original form as Sri Govinda and enjoys pastimes on the Goloka planet.  These are the definitions of the words.
95	This ‘gati’ (abode) is not ordinary, but it is ‘tapomayi’, or ‘full of limitless transcendental opulences’.  This interpretation is corroborated in Sankaracarya’s commentary on Visnu-sahasra-nama’s statement ‘paramamayo mahat-tapah’.  Sankara says:
	“The word ‘tapah’ in this verse means ‘limitless transcendental opulences’.
96	Brahma and the demigods cannot understand Goloka.  He (Indra) says (in the verse quoted in text 97):
	“Although we asked Grandfather Brahma, none of us could understand it.”
97	In the verse quoted in text 75 we find the explanation of the name “Goloka”.  In this verse the Vaikunthaloka spiritual world is designated by the word ‘brahmaloka’.  That spiritual world is described as attained by they whose hearts meditate on Lord Visnu with devotional love (tapasi yuktanam).  This spiritual world is also described as ‘para’, or ‘beyond the influence of the material energy’.  The name “Goloka’ is defined as the residence of the surabhi cows (gavam).  Goloka Vrndavana as the residence of the surabhi cows is also described in the following verse from Srimad Bhagavatam (10.35.25):
	“Upon Krsna’s return, the men, women, and cows of Vrndavana immediately forget the scorching heat of the day.”
	The cows of Vrndavana are also described in the verse quoted in text 76:
	“O Krsna, You protect the surabhi cows from all dangers.”
98	The residents of Goloka Vrndavana are filled with intense pure love of Krsna, and without attaining this exalted state of pure love of God, no one can enter the Goloka planet.  For this reason, Goloka Vrndavana is described as ‘duraroha’ (difficult to attain) in the verse quoted in text 75.
99	After describing Goloka Vrndavana, he (Indra) then states that Goloka and Gokula are the same.  He says ‘sa tu’ (the same place).  “Loka’ here means “Goloka” and ‘dhrta’ means ‘protected by lifting Govardhana Hill.”
100	That Goloka and Gokula are identical is confirmed by the following verse from the Mrtyunjaya Tantra:
	“Bhakti-devi who delights the gopis of Vrndavana and places great devotion for the Supreme Lord in the hearts of the devotees, by her own wish brought the highest Vaikuntha planet from the spiritual world and place it on the earth planet, where it became known by the name Gokula Vrndavana.
101	At his point our critic may vehemently object to our interpretation of these verses from the Hari-vamsa (in texts 72-100).  He may say that our interpretations of the word ‘svargaloka’ and ‘brahmaloka’ are completely wrong.  He may argue that Svargaloka is a specific planet and three planets above that Svargaloka is the abode of the demigod Brahma, which is known as Brahmaloka or Satyaloka.  He may further say that the word ‘soma-gatih’ clearly means ‘the abode of the moon-god’, and this also refers to a specific planet in the material world.  In this way out critic will claim that the Brahmaloka mentioned in this verse is a material planet, and the Goloka planet is also another planet within the material plane.
	To these objections I reply: Your interpretation of the word ‘soma-gatih’ (which is situated on Brahmaloka) is not acceptable because the moon, sun and other planets are all situated beneath Maharloka and Dhruvaloka.  Your interpretation of the word ‘sadhya’ to refer to a class of minor demigods is also unacceptable, for the minor Sadhya demigods are not at all qualified to protect the abode of Lord Brahma.  We may also note that the Goloka planet is described as all-pervading (sarva-gatih) in text 73 (hardly a word to describe an ordinary place).  We are simply astonished that you are offering such a contradictory interpretation.
102	Our critic would like to interpret the word ‘goloka’ as simply an ordinary cow-pasture of the material world.  He is, however, contradicted by Maharaja Indra, who says (in text 74) ‘yam na vidmah’ (We do not understand Goloka).  Because these exalted persons cannot understand Goloka Vrndavana, therefore it cannot be an ordinary place of this material world.  For this reason it is glorified in the confidential statements of Brahma-samhita and Hari-vamsa as an eternal spiritual abode.
103	That Goloka Vrndavana is not a material place, but the highest planet in the spiritual world, is confirmed by the following verse from the history of Vijaya recounted in the Narada-pancaratra:
	“Goloka Vrndavana is the highest planet in the spiritual world.  The Original Personality of Godhead, Sri Govinda, who is full of transcendental bliss and is the supreme master of the gopas, gopis and surabhi cows, eternally enjoys pastimes there.”
104	This is also confirmed in the following verse which appears in the Moksa-dharma, Narayaniya and the Skanda Purana:
	“O Arjuna, I appear in many different forms on the earth planet, in the spiritual world of Vaikuntha and in the eternal abode of Goloka Vrndavana.”
105	In this way we have conclusively proven that Goloka Vrndavana, the abode of Sri Krsna, is the highest planet in the spiritual world.
106	The Goloka Vrndavana planet is divided into three places, known as Dvaraka, Mathura, and Gokula, where the Supreme Personality of Godhead enjoys pastimes with many different associates.
107	There are also many other places on this earth planet where the Supreme Lord enjoyed various pastimes.  These places are actually situated in the Vaikuntha world.  They are 1. Beyond the touch of the material energy; 2. Eternal; 3. Uncommon; and 4. They are the eternal abodes of the Personality of Godhead.  This description of these holy tirthas is found in the various Vedic literatures.
108	For example, the holy tirtha Dvaraka is described in the Prahlada-samhita of the Skanda Purana, and in many other Vedic literatures as well.  The sruti-sastra describes Dvaraka in the following words:
	“Within the ocean is a spiritual abode of great splendour.  That abode is sought after by Brahma, the Prajapatis and the great philosophers.”
109	That the holy places of the Supreme Lord’s pastimes are beyond the touch of the material energy is confirmed by the following description of Mathura found in the Varaha Purana:
	“The holy abode of Mathura is different from this material universe created by Brahma.”
110	That the tirthas sacred in relation to the Personality of Godhead are eternal is confirmed in the following description found in the Patala-khanda of the Padma Purana, where it is said of the holy abode of Mathura:
	“The sages then performed austerities in the eternal abode of Mathura.”
111	The uncommon nature of the holy places of the Lord’s pastimes is described in the following verse from the Adi-varaha Purana, where the abodes of Mathura is described:
	“O earth, neither on the Bhur, Bhuvar, or Svar planetary systems, nor in any lower or higher planet, have I seen a holy place as extraordinary as this land of Mathura.”
112	That Mathura is the eternal abode of the Supreme Personality of Godhead is confirmed by the following description of the Vedic literatures:
	“The Supreme Personality of Godhead always stays in the land of Mathura.  How fortunate is the holy abode of Mathura!”
113	Mathura, the best of holy places and the eternal abode of the Lord, is described in the following words spoken by Lord Varaha in the Varaha Purana:
	“In the three planetary systems there is no holy place better than Mathura.  O goddess, I eternally reside in Mathura.”
114	Someone may argue that since Lord Varaha says that He eternally resides in Mathura, then Mathura should be the abode of Lord Varaha.  Mathura is the abode of Lord Krsna.  Since Lord Varaha is a visnu-tattva expansion of Lord Krsna, He said that He resides in Mathura in order to teach us that the Lord is not different from any of His visnu-tattva expansions.  That Mathura is the eternal abode of Lord Krsna is confirmed in the Patala-khanda in the Padma Purana:
	“How auspicious is the holy land of Mathura, where Sri Krsna, the killer of Kamsa, eternally resides!”
115	That Lord Krsna personally stays in Mathura is confirmed by the use of the words ‘svayam’ (personally) and ‘saksat’ (directly) in the following verse from the Vayu Purana:
	“Lord Hari, the killer of Kamsa, personally (svayam) and directly (saksat) stays in the abode of Mathura, which is forty yojanas from Puskara-tirtha.”
116	In this verse the word ‘saksat’ means ‘in a form not perceivable by the material senses’ and the word ‘svayam’ (personally) means that the presence of the Lord mentioned in this verse does not refer to His presence in the form of the arca-vigraha (Deity).  The word ‘tatah’ (from this) refers to Puskara-tirtha, which was described in the previous verses.
117	By quoting these verses from the Vedic literatures we have refuted any conception (that may find it’s origin in Lord Varaha’s statement quoted in text 113) that Mathura is the eternal abode of Lord Varaha.  Mathura is the eternal abode of Lord Krsna.
118	The holy tirtha of Sri Vrndavana-dhama is described by the Supreme Lord Himself in the following verses from the Gopala-tapani Upanisad (2.35-40):
	“Lord Narayana said: As on the summit of Mount Meru are seven cities that fulfil all desires, so on the Earth are seven cities that fulfil desires and grant liberation.  Among them the city of Gopala-puri (Mathura) is directly the spiritual world.”
119	In this city the desires of the demigods and all other creatures are all fulfilled and everyone attains liberation.”
120	Protected by My cakra, this city of Mathura, or Gopala-puri, stands in this world as a lotus stands in a lake.”
121	”Gopala-puri contains these forests: 1. The great forest of Brhadvana; 2. Madhuvana, the former residence of the Madhu demon; 3. Talavana, full of palm trees; 4. Delightful Kamyavana; 5. Great Bahulavana; 6. Kamudavana, full of lotus flowers and water lilies; 7 Khadiravana, full of Khadira trees; 8. Bhadravana, the favourite spot of Lord Balarama; 9. Bhandiravana, the great forest of Banyan trees; 10. Srivana, the abode of the goddess of fortune; 11. Lohavana, the former residence of the demon Loha; and 12. Vrndavana, ruled by the goddess Vrnda-devi.
122	In these forests the demigods, human beings, Gandharvas, Nagas, and Khinnaras sing and dance.”
123	The Lord continues His description of Vrndavana-dhama (Gopala-tapani Upanisad 2.42-44):
	“The forests of Gopala-puri are divided into two groups: 1. Krsnavana, or Krsna’s forests, and 2. Bhadravana, Balarama’s forests.  Among these twelve forests some are sacred and others are more sacred.
124	“There the demigods stay.  There the perfect human beings attained perfection.”
125	“In this place are a Deity of Rama, a Deity of Pradyumna, a Deity of Aniruddha, and a Deity of Krsna.
126	The following description of the holy tirtha of Mathura is found in Gopala-tapani Upanisad (2.48):
	“There are these verses: Lord Krsna, accompanied by His three potencies, and by Balarama, Aniruddha, Pradyumna, and Rukmini, stays in delightful Mathura-puri, which is worshipped by Brahma and the demigods and protected by the conch, cakra, club, and sarnga bow.”
127	These verses from the Gopala-tapani Upanisad were spoken by Durvasa Muni in reply to Srimati Radharani’s questions about the nature of Lord Krsna’s transcendental abode.
128	As Vrndavana is the eternal abode of Lord Krsna, so Ayodhya is the eternal abode of Lord Ramacandra.  This is confirmed in the following verse from the Ayodhya-mahatmya of the Skanda Purana:
	“The Personality of Godhead, Lord Ramacandra, expanding Himself in the forms of His brothers (Laksmana, Satrughna, and Bharata), eternally enjoys pastimes in the transcendental abode of Ayodhya.”
129	Wherever the Personality of Godhead stays is understood to be the spiritual world.  This is confirmed in the following statement of Vedic literature:
	“The learned know that wherever Lord Hari stays is not within the realm of matter, but is in the spiritual world.”
	From this we may conclude that the place where the Supreme Lord stays in His original form as Lord Krsna is the highest of all spiritual planets, above Lord Narayana’s Vaikunthaloka.

Srila Jiva Gosvami’s
Sri Krsna-sandarbha
An Essay on Lord Krsna
Volume Four
130	That the place of the Lord’s pastimes is in the spiritual world, and not part of the material world, is confirmed in the Patala-khanda of the Padma Purana:
	“O goddess please hear the glories of Mathura, the best of the seven holy cities.  Mathura is not part of the material world.  It is in the spiritual sky.”
131	That the district of Mathura is situated in the highest portion of the spiritual sky is confirmed in the Patala-khanda of the Padma-Purana:
	“How fortunate is Mathura!  It is better than Vaikuntha!”
132	By understanding that the district of Mathura is situated in the highest part of the spiritual world, we can also understand the exalted nature of Sri Vrndavana-dhama, the most sacred part of the district of Mathura.
133	The glories of Vrndavana-dhama are described in the following verses of Gautamiya Tantra, which recount Lord Krsna’s answer to a question posed by Narada Muni:
134	“Narada asked the following question: O Supreme Personality of Godhead, I wish to hear about Vrndavana, which has twelve forests.  If I am fit to hear, please tell me of it.
135	“Lord Krsna replied: This delightful place known as Vrndavana is my eternal transcendental abode.  Whoever lives here, be he a cow, bird, tree, insect, human being, demigod, or in whatever species of life, becomes liberated and returns to the Vrndavana in the highest part of the spiritual world.
136	“In this abode reside the gopis, My eternal associates always eager to serve Me.
137	“This forest of five yojanas is My own transcendental form.  This Yamuna river of nectar is also known as Susumna.
138	:Here the demigods and saints stay in subtle forms.  I, the personification of all demigods, never leave this forest.
139	“Millennium after millennium I appear in this place, and then again I disappear.  This splendid and beautiful place cannot be seen by material eyes.”
140	Even today there are many kadamba trees, asoka trees, and many other flowering trees, plants, and vines in the Supreme Lord’s extraordinary eternal abode, which is famous among the great devotees.
141	This is described in the Kaliya-hrada-mahatmya of the Varaha Purana:
	“The wise see a great wonder there.  O girl with beautiful large eyes, on the eastern shore of Kaliya lake is a large, graceful, fragrant kadamba tree with a hundred branches.  O girl with beautiful large eyes, this tree gives a very pleasant shade,  It bears flowers during all twelve months of the year.  It shines in the ten directions.”
	In these verses the word ‘sata-sakham’ means ‘with a hundred branches’.  ‘Prabhasantah’ means ‘shining’.
142	A little of the extraordinary nature of Vrndavana-dhama may be seen in the following description spoken by the Personality of Godhead in the Brahma-kunda-mahatmya of the Varaha Purana:
	“O earth-goddess, listen and I will tell you of a great wonder in that holy abode where My devotees attain perfection.  In the northern part of that place is a splendid white asoka tree that at noon of the sukla-dvadasi day of Vaisakha suddenly bursts into full bloom.  This tree brings great happiness to My devotee.  Except for My pure devotee no one can understand this tree.”
	The word ‘dvadasi’ here means ‘on the dvadasi’.  The sutra ‘supam suluk’ confirms that this word should be understood in the locative, just as one of the previous words is locative.  The word ‘suci’ here means ‘without any other activity’.  Even the earth-goddess cannot understand the nature of this tree.
143	That Sri Krsna eternally stays in Vrndavana is confirmed by the following statement of the Adi-varaha Purana:
	“Making a grass hut and building a bridge, Lord Gadadhara enjoys pastimes that destroy all sins.  Each moment of the pastimes He enjoys in this way with the gopas is eternal.”
144	That Sri Krsna eternally resides in Vrndavana is also confirmed in the Skanda Purana:
	“Sacred Vrndavana is ruled by Lord Hari, taken shelter of by Vrnda-devi, and served by Brahma, Siva and the demigods.”
145	That Sri Krsna eternally stays in Vrndavana is confirmed by Lord Brahma in Gopala-tapani Upanisad (1.38):
	“With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, and who stays eternally in Vrndavana under a desire tree.”
146	That Sri Krsna eternally stays in Vrndavana is also confirmed in the Padma Purana, Patala-khanda:
	“Sri Krsna eternally plays in the waves of the Yamuna.”
	We may note that this verse may be interpreted in another way.  If the word ‘yamuna-jala-kallole’ is accepted as a bahuvrihi-samasa, the verse may be taken to mean: “Sri Krsna eternally plays in the land of Vrndavana, where the Yamuna flows.”
147	That the land of Vrndavana, although apparently situated on this earth planet, is actually situated in the spiritual sky is confirmed in the Krsna-tapani Upanisad:
	“The Vrndavana of this earth planet is actually situated in the spiritual sky.”
148	Because the scriptures declare that they are the Lord’s eternal abodes, Sri Mathura and other holy places must be the manifestation of the Lord’s transcendental opulences.  This is confirmed by the following statements of Vedic literature:
	“Where does the Lord reside?  He resides in the realm of His transcendental glory.
				Chandogya Upanisad 7.24.1
	“Vrndavana is a direct manifestation of the spiritual potency of the Personality of Godhead”
				Gopala-tapani Upanisad 2.29
	“This splendid and delightful abode of Vrndavana cannot be seen by material eyes.”
				Brhad-gautamiya Tantra
149	This description also applies to the sacred city Varanasi.  This is described in the Brahma-vaivarta Purana, where some sages ask Lord Visnu the following questions:
150	“O My Lord, what is this great effulgence near the shore of the water?  Why is it that when the entire earth becomes submerged in water at the time of annihilation, this place remains intact and unaffected?
151	“Please tell us what is this eternal spiritual place, which is described hundreds of times in the Vedanta literatures, and which gives shelter to they who suffer the three fold miseries of material existence?
152	“O Lord of the universe, simply by seeing this place, the living entities become perfect and happy.  O Lord Janardana, although Your transcendental form is the most wonderful thing, as You continuously glance upon this place, You Yourself become filled with wonder.”
153	Lord Visnu answered:
	“This effulgent place like a parasol shining in the sky is known on this earth as the city of Varanasi.
154	“This city of Varanasi is placed on the earth as a precious jewel is set in a golden ornament.  Varanasi is my eternal transcendental abode, and it is not composed of material elements.  When the inert material elements become submerged in the waters of annihilation, this abode of transcendental knowledge and bliss, the city of Varanasi, is not touched by that destructive flood.”
155	The Supreme Lord also describes Varanasi in the following verses from the beginning of the Brahma-vaivarta Purana:
	“Consciousness and inert material elements remain eternally distinct, even though they may both be situated in the same place (the body).  In the same way, the spiritual abode known as Varanasi remains always distinct from the material earth on which it rests.
156	“In the form of Lord Varaha I will lift the earth.  Then My dear city of Varanasi will stand again.”
157	In text 155 the word ‘cetana’ means ‘the Supersoul’.  Because the Supersoul is discussed, the word ‘jada’ here means ‘the material body’.
158	This Supersoul is a four-armed expansion of Lord Visnu.  Although remaining in the material bodies of the living entities, the Supersoul remains always untouched by the sufferings of material existence.  He is described in Srimad Bhagavatam (2.2.8):
	“Others conceive of the Personality of Godhead residing within the body of the region of the heart and measuring only eight inches, with four hands, carrying a lotus, a wheel of a chariot and conchshell and a club respectively.”*
159	Each of the Lord’s transcendental abodes is manifest in two ways: 1. In the spiritual world, and 2. In the material world.  Because the Lord appears in the spiritual and material worlds, His residences are also manifested in these two places.  Whether appearing in the spiritual or material worlds, each transcendental abode manifests the same form, name and qualities.  Each abode is the same, whether manifested in the spiritual or material realms.
160	That a single form of the Lord can be manifested in many places simultaneously is described in Srimad Bhagavatam (10.69.2):
	“It is astounding the Lord Sri Krsna, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.”*
161	These remarkable activities of the Lord can be understood if we accept the inconceivable potency of the Lord.  The Lord’s potency is described in Vedanta-sutra (2.1.27):
	“The Sruti-sastra confirms that the Supreme Personality of Godhead is the master of all inconceivable potencies.”
162	That the abode of the Lord is the same whether manifested in the spiritual or material world is confirmed by the following statement of Hari-vamsa (previously quoted in Anuccheda 106, Text 73):
	“That great abode of Goloka is present everywhere, in both the spiritual and material worlds.”
	Some descriptions in the Vedic literatures single out either Goloka (in the spiritual world) or Gokula (in the material world) as the abode of the Supreme Lord Krsna.  For example the Brahma-samhita says (5.48):
	“All-pervading Supreme Lord Krsna remains in His abode, known as Goloka.”
	The Varaha Purana and other Vedic literatures present elaborate explanations of Gokula as the place where Lord Krsna eternally enjoys pastimes.  Some may consider that this presentation of two different places as the abode of Lord Krsna is a contradiction in the scriptures.  This is not so, for Goloka (in the spiritual world) and Gokula (in the material world) are the same place.  There is no difference between them.
163	That the Vrndavana manifested in the material world is the same as Goloka Vrndavana in the spiritual world is confirmed by the following statement of the Hari-vamsa (previously quoted in Anuccheda 106, Text 76):
	“O Krsna, O hero, Goloka Vrndavana in the highest part of the spiritual world is the same as the Vrndavana manifested on the earth.  It is the very same place.  It is this very Vrndavana that You have just now protected from great calamities, and where You remain to protect Your friends and the surabhi cows.”
164	Although manifested in different places, Sri Mathura and each of the other places of the Lord’s pastimes, are the same as their counterparts in the spiritual world.  This is the conclusion of the Vedic literatures.  For example, in the beginning of this passage from Hari-vamsa, we may note that Sri Krsna showed the residents of Vrndavana that the Goloka Vrndavana of the spiritual world was manifest as their own Vrndavana in the material world.
165	These words of glorification spoken by the devotees prove that the earthly Vrndavana is no different from the limitless Goloka realm in the spiritual world.  The Vrndavana on this earth is situated above all the Vaikunthalokas in the spiritual world.  This has been established by the previous statements of the Vedic literatures, where Vrndavana-dhama is glorified by the devotees.  This supreme spiritual planet, which is divided into three realms Mathura, Dvaraka and Gokula, was seen in trance by Uddhava, who personally enjoyed pastimes with Lord Krsna.  Uddhava’s return to the material world after his vision of the Krsnaloka planet is described in the following statement of Sukadeva Gosvami (Srimad Bhagavatam 3.2.6):
	“The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.”*
Anuccheda 107
1	Lord Krsna’s departure from this world and return to His own abode in the spiritual sky is described in the following verses from Srimad Bhagavatam (12.2.29-30), where the word ‘divam’ refers to the Krsnaloka planet:
	“Sri Krsna is like the sun, and Lord Visnu is like a ray of light expanded from the original sun of Lord Krsna.  When Lord Krsna returned to His own abode in the spiritual world, Kali-yuga entered this earth.  Because of the entrance of Kali-yuga, the people of the earth became addicted to sinful activities.
2	“As long as Sri Krsna remained in this world, touching it with His two lotus feet, Kali-yuga remained unable to overpower the residents of this earth.”
3	Now (in Texts 3 and 4) we will explain the meaning of these verses.  The phrase ‘visnor bhagavato bhanuh krsnakhyah’ means ‘Sri Krsna is like the sun, and Lord Visnu is like a ray of light expanded from the original sun of Lord Krsna.’  The word ‘divam’ means the Krsnaloka planet, which consists of the realms of Mathura, Dvaraka and Gokula, and which is situated in the topmost part of the non-material Vaikuntha planetary system.’  When Lord Krsna returned to that spiritual planet, then Kali was able to enter the earth.
4	The Lord stayed on the earth from some time and then, by the agency of His antardhana-sakti, left and no longer touched the earth.  As long as the earth was not touched by this antardhana-sakti, the great kadamba tree described in the Varaha Purana and other great wonders were manifest before conditioned souls such as us.  In this way Mathura and the Lord’s other abodes were manifest before the senses of the people of the material world when the Lord, by His mercy touched the earth (prthivim sprsan).  When people like us are touched by His mercy in this way we are able to see this kadamba tree and the other wonders of the Lord’s abode.  As long as the Lord’s abode was manifest, the Lord touched the earth (sprsan eva aste).  This is the meaning intended when the speaker of this verse said the word ‘yavat’ (as long as).
	The phrase beginning with the word ‘parakrantum’ (Kali was unable to overpower the earth as long as Lord Krsna touched it with His lotus feet) shows that Kali entered the earth planet shortly before Lord Krsna’s disappearance.
	These verses (quoted in texts 1 and 2) were spoken by Srila Sukadeva Gosvami.
Anuccheda 108
1	The transferral of the devotees to the spiritual abode of Lord Krsna is described in the following verses, where the word ‘svarga’ means ‘the planet of Lord Krsna in the spiritual world”:
	“The saintly devotees become liberated from the clutches of matter and enter the abode of Lord Krsna.
				Brhad-aranyaka Upanisad 4.4.8
	“Although Putana was a great witch, she attained the position of Krsna’s mother in the transcendental world and thus achieved the highest perfection.”*
				Srimad Bhagavatam 10.6.38
2	Because this verse states that Putana attained the post of Lord Krsna’s mother in the svarga planet, the svarga planet must be Lord Krsna’s planet, Goloka Vrndavana.  The word svarga here cannot mean the planet of Indra.  That Putana became Lord Krsna’s mother in the transcendental world is also confirmed by the following statement of Lord Brahma in Srimad Bhagavatam (10.14.35):
	“O My dear Lord, even Putana, who came to cheer You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother.  And other demons belonging to the same family, such as Aghasura and Bakasura, were also favoured with liberation.”*
3	The devotees’ attainment of the spiritual world is also described in the following statements of the Katha Upanisad, where the word ‘svarga’ is also used to mean the spiritual world (and not the planet of Indra):
	“Lord Siva asked: Who is the controller of the mind and the other senses?
	“Brahma replied: the ability to see, the functions of all the senses and indeed life itself, are all given to the living entities by the Supreme Personality of Godhead.  The saintly devotees who understand this true position of the Supreme Lord become free from the cycle of birth and death, after leaving this body, they return to the spiritual world, never again to take birth or die.”
				1.1-2
	“Please try to understand the truth of the Supreme Personality of Godhead.  One who understands the Supreme Lord returns to the spiritual world and becomes free from birth and death.
				1.4, 2.4
	“The transcendental abode of the Supreme Lord is eternal.”
				4.8
	“One who understands the teachings of this Upanisad becomes free from all past sinful reactions.  He becomes liberated and enters the unlimited spiritual world (svarga).”
				4.9
4	Someone may question our interpretation of the words ‘svarga’ and ‘brahma’ in these passages.  In order to allay their doubts we give the following evidence from Vedic literatures to confirm our understanding that the word ‘svarga’ means ‘the planet of Sri Krsna’ and the word ‘brahma’ means ‘the Personality of Godhead, Sri Krsna, who is known as Narayana.”
	“Lord Narayana is the Supreme Personality of Godhead.”
				Narayana Upanisad
	“Lord Narayana is the eternal Supreme Lord.”
				Narayana Upanisad
	“Lord Narayana is the Supreme Brahman.”
				Prayers of the devotees of Lord Narayana
	That the word ‘svarga’ means ‘the abode of Sri Krsna’ is described in the Vedic literatures:
	“Saintly devotees will attain the highest Vaikuntha planet, which is a forest in the form of a great lotus flower full of transcendental knowledge.”
	In this way the blissful nature of Vaikunthaloka’s forest (Krsnaloka) is described.  The ruler of that forest is Lord Krsna who is known as Narayana.  This is confirmed in the Atharva Veda:
	“The son of Devaki is the Original Personality of Godhead.”
	The Srimad Bhagavatam verse quoted in text 1 was spoken by Srila Sukadeva Gosvami.
Anuccheda 109
	The word ‘kastha’ is also used to mean the abode of Lord Krsna.  This is confirmed by the following verse from Srimad Bhagavatam (1.1.23):
	“Since Sri Krsna, the Absolute Truth, the master of all mystic powers, has departed from His own abode (kastha), please tell us to whom the religious principles have now gone for shelter.”*
Anuccheda 110
1	That Dvaraka is the eternal abode of Sri Krsna is described by Queen Rukmini in the following words (Srimad Bhagavatam 10.60.35):
	“My dear husband, You have rightly said also that being afraid of the kings, You have taken shelter in the water of the sea.  But who is the king of this material world?  I do not think that the so-called royal families are kings of the material world.  The kings of the material world are the three modes of material nature.  They are actually the controllers of this material world.  You are situated in the core of everyone’s heart where you remain completely aloof from the touch of the three modes of material nature, and there is no doubt about it.
	“You say You always maintain enmity with the worldly kings.  But who are the worldly kings?  I think the worldly kings are the senses.  They are most formidable and they control everyone.  Certainly You maintain enmity with these material senses.  You are never under the control of the senses; rather, You are the controller of the senses, Hrsikesa.  My dear Lord, You have said that You are bereft of all royal power, and that is also correct.  Not only are You bereft of material world supremacy, but even Your servants, those who have some attachment to Your lotus feet, also give the material world supremacy because they consider the material position to be the darkest region, which checks the progress of spiritual enlightenment.  Your servants do not like material supremacy, so what to speak of You?”*
2	This statement of Queen Rukmini was her reply to these teasing words previously spoken to her by Lord Krsna (Srimad Bhagavatam 10.60.12):
	“My dear beautiful Queen Rukmini, you may know that I was so much afraid of Jarasandha that I could not dare to live on the land, and thus I have constructed this house within the water of the sea.  It is not My business to disclose this secret to others, but you must know that I am not very heroic; I am a coward and am afraid of them.  Still I am not safe, because all the great kings of the land are inimical to Me.  I have personally created this inimical feeling by fighting with them in many ways.  Another fault is that although I am on the throne of Dvaraka I have no immediate claim.  Although I got a kingdom by killing My maternal uncle Kamsa, the kingdom was to go to My grandfather, so actually I have no possession of a kingdom.”*
3	Krsna’s teasing jokes to Rukmini consisted of a joking description of His own bad qualities.  Krsna proposed to Rukmini that she divorce Him and accept a more suitable husband.  “Why did you accept Me, who am so unqualified, as your husband?”  Lord Krsna jokingly said.  Rukmini-devi replied to Lord Krnsa’s joking words by saying: “What you have spoken is the truth”, and then explaining how each point of Lord Krsna’s self-criticism, is actually a glorification of His exalted transcendental qualities.  These two verses are an example of Lord Krsna’s and Queen Rukmini’s replies.
	We may note that in this verse (text 1) that the word ‘atma’ is in the nominative case, the word ‘tvam’ is a first-person pronoun, and the verb ‘sete’ is a verb in the third person singular.  These words do not agree with each other (to agree with ‘tvam’ the word ‘atma’ would have to be in the vocative and not the nominative case).  In addition, the verb ‘sete’ is in the third person and also cannot agree with the pronoun ‘tvam’.  Actually, however, the words ‘tvam’, ‘atma’ and ‘sete’ are intended to refer to each other.  Their non-concordance is a use of the literary embellishment ‘luptopama’ (an elliptical simile)’.  The word ‘atma’ in this verse is intended to also mean ‘the Paramatma (Supersoul) who is the witness observing the activities of all living entities.
	The word ‘gunebhyah’ means ‘the three modes of material nature:  goodness, passion, and ignorance.’  Afraid of these modes, Lord Krsna has taken shelter of ‘upalambhana-matra’ (His own transcendental knowledge).  The phrase ‘antah nityam sete’ means ‘without any external disturbance, Lord Krsna eternally resides in the hearts of all living beings.’  The phrase ‘urukrama bhayad iva upalambhana-matre antah samudre’ means ‘All powerful Lord, afraid of the kings who are the material senses, sense objects, and modes of material nature, You have taken shelter of Your own transcendental abode which is known as Dvaraka-dhama.  Your remain there and eternally enjoy blissful confidential pastimes there.”  We may note in this verse that the meaning of the sentence as a whole establishes the grammatical concordance of certain words which would otherwise not be in grammatical agreement.
4	Lord Krsna’s eternal residence in Dvaraka will also be described in a further chapter of Srimad Bhagavatam (11.31.24) in the following words:
	“Lord Madhusudana eternally stays in Dvaraka.”
5	Both the Supreme Personality of Godhead and the individual living entity are by nature aloof from the material senses and sense-objects.  Therefore, both the Lord and individual living entities who take shelter of the Lord remain always unafraid of the material senses.  In the second part of this verse the inimical senses are described, and Lord Krsna is described as always at war with these inimical senses, which are metaphorically described as kings.  Lord Krsna is always very courageous in the matter of defending Himself from the attacks of the senses.
	As far as Lord Krsna’s abandonment of the post of king, Queen Rukmini replies:
	:What loss is there for You if You reject the royal post?  This kingly post is reject both by You and by the great devotees who become Your servants.”
	Queen Rukmini said (Srimad Bhagavatam 10.60.41):
	“From the history of the world we can see that princes like Anga, Prthu, Bharata, Yayati and Gaya were all great emperors of the world, and there were no competitors to their exalted positions.  But in order to achieve the favour of Your lotus feet, they renounced their exalted positions and entered into the forest to practice penances and austerities.”*
	In the last part of this verse, the position of a king is described as ‘tamah andham’ (darkness of ignorance) because a king has great facility for material enjoyment, which leads one into ignorance.
	In this verse we may especially note the description of Lord Krsna’s eternal residence in Dvaraka (sete nityam).  He stays there eternally.
Anuccheda 111
	That Sri Krsna eternally remains at Mathura is confirmed by the following verse from Srimad Bhagavatam (10.1.28) spoken by Sukadeva Gosvami:
	“The city and district Mathura are very intimately connected with Krsna, for Lord Krsna lives there eternally.”*
Anuccheda 112
	Lord Krsna’s eternal residence in Mathura is also described in the following verse of Srimad Bhagavatam (4.8.42) spoken by Narada Muni to Dhruva Maharaja:
	“My dear boy, therefore I wish all good fortune for you.  You should go to the bank of the Yamuna where there is a virtuous forest named Madhuvana, and there be purified.  Just by going there, one draws nearer to the Supreme Personality of Godhead, who always says there.”*
Anuccheda 113
1	That the word “Hari” is another name of Lord Krsna is confirmed by the following verse (Srimad Bhagavatam 4.8.62):
	“When Dhruva Maharaja, the son of the king, was thus advised by the great sage Narada Muni, he circumambulated Narada, his spiritual master, and offered him respectful obeisances.  Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Krsna (Hari) and which is therefore especially auspicious.”*
2	This verse explains that Lord Krsna eternally remains in Mathura.  If it were not so that Lord eternally remains in Mathura, His presence would have been explained by describing His arrival in Mathura from another place.  There is no such description, so we must therefore conclude that Lord Krsna eternally stays in Mathura.  In Mathura, Dhruva Maharaja diligently worshipped Lord Krsna by chanting the 12 syllable mantra glorifying Him (om namo bhagavate vasudevaya).  This verse (text 1) was spoken by Maitreya Muni.
Anuccheda 114
1	That Sri Krsna eternally remains in Vrndavana is described in the following statement of the women of Mathura in Srimad Bhagavatam (10.44.12):
	“Dear friends, just imagine how fortunate the land of Vrndavana is where the Supreme Personality of Godhead Himself is present, always decorated with flower garlands and engaged in tending cows along with His brother, Lord Balarama.  He is always accompanied by His cowherd boy friends and He plays His transcendental flute.  The residents of Vrndavana are fortunate to be able to constantly see the lotus feet of Krsna and Balarama, which are worshipped by great demigods like Lord Siva and Brahma and the goddess of fortune.”*
2	Although Lord Krsna was present before them in Mathura, the ladies of Mathura in this verse describe His presence in Vrndavana.  By the Lord’s mercy the ladies of Mathura were able to understand and properly describe the transcendental situation: that even though the Supreme Lord may appear in Mathura or so many other places, He always remains in Vrndavana and enjoys transcendental pastimes there.  This is also confirmed in many verses from Vedic literatures.
Anuccheda 115
1	Sri Krsna’s eternal residence in Vrndavana is also described in the following verse (Srimad Bhagavatam 10.90.48):
	“Lord Sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda.  He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious.  By His presence He destroys all things inauspicious for all living entities, moving and inert.  His blissful smiling face always increases the lusty desires of the gopis of Vrndavana.  May He be all glorious and happy!”*
2	In this verse the word ‘yadu-vara-parisat’ means “He whose associates were the members of the Yadu dynasty”, and the word ‘devaki-janma-vadah’ means “He who was famous as having taking birth from Devaki-devi’, or ‘the great sages who are eager to understand the truth explain that He has taken birth in the womb of Devaki.’  The word ‘jayati’ means ‘All glories to Lord Krsna, who is eternally manifest with great splendour and opulence.’  The word ‘yadu-vara’ refers to Nanda Maharaja, the king of Vraja, Vasudeva Maharaja, and their brothers, who were all members of the Yadu family.
3	That Maharaja Vasudeva and Maharaja Nanda were brothers is confirmed by the following statement of the Mahabharata-tatparya, where Brahma says to Drona and Dhara:
	“My dear Drona and Dhara, please accept this benediction from me.  I bless you, Drona that you may become Nanda Maharaja, the vaisya grandson of Maharaja Devamidha and brother of Maharaja Vasudeva.  O Dhara, I give you the benediction that you become Nanda’s wife, and you will be known as Yasoda.”
4	In this verse the phrase ‘sura-tata-sutasya’ means ‘born from Vaisya-devi, the vaisya wife of Maharaja Vedamidha, whose son was Maharaja Surasena.  Because Nanda and Vasudeva were thus brothers, being both descendants of Maharaja Devamidha, it is therefore not improper for them to address each other as ‘brother’.  Sukadeva Gosvami also identifies the brotherhood of Nanda and Vasudeva in the following statement of Srimad Bhagavatam (10.5.20):
	“When Vasudeva heard that Nanda Maharaja, his very dear friend and brother, had come to Mathura and already paid the taxes to Kamsa, he went to Nanda Maharaja’s residence.”*
5	In the following quote from the Hari-vamsa, Lord Balarama identifies Nanda Maharaja as a descendant of the Yadu dynasty in the following words:
	“My dear Nanda Maharaja, among all the members of the Yadu dynasty, you are my dearmost relative.”
	In this statement, the locative case is used for the word “yadavesu’ to indicate ‘in the family’.  We may note that the Yadu dynasty is divided into two branches: the ksatriya branch and vaisya branch (which prospered in the district of Mathura).
6	We may note that the word ‘jayati’ used in text 1 is in the present tense (He is glorious) and not the imperative mood (lot) (May He become glorious).  The imperative is used to indicate a blessing bestowed upon someone.  Lord Krsna is eternally and unlimitedly glorious, and therefore no one can offer Him the benediction of becoming glorious.  For this reason the word ‘jayati’ is spoken here in the present tense and not the imperative mood.  At the same time, the imperative mood may also be used for understanding the superexcellent glories of the Lord, or also for all the saintly devotees included along with Sri Krsna in the words of this prayer.  A similar prayer was offered by Srila Sukadeva Gosvami in the beginning of Srimad Bhagavatam (2.4.20) in the following words:
	“May Lord Sri Krsna, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vrsni 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.”*
	In these two verses from Srimad Bhagavatam, the members of the Yadu dynasty are also glorified along with Lord Krsna.
7	Someone may question: If Lord Krsna eternally enjoys transcendental pastimes in His own spiritual abode, then why should He descend to this material world (devaki-janma-vadah) at all?
	This question is answered in this verse by the words ‘svair dorbhir asyann adharmam” (With His might arms He kills everything inauspicious as well as every man who is impious).  Lord Krsna appears in this material world in order to kill the demons.  We may note that the word ‘svair dorbhih’ is in the plural (and not the dual).  The reason is that although Lord Krsna manifests His two-armed forms in Vrndavana, Mathura and Dvaraka, He sometimes shows His four-armed forms of Vasudeva, Sankarsana, Pradyumna, and Aniruddha in Mathura and Dvaraka.  For this reason the number of arms is expressed as more than two.  Another reason for the use of this word ‘dorbhih’ is that the devotees are considered like the arms of the Lord, and therefore this phrase may be interpreted to mean: “The Lord destroys the sins of this world through the endeavours of His pure devotees”.  This is confirmed by Lord Krsna Himself in the following words (Srimad Bhagavatam 11.14.24):
	“My pure devotees purify the entire world”.
8	Again someone may ask why Lord Krsna descended to this material world at all.  To this question another answer may be given: ‘sthira-cara-vrjina-ghnah’ (simply by His presence, Lord Krsna destroys all things inauspicious of all living entities, moving and inert).  Lord Krsna appeared in this world, then, to bless the conditioned souls and release them all from the cycle of repeated birth and death.  This is also confirmed by the following statement of Srimad Bhagavatam (10.29.16):
	“Simply by perceiving the presence of Krsna, one becomes free from the cycle of birth and death.”
9	Someone may ask: Why should Lord Krsna be glorified?  The answer is found in the word ‘jana-nivasah’ (He is the ultimate resort of all living entities).  Lord Krsna remains among His devotees: the members of the Yadu dynasty, the residents of Vrajabhumi, or all those who are attached to Him, whether in the human species, or even in non-moving forms of life, such as tree or flowers.  The Lord remains among His devotees and relieves the distress felt by them because of separation from the Lord’s lotus feet.  The Lord’s continual stay among the devotees is also clear evidence that the Lord’s pastimes are eternal.  The word ‘jana’ may be used to means ‘devotees’.  It is used that way in Srimad Bhagavatam 3.29.23 and also in other places.  Therefore, Lord Krsna always remains among His pure devotees, and He also manifests His eternal pastimes within the hearts of His pure devotees.  This direct experience of the Lord and His pastimes within the heart is the most substantial of all forms of evidence.  It is the crest jewel of all logical arguments to prove the glories of Lord Krsna.
10	Someone may ask: Why is Sri Krsna so wonderful that He is gloried in this verse by the word ‘jayati’.  What does He do that is wonderful?
	To this the reply may be given: ‘vraja-pura-vanitanam vardhayan kama-devam’ (His blissful smiling face always increases the lusty desires of the gopis of Vrndavana).  The word ‘kama’ may be interpreted to mean either ‘lusty desires’ or ‘cupid’.  Interpreted in either way, Sri Krsna increased the ‘kama’ within the gopis’ hearts.  In order to reveal the supreme goal of life, Sri Krsna appeared before the gopis and the other devotees in His original transcendental form, full of transcendental bliss, and beyond any of the limiting factors of matter.  This appearance of Sri Krsna as the original Cupid is elaborately described in the Agama-sastra.  Although the word ‘vraja-pura-vanitanam’ refers to both the women of Vraja, and the women of the puras (Mathura-pura and Dvaraka-pura), the women of Vraja, the gopis, are the most exalted and the greatest lovers of Sri Krsna.  The word ‘vanita’ is defined in the Nama-linganusasana:
	“The word ‘vanita’ means ‘a women who is ardently devoted to her husband or lover’.
11	We may also note that the phrase ‘devaki-janma-vadah’ may also mean ‘Lord Krsna who is famous as the son of Yasoda”.  Devaki is another name of Yasoda, just as Meru-devi is another name of Sudevi, the mother of Maharaja Rsabhadeva.  This is confirmed in the following statement of the Puranas:
	“Nanda Maharaja’s wife had two names: Yasoda and Devaki.  Nanda’s wife was a close friend of Vasudeva Maharaja’s wife, who was also named Devaki.”
	We will now conclude this section of the Krsna-sandarbha, where it has been conclusively proven that Sri Krsna eternally enjoys transcendental pastimes in the three abodes Vrndavana, Mathura and Dvaraka.
Anuccheda 116
1	When Lord Krsna’s transcendental abode is manifest in the spiritual world it is known as Goloka.  In that Goloka planet the Lord enjoys aprakata pastimes, which He does not display in the material world.  These pastimes are different from the prakata pastimes He reveals in the material world.  We shall now discuss the difference between these prakata and aprakata pastimes, and also we shall discuss the nature of the Lord’s abode in the spiritual world, known as Goloka Vrndavana.  These topics are described in the following passage, which describes the vision of Goloka Vrndavana revealed to the cowherd residents of Vrndavana in the material world (Srimad Bhagavatam 10.28.10-17):
2	“Nanda Maharaja was surprised that, although the demigod Varuna was so opulent, he offered such respect to Krsna.  This was very astonishing to Nanda, and he began to describe the incident to his friends and relatives with great wonder.*
3	“The friends of Nanda Maharaja, all the cowherd men, became eager to know if Krsna were actually the Supreme Personality and if He were going to give them all salvation.*
4	“When they were all thus consulting among themselves, omniscient Krsna understood their minds.  Being merciful to them, Lord Krsna reflected in the following ways:*
5	“Generally ordinary persons are engaged in simply working hard in the material world.  Engaged in ignorant materialistic activities, the conditioned souls rotate through various higher and lower species of life.  They have no information that there is an eternal spiritual world.*
6	“Reflecting in this way, merciful Lord Hari revealed to the cowherd men His own transcendental abode, which is above the darkness of the material world.*
7	“Thus Krsna showed them the eternal, ever-existing spiritual sky, which is unlimited, full of knowledge, and self-illuminating.  Information of the spiritual sky can be had only from great sages and saintly persons who have already surpassed the influence of the three modes of material nature.  Unless one is constantly situated on that transcendental platform, it is not possible to understand the spiritual nature.*
8	“Thus Krsna led al the cowherd men, headed by Nanda Maharaja, to the lake where Akrura was later to be shown the Vaikuntha planetary system.  They took their bath immediately and saw the real nature of the Vaikunthalokas.*
9	“After seeing the spiritual sky and the Vaikunthalokas, all the men, headed by Nanda Maharaja, felt wonderfully blissful, and coming out of the river, they saw Krsna, who was being worshipped with excellent prayers.”*
10	In these verses the word ‘atindriyam’ means ‘never seen before’, the word ‘loka-palah’ refers to the demigod Varuna, the word ‘sva-gatim’ means “His own transcendental abode’, ‘suksmam’ means ‘very difficult to understand’, ‘upadhasyat’ means ‘will give’, and ‘nah’ means ‘us’.  The cowherd men thought that Krsna would enable them to enter the spiritual world.
11	In these verses the word ‘janah’ means the ‘residents of Vraja, who are all Krsna’s relatives and friends.’  Krsna considered that the cowherd men of Vraja had wandered through various species of life in this material world, impelled by ignorance and other material faults, and therefore they were unaware of Lord Krsna’s own transcendental abode.  In order to expand His own transcendental pastimes the Lord manifested His own lila-sakti (pastime potency) and revealed His extraordinary abode to the residents of Vraja.
12	The Goloka Vrndavana planet, the ultimate destination of the cowherd residents of Vrajabhumi, is described in Brahma-samhita (5.29):
	“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 Goloka planet is completely spiritual and it is full of eternity, knowledge and bliss.  It is above the darkness of the material world (tamasah param).  They who are above the three modes of material nature, and are in the transcendental position, are able to properly understand the Goloka planet.  By manifesting His own transcendental potency, Lord Krsna revealed the Goloka planet to the residents of Vrajabhumi.  In the Bhagavat-sandarbha we have already quoted from the Padma Purana and many other Vedic literatures many verses describing the Goloka planet as the highest of all the Vaikunthalokas.
13	The cowherd men, coming from all different parts of Vrndavana, were brought to Akrura-tirtha by Krsna.  By Krsna’s order they took bath in the lake there and also came out of the lake.  The word ‘brahmanah’ means ‘of Sri Krsna, the Supreme Personality of Godhead, whose transcendental form appears like that of a human being’, ‘loka’ means ‘Goloka’, ‘yatra’ means ‘at Brahma-hrada’, and ‘adhyagat’ may mean ‘offered prayers’ or ‘understood the truth about Krsna.”
14	Sri Krsna could have revealed Goloka Vrndavana to the cowherd men from any place within Vrndavana-dhama.  Goloka was revealed at Brahma-tirtha in order to glorify that specific place, or also it may be said that Goloka was revealed at that place because the Lord wished to perform that specific pastime there.
15	In the words ‘svam gatim’ and ‘svam lokam’, the word ‘svam’ is understood to function as if in the genitive case.  In both places the word ‘svam’ means ‘of the cowherd men’.  The spiritual abode described in these verses is Goloka Vrndavana, which is situated in the highest part of the Vaikunthalokas, and which is the specific abode of Sri Krsna.  By seeing the Goloka planet, the cowherd men became astonished and filled with transcendental bliss.  When they saw child Krsna, whom they regarded with feelings of parental affection, glorified by the Personified Vedas on the Goloka planet, they became struck with wonder.
16	We may note in this description of Srimad Bhagavatam that there is no mention of Sri Krsna’s revealing the Lord’s associates on the Goloka planet.  The reason for this is that the residents of Gokula Vrndavana on this earth are the same personages who accompany the Lord in the Goloka planet in the spiritual world.  Because the residents of Gokula were unaware of their actual identity and abode in the spiritual world (na veda svam gatim bhraman) the Lord revealed to them their actual home in the spiritual world.  The Lord’s transcendental form, associates, abode, pastimes, and everything else in relation to the Lord possess unlimited opulence.  They have the power to be manifest in many places simultaneously.  Therefore it is not impossible that the residents of earthly Vrndavana were the same liberated souls who associate with the Lord in Goloka Vrndavana.
Anuccheda 117
1	Having decisively proven that Vrndavana, Mathura and Dvaraka are the eternal abodes of Lord Krsna, we shall now begin our discussion of the Lord’s liberated associates.  Who are the Lord’s associates in these three abodes?  In the two cities of Mathura and Dvaraka, the Lord’s associates are headed by the members of the Yadu dynasty, and in Vrndavana the gopas, gopis and others are the associates of the Lord.  There is no description in the Vedic literatures of any other associates of the Lord.  The exalted status of the Lord’s associates is described by Lord Krsna in the following verse from the Karttika-mahatmya of the Padma Purana:
2	“My dear Queen Satyabhama, the members of the Yadu dynasty are very dear to Me.  They are all My intimate associates, and their transcendental qualities are equal to My own.”
	We may note that by using the ‘eva’ (certainly) it is emphasised that this description applies only to the Yadavas and not to the demigods or anyone else.
3	That the members of the Yadu dynasty are more exalted than the demigods is confirmed by Akrura in the Aniruddhanvesana chapter of the Hari-vamsa:
	“In order to benefit the demigods, we members of the Yadu dynasty are present on this earth, appearing as ordinary mortals.”
4	The same pastimes the Lord enjoyed at Mathura during His manifest presence are secretly enjoyed by Him there even today.  This is described in Gopala-tapani Upanisad (2.40):
	“Lord Krsna accompanied by His three potencies, and by Balarama, Pradyumna, Aniruddha and Rukmini, eternally stays in delightful Mathura-puri.”
5	That Sri Krsna eternally enjoys pastimes in Vrndavana accompanied by His associates is confirmed by the following statement of Padma Purana, Patala-khanda, where the Yamuna’s glories are described:
	“How unfortunate are they who have never drunk the waters of the Yamuna where, accompanied by the cows, gopas, and gopis, Sri Krsna enjoys pastimes eternally!”
6	This is also confirmed by the following statement of the Skanda Purana:
	“Accompanied by Balarama, the cowherd boys, and the calves, Sri Krsna enjoys pastimes in the forest of Vrndavana eternally.”
7	The Lord’s associates in His manifest pastimes are not different from His eternal associates.  This is described in the Lord’s words to Satyabhama:
	“All the members of the Yadu dynasty are My eternal associates.”
	This is also described in the Padma Purana, Nirmana-khanda, where Lord Krsna says:
	“Know that My Mathura is eternal.  So also is Vrndavana.  So also are the Yamuna, to gopis and the gopa boys.  This incarnation of Mine is eternal.  Do not doubt.”
8	The Lord’s aprakata (unmanifested) pastimes in the spiritual world are described in the Rg Veda (1.154.6):
	“O Krsna and Balarama, we desire to attain You transcendental abode full of splendid surabhi cows with beautiful horns.  This spiritual realm is the abode of Lord Krsna, who is glorified by liberated souls and whose lotus feet fulfil all the devotees’ desires.”
9	An explanation of this verse follows:  In this verse the word ‘tam’ means ‘them’, ‘vam’ means ‘of You two’ and refers to Lord Krsna and Lord Balarama, ‘vastuni’ means ‘places of pastimes’, ‘ga-madhye’ means ‘to go to’ or ‘to attain’, and ‘usmasi’ means ‘we desire’.
10	How is this transcendental abode described?  The description is found in the phrase that follows the word ‘yatra’.  Synonyms for difficult words follows: ‘yatra’ means ‘upon the surabhi cows’; ‘bhuri-srngah’ means ‘there are beautiful horns’ (‘bhuri’ means ‘beautiful’ as well as ‘many’.  We see a similar second usage of the word ‘bhuman’ which is used in the Upanisads not to express plurality, but to mean ‘great’).  “Ayasah’ means ‘splendid’, ‘atra’ means ‘in the earthly Goloka Vrndavana, which is famous both in the world and in the Vedas’, ‘urugayasya’ means ‘of the Original Personality of Godhead’, ‘vrsnah’ means ‘of Him whose lotus feet fulfil all desires’, ‘paramam’ means ‘beyond the reach of material energy’, ‘padam’ means ‘abode’, ‘bhuri’ means ‘in many ways’; and ‘avabhati’ means ‘manifested’.  This description of Goloka Vrndavana is found in the Rg Veda.
11	The transcendental abodes of the Lord are also described in the Madhyandina-sruti of the Yajur Veda in the following words:
	“We desire to attain the many transcendental abodes of Lord Visnu.”
12	In the Uttara-khanda of the Padma Purana, Goloka Vrndavana is described as one of the spiritual Vaikuntha planets.  Goloka Vrndavana, the abode of many surabhi cows, is also glorified in the brahma-samhita, Hari-vamsa,Moksa-dharma, and other Vedic literatures.
13	It is described in the Atharva Veda (Gopala-tapani Upanisad 2.27) in these words:
	“Krsna, who is free from birth and death, who is unchanging, who cannot be cut, who stays by the Yamuna, who stays among the surabhi cows, and who protects the surabhi cows, stays among the cowherd boys.”
14	Although we have proved that the cowherd residents of Gokula and the members of the Yadu dynasty are the eternal associates of Sri Krsna, some unintelligent people may think that these great devotees are simply ordinary human beings like themselves.  They may quote the following pastimes to prove the ordinariness of these great devotees: 1. The Pandavas and Yadavas were wounded by weapons in their fighting pastimes as ksatriyas; 2. The cowherd boys fell unconscious after drinking the Yamuna’s water that had been poisoned by Kaliya; and 3. Maharaja Vasudeva asked about the nature of the Absolute Truth and the way to become free from the cycle of birth and death (Vasudeva asked these questions to Narada Muni at the time of the eclipse at Kuruksetra).  These pastimes of the devotees appear like the activities of ordinary persons, just as the Supreme Personality of Godhead Himself displays pastimes that appear like the activities of an ordinary living entity.
15	Another example of an eternal associate of Sri Krsna acting like an ordinary conditioned soul is Sri Rukmini-devi, who lamented for the distresses suffered by her unworthy brother, Rukmi.  Lord Balarama rebuked her in the following words (Srimad Bhagavatam 10.54.42):
	“My dear Rukmini, your affection for your brother Rukmi, who has created enmity with so many persons is a perverse consideration befitting an ordinary materialistic person.  Your brother’s character is not at all adorable, considering his treatment toward other friends, and yet, as an ordinary woman, you are so affectionate to him.  He is not fit to be your brother, and still you are lenient to him.”*
16	Another example of the so-called ordinariness of the Lord’s eternal associates is Uddhava, who appeared to grow old, just as an ordinary conditioned soul.  This is described in the following verse from the Srimad-Bhagavatam (3.2.3):
	“Uddhava thus serve the Lord continually from childhood, and in his old age that attitude of service never slackened.  As soon as he was asked about the message of the Lord, he at once remembered all about Him.”*
17	Another example of the so-called ordinary nature of the devotees is the description that the residents of Mathura were subject to the affliction of old-age, just an any ordinary conditioned souls.  This is described in Srimad Bhagavatam (10.45.19):
	“Even the old-men of Mathura became fully invigorated with youthful energy and strength by regularly seeing Lord Krsna.”*
18	Because the manifest pastimes of the Lord and His devotees are displayed within the material world, it is sometimes proper for these pastimes to appear like those of ordinary persons.  An example of this is Krsna’s seemingly cruel and vengeful killing of Satadhanva, the murderer of the Lord’s father-in-law.
19	That the confidential associates of the Lord are almost equal to the Lord Himself is confirmed in the following statements from Vedic literature:
	“Although I am the Supreme Personality of Godhead, the members of the Yadu dynasty possess transcendental qualities equal to My own.”
	“The cowherd boys are equal to Lord Krsna Himself in their qualities, character, age, pastimes and appearance.”
	“All these cowherd boys are great devotees and they possess transcendental blissful forms, equal to the spiritual form of Lord Krsna Himself.”
				-Padma Purana, Nirmana-khanda
20	In this last quote the word ‘vaikuntha’ is a name of the Supreme Personality of Godhead, and the compound word ‘vaikunthananda-murtayah’ means that the cowherd boys had transcendental blissful forms, just like the form of Lord Vaikuntha Himself.  The word ‘munayah’ used in this last quote means that the cowherd boys are great devotees.  It should not be taken to mean that the cowherd boys are incarnations of various sages.  This is confirmed by the following statement of Lord Balarama (Srimad Bhagavatam 10.13.39):
	“O Supreme Controller! These boys are not great demigods, as I previously thought.  Nor are these calves great sages like Narada.  Now I can see that You alone are manifesting Yourself in all varieties of difference.  Although one, You are existing in the different forms of the calves and boys.”*
	When Brahma has stolen the cowherd boys and calves, Krsna manifested Himself as so many boys and calves to replace His friends who were stolen by Brahma.  Bewildered by this manifestation of Krsna’s potency, Balarama exclaimed:
	“Who is this mystic power, and where has she come from?  Is she a demigod or a demoness?  She must be the illusory potency of My master Lord Krsna, for who else can bewilder Me?”*
	Someone may say that the cowherd boys, who had been stolen by Brahma and were sleeping under the spell of his mystic potency, were great sages and demigods, and it is only the visnu-tattva expansion of Krsna whom Lord Balarama is declaring are not sages or demigods.  Even though some may speak in that way, it should be understood that as intimate associates of Lord Krsna, the demigods should be understood to be much more than demigods or sages.
21	The exalted position of the liberated devotees, who have the same qualities and powers as the Lord Himself is described by Yamaraja (Srimad Bhagavatam 6.3.17):
	“The Supreme Personality of Godhead is self-sufficient and fully independent.  He is the master of everyone and everything, including the illusory energy.  He has His form, qualities and features; and similarly His order carriers, the Vaisnavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His.  They always wander within this world with full independence.”*
22	That the associates of the Lord are almost His equals is also described in the following verse of Srimad Bhagavatam (1.11.12):
	“As Bhogavati, the capital of Nagaloka, is protected by Nagas, so was Dvaraka protected by the descendants of Vrsni-Bhoja, Madhu, Dasarha, Arha, Kukura, Andhaka, etc. - who were as strong as Lord Krsna.”*
23	The equality of Lord Krsna and His intimate associates is also described in the following verse (Srimad Bhagavatam 10.18.11):
	“The cowherd boys, who were almost equal to Krsna, were encouraging Krsna in His dancing, just as one artist encourages another with praise.”*
24	In this verse the word ‘devah’ does not mean that Sridama and the other cowherd boys were incarnations of demigods, but rather that they were on the same level as Sri Krsna, the Supreme Lord (deva), and therefore they are also called ‘deva’.  That the cowherd boys are as worshipable as Lord Krsna Himself is confirmed by the Lord in the following statement (Srimad Bhagavatam 11.19.21):
	“More important than the worship of Me is the worship of My pure devotees.”
	Krsna and Balarama were equal to the other  cowherd boys and therefore Krsna and Balarama were described as ‘gopala-rupinam’.  If Krsna and Balarama could be described as cowherd boys because of Their equality with Their companions, by the same token the cowherd boys may also be described as ‘deva’ because they are as great as their great friend.  Because the cowherd boys are equal to Krsna in nature, qualities, and appearance, they were able to praise Krsna’s singing and dancing (nata iva natam).
25	Lord Krsna personally tells Maharaja Vasudeva that the members of the Yadu dynasty are His confidential associates in the following verse of Srimad Bhagavatam (10.85.23):
	“My dear father, everyone, including Myself and My worshipable brother Balarama, as well as the inhabitants of the city of Dvaraka, and the whole cosmic manifestation, is exactly as you have explained.  Balarama and I are the Supreme Personality of Godhead, and everything that exists is the manifestation of Our spiritual and material potencies.  You and the members of the Yadu dynasty are our confidential associates.”*
26	In this verse the word ‘yuyam vimrgyah’ means ‘My dear Maharaja Vasudeva and all members of the Yadu dynasty.  You have all searched for the supreme goal of life with great diligence.’  Maharaja Vasudeva, and all the inhabitants of Dvaraka (dvarakaukasah) including all moving and non-moving living entities (sacaracaram) have accepted as the supreme goal of life and the dearmost associate: Lord Krsna, the Original Personality of Godhead, whose form is like that of a human being.’  Sri Krsna was previously described by Maharaja Vasudeva as the Supreme Lord in the following verse (Srimad Bhagavatam 10.85.13):
	“My dear Krsna, You are the supreme cause of all causes, the eternal principle.  Everything is, in fact, a manifestation of Your one energy.  The three qualities of material nature - sattva, rajas and tamas - and the result of their interaction, are linked up with You by Your agency of yogamaya.  They are supposed to be independent, but actually the total material energy is resting upon You, the Supersoul.  Since You are the supreme cause of everything, the interactions of material manifestation - birth, existence, growth, transformation, deterioration and annihilation - are all absent in Yourself.”*
	Because Sri Krsna is always (in past, present and future) free from the influence of the three modes of material nature, His devotees are also free in the same way.
Anuccheda 118
1	In the next verse (Srimad Bhagavatam 10.85.24), Sri Krsna describes His expansion as the Supersoul, present in every atom of the material creation:
	“The Supersoul is one and undivided.  He is self-effulgent, eternal, non-material, and beyond the jurisdiction of the three modes of material nature.  He is indeed the original creator of these modes of nature, from which the material bodies of the conditioned living entities are fashioned.  Appearing simultaneously in many forms, He is manifested in the hearts of these conditioned souls.”*
2	On the surface this verse appears to be a description of Lord Krsna’s expansion as the all-pervading Supersoul.  However, another interpretation of this verse may also be given: describing the Lord’s appearance in many forms within the city of Dvaraka.  According to this second interpretation, this verse may be translated in the following way:
	“Lord Sri Krsna is the eternal Supreme Personality of Godhead, spiritual and beyond the influence of the three modes of material nature.  Displaying His own splendid transcendental qualities, by His own wish He has simultaneously appeared in many different forms in many different places within the city of Dvaraka.”
	The following synonyms may be given for this verse ‘atma-srstaih’ means ‘of His own transcendental forms’, ‘gunaih’ means ‘the splendid qualities reproduced from the potencies of His transcendental forms’; ‘tat-krtesu’ means ‘in those transcendental forms’; ‘bhutesu’ means ‘those forms of the Absolute Truth, who is the Supreme Goal of life and who is manifested in Dvaraka’ (we may note that the commentator on the Visnu-sahasra-nama-stotra has explained the word ‘bhuta’ as ‘the Absolute Truth who is the Supreme Goal of life’); ‘bahudha’ means ‘in many forms’; ‘iyate’ means ‘is manifested’; ‘svayam-jyotih’ means ‘who appears by His own wish’, (this word does not mean that the Lord is without qualities, He retains all the splendid qualities of His own transcendental form); ‘nityah’ means ‘eternal’; ‘anyah’ means that ‘although He appears within this material world, He Himself is purely spiritual, and not a product of material energy’; and ‘nirgunah’ means ‘free from the influence of the three modes of material nature’ or, it may also mean ‘without any material qualities.’
Anuccheda 119
1	At this point someone may object: If this unusual interpretation of the verse is to be accepted, then how should we interpret the next verse, which clearly describes Lord Krsna’s oneness and difference from the material elements, and thus supports the first interpretation of the verse.  In this next verse (10.85.23) Sri Krsna says:
	“”Just as the five material elements, ether, air, fire, water, and earth are manifested in the great and small material manifestations, and just as these elements are manifested to appear as homogenous units or complicated varieties, and just as these elements are sometimes visible, and sometimes their presence is unnoticed, in the same way the all-pervading Supersoul is present in all the variety of this material world.  Sometimes He may be seen, and sometimes He remains invisible.”
2	This verse should be interpreted in the following way: “The elements are manifested from one another.  For example, at first ether is manifested, and from ether, air is manifested.  From air, fire is manifested, and so forth.  By nature, ether carries sound, and therefore air and all the other elements can also carry sound, for the are manifested from ether.  In the same way the nature of fire is to contain the sensation of touch.  All the elements manifested from fire (water and earth) can carry the sensation of touch.  In the same way, whatever is present within the city of Dvaraka is manifested from the Personality of Godhead, Krsna, and therefore He is present everywhere in that city, just as sound is naturally present in all the elements manifested from ether, or touch is present in the elements manifested from fire.”
Anuccheda 120
1	The exalted position of the members of the Yadu dynasty, who associated with Lord Krsna as equals, is described in the following statement spoken by an assembly of Kings to Maharaja Ugrasena (Srimad Bhagavatam 10.82.30):
	“Your majesty, King of the Bhojas, you are related with the Yadu dynasty by matrimonial relationship and by blood relationship also.  As a result You are constantly in touch with Lord Krsna, and You have no difficulty in seeing Him at any time.  Lord Krsna moves with You, talks with you, sits with you, rests with you, and dines with you.  The Yadus appear to be always engaged in worldly affairs, which are considered to lead to the royal road to hell, but due to the presence of Lord Krsna, the Original Personality of Godhead in the Visnu category, who is omniscient, omnipresent, and omnipotent, all of You are factually relieved from all material contamination, and are situated in the transcendental position of liberation and Brahman existence.”*
2	In this verse the words ‘yesam vah’ mean ‘of you members of the Vrsni dynasty’; ‘visnuh’ means ‘the Supreme Personality of Godhead, Lord Krsna’; ‘svayam’ means ‘personally’; ‘asa’ means ‘resides’.  The homes of the members of the Yadu dynasty are described by the word ‘aniraya-vartmani’ which means ‘beyond the sphere of material existence.’
3	How is Lord Krsna described in this verse?  He is described by the word ‘svargapavarga-virama’, which means that He does not give His devotees either elevation to the higher material planets, or impersonal liberation.  Residence in the higher material planets makes one uninterested in spiritual life, or Krsna consciousness, and impersonal liberation removes one from the sphere of loving devotional service to Lord Krsna.  For this reason these inferior benedictions are not given by the Lord.  Instead He gives to His devotees shelter under the protection of His own lotus feet.
4	Lord Krsna resides in the same house with the members of the Yadu dynasty.  They have no difficulty in seeing Him (tad-darsanam).  They move with Him (anupatha), talk with Him (prajalpa), rest with Him (sayya), sit with Him (asana), and dine with Him (asana).  They are related with Him by matrimonial relationship (sayauna), and by blood relationship (sapinda-bandhah).  In this sentence we may note the use of madhya-pada-lopi-samasa, and bahuvrihi-samasa.
Anuccheda 121
	That the members of the Yadu dynast are eternal associates of Lord Krsna is confirmed in the following statement of Sukadeva Gosvami (Srimad Bhagavatam 10.90.42) where the use of the present tense (‘aste’) indicates ‘eternally’.
	“Who will be able to count the great souls who are members of the Yadu dynasty.  There numbers are certainly beyond counting.  Eternally remaining among them, King Ugrasena alone has ten quadrillion soldiers as personal bodyguards.
Anuccheda 122
	That the members of the Yadu dynasty are eternal associates of Lord Krsna is also described in the following simile spoken by Sukadeva Gosvami in Srimad Bhagavatam (10.70.18):
	“After entering the Sudharma assembly house, Lord Krsna used to sit on the exalted royal throne and would be seen to emanate glaring rays of transcendental effulgence.  In the midst of all the great heroes of the Yadu dynasty, Krsna resembled the full moon in the sky, surrounded by multi-luminaries.”*
	The eternal relationship between Lord Krsna and the Yadavas may also be seen by (Mahabharata, Udyama-parva) Lord Krsna’s revelation of His Universal Form to Duryodhana in order to protect the Yadavas and Pandavas.
Anuccheda 123
1	Someone may object, saying that according to the description in the Eleventh Canto of Srimad Bhagavatam Arjuna was defeated by a band of infidel cowherdsmen, and the Yadu dynasty became cursed by a brahmana and in an intoxicated condition killed themselves in a fratricidal war.   Our objector will protest that these are not actions befitting eternal associates of the Lord.
	To this objection I reply that Lord Krsna, who descended to this world for the benefit of the cows and brahmanas was unwilling to let the brahmana’s curse go in vain, and therefore the Yadus were destroyed in a fratricidal war.  Actually, even more important than that is the nature of the Lord’s pastimes, where illusory things are sometimes acted out by the Lord’s internal potency.  This magical jugglery of the Lord may be seen in many pastimes.  For example: when Ravana attempted to steal Sita-devi, Lord Ramacandra created a false Sita-devi by His mystic potency.  The illusory Sita was captured by Ravana, while the actual Sita was never taken by the demon.  The defeat of Arjuna and the annihilation of the Yadu dynasty are similar magical feats performed by the Lord.  This is specifically described by Lord Krsna Himself in the following statement spoken by Him to His chariot-driver Daruka (Srimad Bhagavatam 11.30.49):
2	“My dear Daruka, do not be unhappy because of the destruction of the Yadu dynasty or the disappearance of Lord Balarama.  Become patient and fixed in actual knowledge.  These calamities are simply an illusory show fabricated by My internal potency.  There is no need to become agitated because of these so-called catastrophies.”
3	In this verse the words ‘tvam tu’ refer to Daruka; ‘jnana-nisthah’ means ‘understanding the truth about My transcendental pastimes’; ‘mad-dharmam’ means ‘My natural inclination to protect My devotees, such as yourself’, and ‘asthaya’ means ‘having faith’.  Krsna tells Daruka that the present calamities, such as the destruction of the Yadu dynasty are like magical tricks performed by Him.  Daruka should understand all this (vijnaya) and become free (upasamam vraja) from grief and agitation of the mind, which is produced by superficial understanding.  By the word ‘tu’ (but), Sri Krsna tells Daruka:
	“Others may become bewildered by these pastimes of Mine, but you should not.”
	Daruka, a perfectly liberated devotee who had descended from the Lord from Vaikuntha understood this statement of the Lord.  This is the proper explanation of the Lord’s final pastimes and the destruction of the Yadu dynasty.
Anuccheda 124
1	The transcendental nature of the appearance and disappearance of Lord Sri Krsna and His confidential associates is described in three verses from Srimad Bhagavatam (11.31.11-13).  In the first of these verses (11) Sukadeva Gosvami says to Maharaja Pariksit:
	“O king, please try to understand that the appearance of Sri Krsna and His confidential associates (who have spiritual forms just like that of the Lord), their pastimes, and their disappearance from this earth are like a dramatic play enacted by Lord Krsna’s internal potency.  Sri Krsna is not an ordinary living entity, but in truth He is the Supreme Person who has created this entire material world, who entered into every atom of that creation as the all-pervading Supersoul, and who will destroy the entire universe at the time of annihilation.  He is the Supreme Lord, who sometimes comes to this material world to display His pastimes here, although He always remains free from the influence of the material energy, and situated in His own transcendental glory.”***
2	In this verse the word ‘parasya’ (of the Supreme) refers to Sri Krsna.  The word ‘tanu-bhrt’ means ‘with spiritual forms’.  Both the Lord and His liberated devotees have spiritual forms.  This is confirmed by Narada Muni (Srimad Bhagavatam 1.6.29) in the following words:
	“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.”*
	For this reason the words ‘janana’ (appearance) ‘apyaya’ (disappearance) and ‘iha’ (activities) refer not only to the Lord but also to the Yadavas and other devotees who were the Lord’s intimate associates.  Sukadeva Gosvami says in this verse ‘maya-vidambanam avehi’ (Please understand that the activities, disappearance, and appearance of both the Lord and His intimate associates appear superficially to be under the jurisdiction of the illusory potency maya, although actually they are not so).  Just as a magician may make a show of burning Himself in a fire, and then re-appear again, alive and unburned before His audience, in the same way Lord Krsna makes a magical show of His own disappearance and the disappearance of His associates.
	That the Lord has such inconceivable potency to do wonderful things is confirmed in the second part of this verse where it is said that Sri Krsna creates and annihilates the entire material universe.  If by His potency the Lord can create and destroy the universe, then it is not at all astonishing that He can make a magical show of His devotees’ and His own disappearance.
3	In the eyes of the foolish conditioned souls, the appearance, activities, and disappearance of Lord Balarama may appear to be material, just as those of a conditioned soul, although of course, His activities and disappearance are transcendental, just as those of Sri Krsna.  In the Skanda Purana we find the description of the extraordinary disappearance of Lord Balarama’s expansion, Laksmana.  Lord Balarama’s disappearance is similar to that of Laksmana.  The eternal position of Lord Balarama’s expansion Ananta Sesa, His extraordinary potencies and His natural inclination to protect His devotees are all described in the scripture known as the Narayana-varma.
4	Even when the demon Jarasandha attempted to defame Lord Balarama with many insults, all his insults may be interpreted as praises.  For example, Jarasandha said (Srimad Bhagavatam 10.50.18):
	“You Balarama! If you like You can fight along with Krsna, and if You have patience, then You can wait to be killed by my arrows.  Thus you can be promoted to heaven.  Come! Fight with me, and defeat me if You can.”*
	Sridhara Svami, in his commentary on this verse has explained the actual import of this statement of Jarasandha:
	“Lord Balarama’s body is spiritual, and thus cannot be cut by Jarasandha’s arrows or any other weapon.  Therefore the only possible outcome of Jarasandha’s fight with Lord Balarama is explained by the words ‘mam jahi’ (Balarama will defeat Jarasandha).
5	In his comment on Srimad Bhagavatam 11.31.5 Sridhara Svami explains that the phrase ‘adagdhva dhamavisat’ means that Lord Krsna left the material world and entered the spiritual world in His same transcendental body.  In other words, He did not change His body.  The same is also true for the Lord’s associates.  They accompany Sri Krsna to the material world and eventually they return to the spiritual world without changing their bodies.  In other words, the associates of the Lord never had material bodies, but they appeared in this world in their eternal spiritual forms, just as Sri Krsna Himself does.
Anuccheda 125
1	The bodies of Lord Krsna’s associates are not material.  Because such great devotees are always protected by Sri Krsna, they do not die in the same way conditioned souls die, but rather they return to the spiritual world in their spiritual forms, for they had never accepted material bodies in the first place.  That the Lord’s associates return to the spiritual world without having to change bodies is confirmed by the following statement of Sri Sukadeva Gosvami (Srimad Bhagavatam 11.31.12):
	“My dear Maharaja Pariksit, please know that Sri Krsna is always the protector of the surrendered souls.  He protected you, when as an unborn child you were burned by the brahmastra weapon, and He delivered the son of His teacher from the planet of Yamaraja.  His teacher’s son did not even change his body, but the Lord brought him before his parents in the very same body in which he had first appeared before them.  Lord Krsna defeated Siva, who is victorious even over death himself, and He brought to Vaikuntha the hunter who shot Him in the heel with an arrow.  This hunter also did not change his body, but entered Vaikuntha in the very same body.  How is it possible for this omnipotent Lord Krsna to be weak and unable to protect Himself?  It is not at all possible.”***
2	In this verse the word ‘yah’ (who) refers to Sri Krsna; the word ‘guru-sutam’ means ‘the guru’s son (who had been swallowed by the demon Pancajana, and eventually taken to Yamaraja)’; and the word ‘martyena’ means ‘in the same body’.  We may note in this connection that by rescuing His guru’s son, Sri Krsna displayed His great transcendental prowess.  In other words, it was not merely ordinary brahmanical power that was used by Sri Krsna to accomplish this extraordinary task.  In this verse Sukadeva Gosvami also mentions Maharaja Pariksit (tvam) who was first burned by a brahmastra weapon and then rescued by Sri Krsna.  In this connection the word ‘anayat’ means ‘rescued’.  In the battle fought with Banasura, Sri Krsna also defeated Lord Siva (isam), who is victorious even over death himself (antakantakam)..  Krsna also delivered a hunter (mrgayum) named Jara, and enabled him to enter the spiritual world (svah) without having to change his body (sa-sariram).  If Sri Krsna is this powerful, why should we think He is not able to protect (avane) His own confidential associates (sva), the members of the Yadu dynasty?  Certainly any conception that Sri Krsna did not protect the members of the Yadu dynasty and enable them to enter the spiritual is not a factual understanding of Sri Krsna’s pastimes.  The members of the Yadu dynasty certainly returned to their own abode in the spiritual world, without having to change bodies.  This is the proper understanding.
Anuccheda 126
1	Someone may raise the question: If the members of the Yadu dynasty had gone back to their own abode in the spiritual world, and if Sri Krsna, being self-sufficient, were not unhappy because of separation from them, then why did the Lord not stay within the material world for a time longer, and perform pastimes with His other associates in order to show mercy to the conditioned souls of this world?
	The conclusive answer to this question is found in the following verse (Srimad Bhagavatam 11.31.13), which reveals the unbreakable bond of intimate friendship between Lord Krsna and the members of the Yadu dynasty:
2	“Sri Krsna is the Supreme Personality of Godhead, the master of all transcendental potencies, and the sole creator, maintainer, and destroyer of unlimited material universes.  After the departure of the Yadu dynasty, He no longer desired to remain in the material world.  He considered: ‘I have delivered My devotees to the spiritual world,, why should I stay in the material world surrounded by non-devotees?”***
3	In this verse we may note Sri Krsna is described as the sole cause of the creation, maintenance and destruction of unlimited material universes (asesa-sthiti-sambhavapyayesv ananya-hetuh).  Even more significant than that, He is the master of all unlimited potencies (asesa-sakti-dhrk).
	Even though Sri Krsna is the omnipotent Godhead, after the departure of the Yadu dynasty, He did not desire (naicchat) to remain in His transcendental form within this material world (vapur atra sesitam pranetum).  He decided to return to His own abode in the spiritual world.  What is the reason for the Lord to decide in this way?  The reason is that He considered: what is the use of this material world (martyena kim), for I have already brought My pure devotees to the spiritual world (svastha-gatim pradarsayan).  This verse shows the great affection felt by the Lord for the members of the Yadu dynasty.
Anuccheda 127
1	The members of the Yadu dynasty left this material world in much the same way as Lord Krsna Himself left (by the agency of the Lord’s transcendental potency).  The Lord’s plan for causing the disappearance of the Yadu dynasty is described in the following statement of Sri Krsna related by Uddhava to Vidura (Srimad Bhagavatam 3.3.15):
	“When they quarrel among themselves, influence by intoxication, with their eyes red like copper because of drinking (madhu), then only will they disappear, otherwise, it will not be possible.  On My (Krsna’s) disappearance, this incident will take place.”*
2	In this verse Lord Krsna is considering: Anyone who fights with the members of the Yadu dynasty will be unable to kill them, and even if the Yadavas fight among themselves, they will still be unable to kill each other.  In this way it will not be possible to effect the disappearance of the Yadu dynasty from this earth.  What method of causing the Yadus to disappear exists: except for My own wish?”  The Lord further thought: “Only if I wish it, will the Yadus leave this earth planet.”  This decision of the Lord is confirmed by the use of the word ‘sma’, which means ‘certainly’.
	Another interpretation of this verse is that in truth there is no method that will succeed in the ‘vadha’ (killing) of the Yadu dynasty, for their disappearance from this earth is not at all like the death of the conditioned souls.  The Yadavas returned to the spiritual world without changing their bodies, and therefore they did not at all die (vadha).
Anuccheda 128
1	After the departure of Sri Krsna and the Yadu dynasty, Uddhava spoke the following verse (Srimad Bhagavatam 3.2.8), using the word ‘viduh’ (present-tense) to indicate that even after their departure from this earth planet, the Yadavas still remained intimate associates of Sri Krsna, residing in the same place with Him.  Uddhava said:
	“This universe with all its planets is most unfortunate.  And even more unfortunate are the members of the Yadu dynasty because they cannot identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.”*
2	In this verse the words ‘ayam lokah’ mean ‘the residents of Dvaraka, who are now remembers in my thoughts’; ‘ye samvasantah’ means ‘even though living together’; ‘na viduh’ means ‘do not understand’.  Although not explicitly stated, Uddhava intends to lament for Himself also in this verse.  It is as if he had said: “I have been cheated by Lord Krsna and by the Yadavas, for I am now bereft of the good-fortune of their association.  I am also unfortunate for I also am unable to understand Lord Krsna.  All these things are not at all surprising for I am certainly unworthy to attain the Lord’s association or qualified to understand Him.  Still, somehow or other, in the past I did have Lord Krsna’s association, and if it were not for that, I would not know enough to speak in this way.”
Anuccheda 129
1	At this point in their conversation, Vidura may object: ‘If the Yadavas do not understand Lord Krsna, even now, then how is it that you understand this much?”
	In order to remove Vidura’s doubt, Uddhava spoke the following verse, explaining that the Yadavas are able to understand Krsna to a certain extent.  They know that He is the all-pervading Supersoul, but they are not aware that He is the Original Personality of Godhead, the origin of all expansion of Godhead.  Uddhava said (Srimad Bhagavatam 3.2.9):
	“The Yadus were all experienced devotees, learned and expert in psychic study.  Over and abode this,, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.”*
2	In this verse the words ‘satvatam rsabham’ mean ‘the eternal leader of the family’.  Even though Sri Krsna is the Original Personality of Godhead, the source of all incarnations, the Yadavas thought of Him (amamsata) as the all-pervading Supersoul (bhuta-vasam), who is one of the expansions (Ksirodakasayi Visnu) of Lord Krsna.  The Supersoul is described in the following statement of Sruti-sastra:
	“The Supersoul resides in the hearts of all living entities.”
	That Sri Krsna is the leader of the Yadu dynasty is also described in the following statement of Srimad Bhagavatam (10.43.17):
	“Sri Krsna is the supreme Deity worshipped by the members of the Vrsni dynasty.”
Anuccheda 130
1	After the departure of Lord Krsna and the Yadavas from the earth, Uddhava offered the following prayer, begging the Lord to enable him to regain their former association.  Uddhava said (Srimad Bhagavatam 11.6.43):
	“O Lord Kesava, I am not willing to abandon Your lotus feet for even half a second.  Please bring me to Your transcendental abode.”***
2	In this verse the word ‘sva-dhama’ refers to the abode of Dvaraka in the spiritual world, beyond the view of the material world.  Uddhava says in this verse: “O Lord, You have brought the other members of the Yadu dynasty to Your abode, You should also bring me.”  Another meaning of the word ‘api’ is ‘even’.  Interpreted in this way, Uddhava says “Please bring even me to Your abode.”  In this way Uddhava humbly describes his own uselessness and lack of good qualities.
Anuccheda 131
1	The appearance and activities of the Yadavas are transcendental, just as those of Sri Krsna.  This is confirmed in the following statement of Padma Purana, Uttara-khanda:
	:Just as Laksmana and Bharata descend into the material world to accompany Lord Ramacandra, and just as Lord Balarama and others also descend to accompany Lord Krsna, in the same way the members of the Yadu dynasty descend from their own abodes in the spiritual sky and take birth in the material world to accompany Sri Krsna.  When Lord Krsna again returns to the spiritual world, the members of the Yadu dynasty again accompany Him.  They thus return to their original eternal abodes in the spiritual sky.  The Yadavas and other great devotees, therefore, never take birth in the material world, as the conditioned souls do.  Neither are they bound by the reactions of fruitive activities, as are the conditioned souls.”
2	In these verses the words ‘nija-lokat’ and ‘tat-padam’ refer to the planets of Lord Krsna and Lord Ramacandra in the spiritual world.  According to this statement of Padma Purana, Uttara-khanda, the incarnations of the Lord, (Such as Lord Matsya and others) each have Their own planet in the Vaikunthalokas.
3	The reason for the voluntary appearance of the Supreme Personality of Godhead and His associates in this material world is described by Vidura in the following verse from Srimad Bhagavatam (3.1.44):
	“The appearance of the Lord is manifested for the annihilation of the upstarts.  His activities are transcendental and are enacted for the understand of all persons.  Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?”*
4	The word ‘kah’ in this verse is explained by Sridhara Svami:
	“In this verse the word ‘kah’ means ‘otherwise’.
	Now that we have proven that Maharaja Vasudeva and the other confidential associates of Lord Krsna are all the Lord’s eternal associates in the spiritual world, someone may protest, saying that there are many places in the Vedic literatures where it is described that the Lord’s associates were demigods or great devotees in their previous lives, and because of their great devotion they became eligible to become the Lord’s associates.
	To this objection I reply that in such cases it should be understand that such great devotees are empowered expansions of particular associates of the Lord.  In other words, at the time of the Lord’s appearance in this world, some of the Lord’s eternal associates may empower certain great devotees to assume their roles in the Lord’s pastimes within the material world.  Such empowerment is like the empowerment of Pradyumna, who was the demigod Cupid empowered by (visnu tattva) Lord Pradyumna of the catur-vyuha.
5	An example of one of the Lord’s associates who did not descend from the spiritual world to accompany the Lord in His pastimes is Uddhava.  This is described by Sri Krsna to Uddhava, where the Lord described Uddhava’s previous birth as Vasu.  Sri Krsna said (Srimad Bhagavatam 3.4.11):
	“O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices.  You particularly desired to achieve My association.  This is very difficult to obtain for others, but I award it unto you.”*
	In this verse Lord Krsna addressed Uddhava as ‘vaso’ (in the vocative case) because in his previous birth he was the demigod Vasu.  He was a partial expansion of the Lord’s associate Uddhava.  Uddhava’s previous birth as Vasu should be understood in this way.
6	Devaki and Maharaja Vasudeva are described in the same way.  Lord Krsna says to Devaki (Srimad Bhagavatam 10.3.32):
	“My dear mother, best of the chaste, in your previous birth, in the Svayambhuva millennium, you were known as Prsni, and Vasudeva, who was the most pious Prajapati, was named Sutapa.”*
	The Lord here says that Devaki became Prsni.  He does not say that Prsni became Devaki.
Anuccheda 132
	That Maharaja Vasudeva is described in Srimad Bhagavatam:
	“The stage of pure goodness, where one is able to realise the Supreme Lord, is known as ‘vasudeva-sattva’.*
	“Because Anakadundubhi was situated in the platform of pure goodness (vasudeva-sattva), he became the place where the Supreme Personality of Godhead made His appearance within this world.  This is described by the great sages.”*
	This means that the sages say that Anakadundubhi became famous as Vasudeva, the place of the Lord’s appearance.  This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 133
	It is further explained (Srimad Bhagavatam 10.3.8):
	“Devaki appeared in a spiritual form.”
	The word ‘deva’ here means ‘of Lord Vasudeva’ and ‘deva-rupinyam’ means ‘a spiritual form of pure goodness.’
	The spiritual form of Devaki-devi is also described in the Visnu Purana, where the demigods, offer the following offering prayers to her:
	“O Devaki, your form is transcendental.”
Anuccheda 134
	Before Sri Krsna appeared in this material world, Vasudeva and Devaki were His parents in the aprakata-lila (unmanifest pastimes) of the spiritual world.  These two parents entered this material world along with the Lord, and performed the manifest pastimes (prakata-lila) there.  When Krsna would return to the spiritual world, Vasudeva and Devaki would automatically follow Him there, and again assume their parental roles there.  It is with this understanding that Sri Krsna said to them (Srimad Bhagavatam 10.3.45):
	“Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead.  By thus thinking of Me constantly with love and affection, you will achieve the highest perfection, returning home, back to Godhead.”*
	In this verse we many note that the word ‘brahma-bhavena’ means ‘with the understanding that the Supreme Personality of Godhead has appeared in a humanlike form’ and the words ‘mad-gatim param’ means ‘the unmanifest pastimes of the spiritual world, different from the manifest pastimes of the material world.”
Anuccheda 135
1	Sri Krsna describes the great devotion and faith felt by Vasudeva and Devaki in their partial incarnation as Sutapa and Prsni in the following words (Srimad Bhagavatam 10.3.39):
	“Being husband and wife but always sonless, you were attracted by sexual desires, for by the influence of devamaya, transcendental love, you wanted to have Me as your son.  Therefore you never desired to be liberated from this material world.”*
2	In this verse the word ‘mayaya’ means ‘by the Lord’s potency which inspires transcendental love for Him”.  The word ‘maya’ is also used in this sense in the following quote from Srimad Bhagavatam (10.8.43), where Mother Yasoda’s love for Krsna is described in the following words:
	“Mother Yasoda, by the grace of the Lord, could understand the real truth.  But then again, the supreme master, by the influence of the internal potency, yogamaya, inspired her to become absorbed in intense maternal affection for her son.”*
	The word ‘maya’ may also mean ‘My mercy, which is the cause of intense love for Me.”  This interpretation is supported by the Visva-prakasa dictionary, which defines the word ‘maya’ in the following way:
	The word ‘maya’ means either ‘deceit’ or ‘mercy’.
	Although pure love of Krsna is the natural cause of liberation from material entanglement, it also eclipses that benediction of liberation and makes it seem very insignificant.  For this reason, Vasudeva and Devaki were not very eager to attain liberation.  We may also note that the phrase ‘ajusta-gramya-visayau’ does not mean that Vasudeva and Devaki were intent on material sense gratification as the conditioned souls are.  Actually Vasudeva and Devaki were supremely renounced and free from all material desires.
Anuccheda 136
	That the residents of Gokula Vrndavana are also eternal associates of Sri Krsna is confirmed in the following verse from Srimad Bhagavatam (10.90.48):
	“Lord Sri Krsna is He who is known as jana-nivasa, the resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda.  He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious.  By His presence He destroys all things inauspicious for all living entities, moving and inert.  His blissful smiling face always increases the lusty desires of the gopis of Vrndavana.  May He be all glorious and happy.”*
	Sri Krsna also affirmed that the residents of Vrndavana are His eternal associates in the following words (Srimad Bhagavatam 10.25.18):
	“The residents of Vrndavana have completely taken shelter of Me.  They consider Me their supreme master, and they are all My eternal associates.  By expanding My own transcendental potency, I shall therefore protect them from Indra’s wrath, for I have vowed that I shall always protect My devotees.”*
Anuccheda 137
1	That the gopis of Vrndavana are goddesses of fortune in the spiritual world is confirmed by the following statement of Srila Sukadeva Gosvami in Srimad Bhagavatam (10.5.18):
	“O Maharaja Pariksit, the home of Nanda Maharaja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth.  Yet beginning from Lord Krsna’s appearance there, it became the place for the pastimes of the goddess of fortune.”*
2	In this verse Vrndavana-dhama, the home of Nanda Maharaja (nandasya vrajah) is described as eternally endowed with the opulence of all wealth (sarva-samrddhiman).  When Sri Krsna appeared in Vrndavana with all His transcendental qualities (atma-gunaih), and enjoyed confidential pastimes there, the most exalted goddesses of fortune in the spiritual world came with Him to enjoy pastimes with the Lord.  As long as the Lord stayed in the material world, these goddesses of fortune also stayed.  In this way Vrndavana-dhama became the place of Sri Krsna’s pastimes, and also the residence of the greatest goddesses of fortune.  That Vrndavana-dhama is the abode of pastimes for the goddesses of fortune (rama-kridam) is confirmed by the following verse from Brahma-samhita (5.29):
	“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.”*
Anuccheda 138
1	That the residents of Gokula Vrndavana are the eternal associates of Sri Krsna is confirmed by Lord Brahma in six verses from Srimad Bhagavatam (10.14.32-37), which I shall now discuss (in Anucchedas 138-143):
	In the first of these verses (Srimad Bhagavatam 10.14.32), Brahma glorified the residents of Vrndavana, saying:
	“How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi!  There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.”*
2	In this verse the word ‘bhagyam’ (good fortune) does not refer to the ordinary auspicious situation created by ordinary pious activities.  The transcendental good fortune described in this verse was obtained by receiving the indescribable causeless mercy of Sri Krsna.  We may also note that the word ‘bhagyam’ is repeated twice to indicate the limitless extent of that good fortune.
	In the second part of the verse, the subject ‘brahma’ refers to Sri Krsna.  The subject is modified by the words ‘purnam’ (complete), ‘paramanandam’ (the supreme bliss), and ‘sanatanam’ (eternal).  The predicate is ‘mitram’ (friend).  The adjective ‘sanatana’ (eternal) may be understood to modify either ‘brahma’ (the Absolute Truth), or ‘mitram’ (friend).  In this way the construction may be interpreted: “The eternal Absolute Truth is the friend of the inhabitants of Vrajabhumi”.  An example of this may be seen in the sentence ‘manoramam suvarnam idam kundalam jatam’, where the adjective ‘manoramam’ (beautiful) may be understood to modify either ‘suvarnam’ (gold), or ‘kundalam’ (earring).  Interpreted in the first way, the sentence may be translated: “The earring is fashioned from beautiful gold”, and interpreted in the second way the sentence may be translated: “This golden earring is beautiful”.  Both interpretations are possible.
	In this verse both interpretations may be accepted simultaneously, and ‘sanatanam’ may modify both ‘brahma’ (the Absolute Truth) and ‘mitram’ (friend) at the same time.  Therefore we may say that “Sri Krsna is the eternal Absolute Truth”, and we may also say that Sri Krsna, the Absolute Truth is the eternal friend of the inhabitants of Vrajabhumi”.  If we wish to completely reject the second interpretation, and say that Sri Krsna is the eternal Absolute Truth, and He is only temporarily the friend of the inhabitants of Vrajabhumi”, we will create an interpretation that is hard for a reasonable person to accept.  For this reason we may understand that this verse (by using the phrase ‘mitam sanatanam’) affirms that the inhabitants of Vrajabhumi are the eternal associates of Sri Krsna just as Rukmini and the other intimate associates of the Lord are.  Their relationship continuously exists in all three phases of time (past, present, and future).
Anuccheda 139
1	After describing the good fortune of the residents of Vrajabhumi, who are able to experience the transcendental bliss of eternal friendship with Sri Krsna, Brahma describes the auspicious condition that is attained even by him and the other demigods, Brahma says (Srimad Bhagavatam 10.14.33):
	“O infallible Lord, although the good-fortune of these inhabitants of Vrajabhumi is beyond compare, even the demigods, such as Siva, Candra and myself have become greatly fortunate, for we always drink through our senses the honeylike nectar of Your lotus feet.”*
2	In this verse the word ‘eka’ means ‘unbroken’ or ‘eternal’ and the word ‘bhagya-mahima’ means ‘the glorification of their good-fortune’.  “Sarvadayah’ means ‘the demigods (headed by Siva) in charge of the ten directions’.  We may note that Lord Siva is put at the head of all demigods because he is the greatest devotee of Lord Krsna.  The word ‘bhuri-ghagyah’ indicates the good-fortune experienced by these demigods.  The word ‘hrsika-casakaih’ means ‘with the drinking vessels of the eyes and other senses’ and the word ‘te’ means ‘Your’.  In the last part of the verse Brahma says” “We always drink the nectar of Your lotus feet.”  By using the three words ‘madhu’, ‘amrta’ and asavam’ which all mean ‘nectar’, the sweetness and beauty of the Lord’s lotus feet is described.  These three words form a samahara-samasa in order to indicate the limitless variety and amount of nectar present in the Lord’s lotus feet.  We may also note that the demonstrative pronoun ‘etat’ (this) refers to the nectar of Lord Krsna’s lotus feet.
	Someone may argue that because the demigods are the administrators of the affairs of the material senses of the living entities within the material world, we may conclude that they perceived the Lord through the senses of the residents of Vrajabhumi, and this is what is meant by the phrase ‘hrsika-casakaih pibamah’.  This cannot be the case, for the inhabitants of Vrajabhumi all have eternal spiritual forms, not under the jurisdiction of the material demigods.  But even if we accept that the inhabitants of Vrajabhumi had material senses, still, the demigods do not enjoy the activities of the senses of conditioned souls, or directly experience through those senses.  This is confirmed by Sripada Sankaracarya in his commentary on Vedanta-sutra (2.4.17) in the following words:
	“The demigods are administrators of the conditioned souls’ senses.  Only the individual living entities directly experience through their senses.  The administrative demigods do not experience through the living entities senses.”
Anuccheda 140
	The exalted position of the inhabitants of Gokula is confirmed in the following appeal spoken by Lord Brahma to Sri Krsna (Srimad Bhagavatam 10.14.30-34):
	“Therefore, my Lord, either in this life or wherever I may take birth, even as an animal or a bird, I pray that I may be so fortunate that I may be counted as one of Your devotees.  Wherever I may be, I pray that I may be engaged in the devotional service of Your lotus feet.”*
	“My dear Lord, I am therefore not interested in either material opulences of liberation.  I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndavana forest so that I may be able to be favoured by the dust of the feet of some of the devotees of Vrndavana.  Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me.  But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana 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 Krsna consciousness; they do not know anything but Mukunda.  All the Vedas are indeed searching after the lotus feet of Krsna.”*
	In these verses Brahma requests a birth within the area of Vrndavana, because in that way he may attain the good fortune of eternal devotional service to the lotus feet of Sri Krsna.  In these verses it is as if Brahma has asked: “What can compare to the good-fortune of taking birth within the area of Vrndavana?”  By glorifying the land and residents of Vrndavana in this way, Brahma affirms that the residents of Vrndavana are the eternal associates of Sri Krsna.
Anuccheda 141
1	In the next verse (Srimad Bhagavatam 10.14.35), Brahma explains that Sri Krsna is greatly indebted to the residents of Vrndavana for their pure devotional service.  Because of this unpayable debt, Sri Krsna thinks He must eternally remain among the residents of Vrndavana and accept their devotional service.  Brahma says:
	“My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Vrndavana.  Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vrndavana.  I think of how You are so kind, so magnanimous, that even Putana, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of mother.  And other demons belonging to the same family, such as Aghasura and Bakasura, were also favoured with liberation.  Under the circumstances, I am puzzled.  These residents of Vrndavana have given You everything: their homes, wealth, friends, dear ones, bodies, children, lives and minds.  Everything is being utilised for Your purpose.  So how will You be able to repay their debt?  You have already given Yourself to Putana!  I surmise that You shall ever remain a debtor to the residents of Vrndavana, being unable to repay their loving service.”*
2	In this verse the word ‘sad-vesat’ means ‘appearing like Mother Yasoda and the other pure-hearted devotees of Vrndavana’.  Because each of the residents of Vrndavana loves Sri Krsna with great intensity, therefore they have attained His association from time immemorial.  Sri Krsna is their eternal friend (sanatanam mitram) and therefore they are extremely fortunate (tad-bhuri-bhagyam).  By praying for a birth in the land of Vrndavana, Brahma has spoken properly.  This is a very good request.
Anuccheda 142
1	Someone may object, saying that the residents of Vrndavana are ordinary householders and conditioned souls, for they manifest all the ordinary material attachments to family and home that are manifested by ordinary creatures.   They are not great sages or renounced sannyasis.  How is it possible, therefore, that they are eternal associates of the Supreme Personality of Godhead.
	In order to answer this objection, Brahma replies that because the residents of Vrndavana are immersed in love for Krsna, they cannot be at all encumbered by material desires or attachments as the conditioned souls are.  Brahma explains this in the next verse, where he contrasts the condition of the materially contaminated living entities with that of the pure devotees of Vrndavana.  Brahma says (Srimad Bhagavatam 10.14.36):
	“My Lord, I can understand that the superexcellent service of the residents of Vrndavana is due to their engaging all natural instincts in Your service.  It is said that attachments for material objects are like thieves which steal away the valuable time of the living entity.  The material illusions of such attached persons are like shackles which bind him by the legs to his house and paraphernalia which become no more than a prison house for him.  But this is only the case for persons who are not in Krsna consciousness.  In the case of the residents of Vrndavana, such obstructions as attachment for hearth and home are non-existent.  Because their attachment has been converted to You, and their home has been converted into a temple because You are always there, and because they have forgotten everything for Your sake, there is no impediment.  For a Krsna conscious person, there is no such thing as impediments in hearth and home.  Nor is there illusion.”*
2	In this verse Brahma explains that as long as one does not completely surrender himself at the lotus feet of Lord Krsna, or in other words as long as one remains a non devotee materialist, his material attachments will act as thieves (stenah), stealilng away the valuable opportunity offered in the human form of life.  On the other hand, if one becomes devoted to Lord Krsna, and offers himself with love at the Lord’s lotus feet, then his so-called material attachments to home and hearth do not remain material in nature, but become spiritualised because of being engaged in the Lord’s service in Krsna consciousness.  Such so-called material attachments do not act as thieves, but on the contrary, they are a source of transcendental happiness for the devotees.
3	This is described by Prahlada Maharaja in the following prayer (Visnu Purana 1.20.19):
	“The foolish materialists take great delight in the contact of the senses with the sense-objects.  O Lord, I pray that the same attachment may be manifested towards You.  That I may always remember You and perceive You with my senses.  May the attachment to You never leave my heart.”*
4	If Prahlada Maharaja and other great devotees who have completely surrendered to the Supreme Lord may remain in family life, apparently attached to family and home, then why should anyone think that simply because the residents of Vrndavana are householders, and not renounced sannyasis, therefore they cannot be eternal associates of the Lord?  The residents of Vrndavana are eternally dear to Lord Krsna, and they are perfectly situated in the highest platform of spiritual happiness free from all contact of the material energy.  This is described in the following statement of Srila Sukadeva Gosvami (Srimad Bhagavatam 10.11.58):
	“In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about the pastimes of Krsna and Balarama with great transcendental pleasure, and they could not ever perceive material tribulations.”*
5	In this verse the word ‘bhava’ means ‘material existence’, and ‘vedana’ means ‘awareness of material happiness and distress’.  We may note in this regard that the dictionary definition of ‘vedana’ is:
	“The word ‘vedana’ means 1. Knowledge, or 2. Suffering.”
	Although apparently situated in the material world as ordinary conditioned souls, the residents of Vrndavana were completely free from the bondage of material existence.  They did not suffer any of the distresses of material life.
	Sarva-samvadini Comment (Anucchedas 139-142).
1	Brahma explains (Srimad Bhagavatam 10.14.33-36):
	“My dear Lord, no one can actually appreciate the good fortune of these residents of Vrndavana.  We are all demigods, controlling deities of the various senses of the living entities, and we are proud of enjoying such privileges, but actually there is no comparison between our position and the position of these fortunate residents of Vrndavana because they are actually relishing Your presence and enjoying Your association by dint of their activities.  We may be proud of being controllers of the senses, but here the residents of Vrndavana are so transcendental that they are not under our control.  Actually they are enjoying the senses through service to You.  I shall therefore consider myself fortunate to be given a chance to take birth in this land of Vrndavana in any of my future lives.”*
2	My dear Lord, I am therefore not interested in either 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 Vrndavana forest so that I may be able to be favoured by the dust of the feet of some of the devotees of Vrndavana.  Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me.  But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana 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 Krsna consciousness; they do not known anything but Mukunda.  All the Vedas are indeed searching after the lotus feet of Krsna.”*
3	In this verse the word ‘iha’ (here) means ‘in the district of Mathura, where the Supreme Personality of Godhead descended.  ‘Apy atavyam sri-gokule’ means ‘in the forest of Vrndavana’.  What kind of birth does Brahma pray to get?  Sridhara Svami explains in his commentary:
	“Brahma prays for any kind of birth in Vrndavana where he may be able to become sprinkled by the dust of the lotus feet of the residents of Vrndavana.”
4	My Lord, sometimes I am puzzled as to how You Lordship will be able to repay, in gratitude, the devotional service of these residents of Vrndavana.  Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vrndavana.  I think of how You are so kind, so magnanimous, that even Putana, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother.  And other demons belonging to the same family, such as Aghasura and Bakasura, were also favoured with liberation.  Under the circumstances, I am puzzled.  These residents of Vrndavana have given You everything: their bodies, their minds, their love, their homes.  Everything is being utilised for Your purpose.  So how will You be able to repay their debt?  You have already given Yourself to Putana!  I surmise that You shall ever remain a debtor to the residents of Vrndavana, being unable to repay their loving service.”*
	In this verse ‘rata’ means ‘giver’ and ‘tvat’ means ‘from You.”
5	My Lord, I can understand that the superexcellent service of the residents of Vrndavana is due to their spontaneously engaging all natural instincts in Your service.  It is said that attachment for material objects and home is due to illusion, which makes a living entity conditioned in the material world.  But this is only the case for persons who are not in Krsna consciousness.  In the case of the residents of Vrndavana, such obstructions, as attachment to hearth and home, are non existent.  Because their attachment has been converted unto You, and their home has been converted into a temple because You are always there, and because they have forgotten everything for Your sake, there is no impediment.  For a Krsna conscious person, there is no such thing as impediments in hearth and home.  Nor is there illusion.*
6	This is also described in the following verses (Srimad Bhagavatam 10.29.9-16):
	“Some of the gopis were factually detained from going to Krsna by their husbands and were locked up by force within their rooms.  Being unable to go to Krsna, they began to meditate upon His transcendental form by closing their eyes.  They already had the form of Krsna within their minds.*
7	“If they had been bound by fruitive action, they were fully freed from the reaction of karma, by constant meditation on Krsna.  Their severe painful yearnings caused by their not being able to see Krsna freed them from all sinful reactions, and their ecstasy of transcendental love for Krsna in His absence was transcendental to all their reactions of material pious activities.*
8	“All the gopis who concentrated their minds on Krsna in the spirit of paramour love became fully uncontaminated from all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.*
9	“Maharaja Pariksit heard Sukadeva Gosvami explain the situation of the gopis who assembled with Krsna in the rasa dance.  When he heard that some of the gopis, simply by concentrating on Krsna as heir paramour, became freed from all contamination of material birth and death, he said: The gopis did not know that Krsna is the Supreme Personality of Godhead.  They accepted Him as a beautiful boy and considered Him to be their paramour.  So how was it possible for them to get freed from the material condition just by thinking of a paramour?”*
10	“On hearing this question of Maharaja Pariksit, Sukadeva Gosvami replied: My dear King, your question is already answered, even before this incident.*
	“Sisupala was always envious of Krsna, and because of his envy Krsna killed him.  Since Krsna is the Supreme Personality of Godhead, Sisupala gained salvation simply by seeing Him.  If an envious person can get salvation simply by concentrating his mind on Krsna, then what to speak of the gopis who are so dear to Krsna and always thinking of Him in love?  There must be some difference between the enemies and the friends.  If Krsna’s enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gopis are freed with Him.*
11	“Krsna is not an ordinary person.  He is the Supreme Personality of Godhead, full of all spiritual qualities.  He appears in this material world out of His causeless mercy, in order to benedict the conditioned souls, and whenever He appears, He appears as He is without change.*
12	“If one somehow or other becomes attached to Krsna or attracted to Him, either because of His beauty, quality, opulence, fame, strength, renunciation or knowledge, or even through lust, anger or fear, or affection or friendship, then one’s salvation and freedom from material contamination is assured.*
13	“Rest assured that one attracted by Krsna attains liberation from material bondage because Krsna is the transcendental master of all mystic power.  There is nothing surprising about this.”*
	Note: The main text of the Sandarbha is resumed at this point.
Anuccheda 143
1	Someone may say that if the residents of Vrndavana are free from the bondage of material existence, then why do they seen like ordinary inhabitants of the material world.  In order to answer this objection, Brahma explains that the appearance and activities of both Sri Krsna and the residents of Vrndavana are spiritual, only superficially do they appear to be material.  Brahma said (Srimad Bhagavatam 10.14.37):
	“My dear Lord Krsna, I can also understand that Your appearance as a small cowherd boy, a child of the cowherd men, is not at all a material activity.  You are so much obliged by their affection that You are here to enthuse them with more loving service by Your transcendental presence.  In Vrndavana there is no distinction between material and spiritual because everything is dedicated to Your loving service.  My dear Lord, Your Vrndavana pastimes are simply to enthuse Your devotees.  If someone takes Your Vrndavana pastimes to be material, he will be misled.”*
2	In this verse Brahma explains that Sri Krsna is beyond the touch of the material energy, and He imitates the form and activities of the ordinary living entities in the material world, appearing as a small cowherd boy in Gokula.  Even though this is true, still the form of Sri Krsna, the small cowherd boy in Gokula, is not a temporary manifestation of the Supreme Lord for a particular purpose, but rather it is the original feature of the Supreme Personality of Godhead.  In other words, the form of Sri Krsna is the original form of God, and is not made of the five material elements, but is completely spiritual.
	Someone may ask: Why does the Supreme Lord appear in this way as a small child?  To this question the following answer may be given: Lord Krsna seems like an ordinary child, and performs activities that seem like those of an ordinary child, in order to grant transcendental bliss to the devotees who become His associates.  In other words, they become charmed and pleased by the Lord’s apparently ordinary activities.  Because these devotees are so intimately associated with the Lord in this way, brahma praised them in the verse beginning with the words ‘aho bhagyam’ (quoted in Anuccheda 138, text 1).
Anuccheda 144
1	Although superficially appearing as ordinary householders, the residents of Vrndavana remained always free from all material contamination.  This is confirmed in the following statement of Srila Sukadeva Gosvami (Srimad Bhagavatam 10.6.40):
	“For that Personality of Godhead, the gopis always felt maternal love, and Krsna sucked their breasts with full satisfaction.  Therefore, because of their relationship as mother and son, although the gopis were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies.”*
2	In this verse the word ‘tasam’ (of them) refers to the gopis of Vrajabhumi, and the word ‘samsarah’ means ‘material existence’.  The phrase ‘na punah kalpate’ means ‘one should never think that the gopis returned to this material world, for they were always situated in the transcendental position, aloof from the contact of the material energy’.  Material existence is a condition imposed upon those who are ignorant (ajana-sambhavah), but because the gopis were always enlightened by pure Krsna consciousness, they remained always free from the darkness of material existence.  Although the brilliant sun of transcendental knowledge destroys the darkness of material existence, the exalted state of love of Godhead is situated on a platform above the conditioned of transcendental knowledge.  The intimate love of the gopis for Krsna in the mood of parental love (vatsalya rasa) is a very exalted condition, superior to ordinary love of God.  The gopis are eternally situated in that conditioned of intense love of Krsna (aviratam sri-krsne kurvatinam).  Because in this verse Sukadeva Gosvami has used the word ‘aviratam’ (eternally), we should understand that the relationship of the gopis with Krsna is eternal and beginningless.  The gopis are also, therefore, eternal associates of Sri Krsna.
Anuccheda 145
1	Someone may argue that because the Srimad Bhagavatam says ‘na punah kalpate samsarah’ (the gopis never returned to the material world), therefore we must conclude that at a certain time the gopis were conditioned souls, or else how would it be possible for them to not return to the material world (if they had never been in it in the first place).
	The answer to this question is that the gopis of Vrajabhumi may be divided into two classes: 1. Eternal associates of Sri Krsna, and 2. Those who are being promoted to that status from the material world.
	The description ‘na punah kalpate samsarah’ refers to this second class of gopis, who are becoming eligible to be eternal associates of Sri Krsna.  It is this second class of gopis who are described by Srila Sukadeva Gosvami in the following words (Srimad Bhagavatam 10.29.9-16):
	“Some of the gopis were factually detained from going to Krsna by their husbands and were locked up by force within their rooms.  Being unable to go to Krsna, they began to meditate upon His transcendental form by closing their eyes.  They already had the form of Krsna within their minds.*
	“If they had been bound by fruitive action, they were fully freed from the reaction of karma by constant meditation on Krsna.  Their severe painful yearnings caused by their not being able to see Krsna freed them from all sinful reactions, and their ecstasy of transcendental love for Krsna, His absence was transcendental to all their reactions of material pious activities.*
	“All the gopis who concentrated their minds on Krsna in the spirit of paramour love became fully uncontaminated from all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.*
	“Maharaja Pariksit heard Sukadeva Gosvami explain the situation of the gopis who assembled with Krsna in the rasa dance.  When he heard that some of the gopis simply by concentrating on Krsna as their paramour, became freed from all contamination from material birth and death, he said: The gopis did not know that Krsna is the Supreme Personality of Godhead.  They accepted Him as a beautiful boy and considered Him to be their paramour.  So how was it possible for them to get freed from the material condition just by thinking of a paramour?*
	“On hearing this question of Maharaja Pariksit, Sukadeva Gosvami replied ‘My dear King, your question is already answered, even before this incident.*
	“Sisupala was always envious of Krsna, and because of his envy Krsna killed him.  Since Krsna is the Supreme Personality of Godhead, Sisupala gained salvation simply by seeing Him.  If an envious person can get salvation simply by concentrating his mind on Krsna, then what to speak of the gopis who are so dear to Krsna and always thinking of Him in love?  There must be some difference between the enemies and the friends.  If Krsna’s enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gopis are freed with Him.*
	“Krsna is not an ordinary person.  He is the Supreme Personality of Godhead, full of all spiritual qualities.  He appears in this material world out of His causeless mercy, in order to benedict the conditioned souls, and whenever He appears, He appears as He is without change.*
	“If one somehow or other becomes attached to Krsna or attracted to Him, either because of His beauty, quality, opulence, fame, strength, renunciation or knowledge, or even through lust, anger or fear, or affection or friendship, then one’s salvation and freedom from material contamination is assured.*
	“Rest assured that one attracted by Krsna attains liberation from material bondage because Krsna is the transcendental master of all mystic power.  There is nothing surprising about this.”*
2	In Srimad Bhagavatam 10.29.10 (the second verse quoted in Anuccheda 145), the word ‘asubha’ means ‘the gopis fear of their superiors, and other inauspicious impediments, which obstructed their going to meet Krsna’, and the word ‘mangalam’ means ‘the auspicious process of thinking of Krsna as their dearmost friend, which enables the gopis to very quickly attain Him.”
	By intently meditating on Sri Krsna, these gopis became purified of all material defects and returned back to the spiritual world.  That such an auspicious result is obtained by the devotees is confirmed in the following verse from Vedic literatures:
	“Pure devotees of Lord Krsna are always free from the bondage of fruitive actions (karma).  Such devotees do not again take birth in the material world, for they return to the eternal spiritual world.”
3	When Srimad Bhagavatam says that the gopis became liberated (instead of already being eternally liberated) (10.29.9-16), we may take it in the opposite way.  An example of a statement intended to be taken in the opposite way is the following verse spoken by Lord Narayana to Bhrgu Muni, who had just kicked the Lord’s chest (to test whether the Lord were actually humble and situated in the mode of goodness).  Lord Narayana said (Srimad Bhagavatam 10.89.11):
	“My dear Bhrgu Muni, My chest has now become sanctified because of the touch of your feet, and I am now assured that the goddess of fortune, Laksmi, will be very glad to live there perpetually.”*
	This statement of the Lord is actually untrue.  The opposite is true: that Bhrgu Muni became purified by touching the Lord (although under extraordinary circumstances).  In the same way, it may also be taken that the description of the gopis attaining liberation at a certain point actually means not that they attained liberation, but that they were already liberated eternally.
4	In the verses (quoted in Anuccheda 145) the word ‘paramatmanam’ means ‘the all-pervading Supersoul’ or ‘the supreme soul of all souls’.  Because Sri Krsna is the supreme souls of all souls, He is the supreme object of everyone’s love.  This is described in the following statement at the conclusion of Brahma’s prayers to Lord Krsna (Srimad Bhagavatam 10.14.53):
	“You should know Krsna as the original soul of all atmas (living entities).  For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being.  He has done with the strength of His own internal potency.”*
5	In verse 11 (quoted in Anuccheda 145) we may note the word ‘jara-buddhya’ (thinking of Him as their paramour).  Although the love of the gopis for Krsna appeared to cross beyond all bounds of propriety and morality, actually it did not.  The gopis thought of Krsna as their paramour, and thinking in that way their love for Him was unexcelled, but still, their contact with Krsna remained always free from the gross physical activity known in this world as adulterous love.
6	In verse 11 (quoted in Anuccheda 145) the word ‘bandhana’ means ‘husbands, fathers, and other superiors, who stopped the gopis from going to Krsna.’   When Maharaja Pariksit heard that the gopis became liberated from their material bodies constructed from the three modes of material nature, and became liberated simply by thinking of Krsna, a doubt arose in his mind.  He said:
	“The gopis simply thought of Krsna as their paramour (sri-krsnam param kantham viduh), and they were completely unaware that He was actually the Supreme Personality of Godhead (brahma).  Under these circumstances, how is it possible that they became free from the influence of the three modes of material nature simply by thinking of a paramour?  Generally, those who understand the actual truth about the Supreme Personality of Godhead become free from the modes of nature.  How is it possible, then, that the gopis became liberated without understanding the actual truth about Sri Krsna?”
7	In verse 13 (quoted in Anuccheda 145), we may note that the word ‘guna-dhiyam’ (meditating on the qualities) does not mean that the gopis were absorbed in thinking of the three modes of material nature, but that they were meditating on the transcendental qualities and beautiful form of Sri Krsna.  How the gopis obtained liberation simply by thinking of Sri Krsna as their paramour is explained in the following verse (Srimad Bhagavatam 10.29.14):
	“On hearing this question of Maharaja Pariksit, Sukadeva Gosvami replied, ‘My dear king, your question already answered, even before this incident.*
	“Sisupala was always envious of Krsna, and because of his envy Krsna killed him.  Since Krsna is the Supreme Personality of Godhead, Sisupala gained salvation simply by seeing Him.  If an envious person can get salvation simply by concentrating his mind on Krsna, then what to speak of the gopis who are so dear to Krsna and always thinking of Him in love?  There must be some difference between the enemies and the friends.  If Krsna’s enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gopis are freed with Him.*
8	By reading the story of King Puranjana (Srimad Bhagavatam, Canto Four), and other accounts in the Vedic literatures, we may understand how difficult it is to become liberated and enter the spiritual planet of Sri Krsna.  Srila Sukadeva Gosvami has therefore described the actual path of liberation by speaking this verse.  We may note that the word ‘caidya’ in this verse does not only refer to Sisupala, but to Dantavakra as well.
9	We may note that Sisupala and Dantavakra had previously been Jaya and Vijaya, the doorkeepers of Vaikunthaloka.  In the following verse (Srimad Bhagavatam 7.1.35), Maharaja Yudhisthira asked how it was possible that these two liberated residents of the spiritual world could fall into the material world and accept bodies made of the gross material elements.  The king said:
	“The bodies of the inhabitants of Vaikuntha are completely spiritual having nothing to do with material body, senses or life air.  Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons.”
	In another place in Srimad Bhagavatam we also find the explanation that the bodies of Sisupala and Dantavakra were not material, but eternal and spiritual.  In other words, Jaya and Vijaya never actually accepted material bodies.  This is explained by the Supreme Personality of Godhead Himself.
10	Jaya and Vijaya descended to the material world to facilitate the Lord’s pastimes there.  Their being cursed by the Four Kumaras were simply a pretext.  The Lord’s pastimes was the actual reason.  This is confirmed by the following verse from Srimad Bhagavatam (3.16.29):
	“The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not.  All glories unto you.  Though I am capable of nullifying the brahmanas’ curse, I would not do so.  On the contrary, it has My approval.”*
11	The reason for the descend of Jaya and Vijaya to the material world is described in the following prose statement from the Uttara-khanda of Padma-Purana:
	“On the pretext of being cursed by the Four Kumaras, Jaya and Vijaya descended to the material world.  Actually, the only real reason for their descent was to perform pastimes with the Supreme Personality of Godhead.”
	In order to attract the minds of the devotees with His transcendental pastimes, the Lord desired to fight great heroic battles with certain demons.  In order to fulfil this desire of the Lord, Jaya and Vijaya three times accepted the bodies of kings.  The bodies they accepted were splendidly effulgent and fully invested with anima and other mystic powers.  They were not ordinary bodies.
12	In his commentary on Srimad Bhagavatam 7.1.45, Sridhara Svami explains that Jaya and Vijaya did not accept material bodies when they descended to this world.  Sridhara Svami says:
	“By the phrase ‘krsna-cakra’hatamhasau’ it should be understood that Lord Krsna destroyed the sinful reactions of Jaya and Vijaya.  It was, therefore Jaya and Vijaya’s sinful reactions that were killed, and not their bodies.”
13	When Krsna played His flute to call the gopis to the arena of the rasa dance, the gopis went to meet Krsna in their original spiritual bodies, and left behind their imitation material bodies constructed of the modes of material nature especially for that occasion.  This is described in the following statement of Srila Sukadeva Gosvami (Srimad Bhagavatam 10.33.37):
	“The so-called husbands of the gopis felt no enmity towards Lord Krsna.  Enamoured by the influence of the external energy of Krsna, they thought that their wives were sleeping by their sides.  They could not understand that they had gone to dance with Krsna.”*
14	From this explanation we may understand that where it says in Srimad Bhagavatam (10.29.11) that the gopis left behind material bodies (jahur gunamayam deham) when they went to join Sri Krsna in the rasa-dance, it does not mean that they left behind their own material bodies.  The gopis always had eternal spiritual forms, and the bodies left behind by them were specially constructed for the occasion.
15	In the mood of enmity Jaya and Vijaya (Sisupala and Dantavakra) were constantly thinking of Krsna, and when they were finally killed by Krsna, they attained Krsna’s association in the spiritual world.  In the same way the gopis, who were also intensely absorbed in feelings of love for Krsna, also attained His association again in the spiritual world.  These gopis were so attracted to the sweetness of Sri Krsna’s handsome form, that they gave up their lives in order to attain His association.
16	In Srimad Bhagavatam 10.269.14 (quoted in Anuccheda 145), Srila Sukadeva Gosvami said that Lord Krsna appears in this material world in order to benefit the conditioned souls.  Otherwise He has no reason to appear in this world.  This is explained in the second part of the verse, where the word ‘avyayasya’ means that Lord Krsna never falls down.  In other words, He is never forced to descend to this material world, but only comes out of His own wish.
	In this verse the word ‘nirgunasya’ indicates that Sri Krsna has no material qualities, for He has all spiritual qualities, powers and opulences (gunatmanah).
	The question may be asked: Why are Lord Krsna’s pastimes in this material world beneficial for the conditioned souls?  To answer this question is given in the next verse (10.29.15), where it is said:
	“If one somehow or other becomes attached to Krsna or attracted to Him, either because of His beauty, qualities, opulence, fame, strength, renunciation, or knowledge, or even through lust, anger, or fear, or affection or friendship, then one’s salvation and freedom from material contamination are assured.”*
	In other words, by appearing in this world and manifesting His transcendental pastimes, Lord Krsna gives the conditioned souls an opportunity to hear about Him and thus become attracted to Him.  Attraction to Krsna is the beginning of all-auspiciousness for the conditioned souls.
17	In this verse (Srimad Bhagavatam 10.29.15, quoted in Anuccheda 145), the word ‘tan-mayatam’ means ‘the greatness of Sri Krsna’.  In the case of the devotees, who always remember Krsna with love and affection, this means that they become attracted to Sri Krsna.  In the case of the demons, however, this means that by meditating on Krsna in a mood of fear and anger, they get the opportunity to merge into the effulgence of Krsna, just as a drop of water merges into a container of milk.  In this way there are two separate destinations for the devotees and the demons, although both kinds of liberation are designated by the single word ‘tan-mayatam’ in this verse.
18	In this context the word ‘tan-mayatam’ has these two meanings.  The phrase ‘dugdhamayam jalam’ is an example of an ambiguous statement that can be interpreted in different ways.  The fact that a single word may have many meanings is described in the following statement of Vedanta-sutra (2.3.4):
	If the demons attained liberation simply by meditating on Sri Krsna in the mood of fear and anger, then the devotees, by meditating on Krsna with love, certainly attained a much greater result.  Therefore the destination attained by the gopis was certainly much greater than the liberation attained by Jaya and Vijaya.
19	The gopis attained liberation from material existence (yata etad vimucyate) simply by meditating on Krsna in what was apparently lust, and the other residents of Vrndavana also became liberated by meditating on Krsna as their child or friend.  One might be surprised to hear that the residents of Vrndavana became liberated by lust and other seemingly material emotions.  One would have certainly expected a different result to be obtained from lust and other emotions.  However, because these emotions were directed towards Krsna, Sukadeva Gosvami informs Maharaja Pariksit that this auspicious result obtained by the residents of Vrndavana is not at all surprising (na caiva vismaya karyah).
Anuccheda 146
1	The previous births of the king of Vraja and other associates of the Lord will now be discussed.  The glorious position of Mother Yasoda is described in the following verse (Srimad Bhagavatam 10.8.45):
	“The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upanisads, the literature of sankhya-yoga and other Vaisnava literature, yet mother Yasoda considered that Supreme Person her ordinary child.”*
2	Mother Yasoda’s good fortune is also described in the following verse (Srimad Bhagavatam 10.9.20):
	“Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by Mother Yasoda.”*
3	Having heard of the great fortune of Mother Yasoda, Pariksit Maharaja became astonished and inquired from Sukadeva Gosvami (Srimad Bhagavatam 10.8.46):
	“O learned brahmana, mother Yasoda’s breast milk was sucked by the Supreme Personality of Godhead.  What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?”*
4	Pariksit Maharaja also described the great fortune of Nanda Maharaja and Yasoda-devi in the following verse (Srimad Bhagavatam 10.8.47):
	“Although Krsna was so pleased with Vasudeva and Devaki that He descended as their son, they could not enjoy Krsna’s magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world.  Nanda Maharaja and Yasoda, however, enjoyed these pastimes fully and therefore their position is always better than that of Vasudeva and Devaki.”*
Anuccheda 147
	Considering Maharaja Pariksit’s question about the previous birth of Nanda and Yasoda, Sukadeva Gosvami replies (Srimad Bhagavatam 10.8.48):
	“To follow the orders of Lord Brahma, Drona the best of the Vasus, along with his wife Dhara, spoke to Lord Brahma in this way.”*
Anuccheda 148
	What did they say?  They said (Srimad Bhagavatam 10.8.49):
	“Drona and Dhara said: Please permit us to be born on the planet earth so that after our appearance, the Supreme Lord, the Personality of Godhead, the supreme controller and master of all planets, will also appear and spread devotional service, the ultimate goal of life, so that those born in this material world may very easily be delivered from the miserable condition of materialistic life by accepting this devotional service.”*

Srila Jiva Gosvami’s 
Sri Krsna-sandarbha
An Essay on Lord Krsna
Volume Five

Anuccheda 149
1	Lord Brahma agreed to the request of Drona and Dhara (Srimad Bhagavatam 10.8.50):
	“When Brahma said: ‘Yes, let it be so’, the most fortunate Drona, who was equal to Bhagavan, appeared in Vrajapura, Vrndavana, as the most famous Nanda Maharaja, and his wife, Dhara appeared as Mother Yasoda.”*
2	Sukadeva Gosvami continued the narration (Srimad Bhagavatam 10.8.51):
	“Therefore, O Maharaja Pariksit, best of the Bharatas, when the Supreme Personality of Godhead became the son of Nanda Maharaja and Yasoda, they maintained continuous unswerving devotional love in parental affection.  And in their association, all the other inhabitants of Vrndavana, the gopas and gopis, developed the culture of krsna-bhakti.”
3	Krsna became the son of Nanda and Yasoda.  He was not the son of anyone else.  This is the meaning of the use of cvi-pratyaya in this verse.  He became their son because of their deep love for Him.
4	Sri Krsna appears as the son of a certain devotee when that devotee is immersed in parental love for the Lord.  It is this parental love for Krsna that makes the Lord one’s son, and not simply the Lord’s appearance from the body of a certain living entity.  For example, Lord Nrsimha appeared from the pillar in Hiranyakasipu’s assembly hall, and Lord Varaha appeared from the nostril of Lord Brahma, but no one will say that the pillar is the father of Lord Nrsimha, or that Brahma is the father of Lord Varaha.  In the same way, Lord Visnu entered the womb of Uttara-devi in order to protect Maharaja Pariksit, but no one will say that Uttara was the mother of Lord Visnu, even though He entered her womb.  Therefore it is not the superficial appearance of being born as the ‘natural’ son of a certain devotee that establishes the devotee’s parental relationship with the Lord, but rather it is the increase of parental love that is the sole cause of that relationship.
5	Even though Sri Krsna was not born from the womb of Yasoda-devi, because of Nanda and Yasoda’s intense pure love for Krsna in the mood of parental love, they are famous as the parents of Sri Krsna.  The parenthood of Nanda and Yasoda is confirmed in the following verses from the Vedic literatures:-
	“Sukadeva Gosvami said: Nanda Maharaja was naturally very magnanimous, and when Lord Sri Krsna appeared as his son, he was overwhelmed by jubilation.  Therefore, after bathing and purifying himself and dressing himself properly, he invited brahmanas who knew how to recite Vedic mantras.  After having these qualified brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers.”
				Srimad Bhagavatam 10.5.1
	“Nanda Maharaja’s son is the Supreme Personality of Godhead, who brings auspiciousness to all planetary systems and all entities.”
				Vaisnava Literature
6	Even the Lord’s so called natural parents did not beget Him as ordinary parents beget a child by seminal injection in the womb of the mother.  Lord Krsna appeared, in His eternal, all-cognisant and blissful spiritual form within the mind of Maharaja Vasudeva and from there He was transferred to the heart of Devaki.  This is described in the following verse (Srimad Bhagavatam 10.2.18):
7	“Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaki.  Devaki having thus been initiated by Vasudeva, became beautiful by carrying Lord Krsna, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.”*
8	Sri Krsna is actually already always present in the material world in His all-pervading feature.  He is present in everyone’s heart, and great devotees such as Narada, Prahlada, and Dhruva are able to see Him because they are filled with love for Him.  Just as Lord Krsna is always visible to Narada and other great devotees because of their love for Him, in the same way, the Lord appeared before the king and queen of Vrajabhumi as their son because of their pure love for Him, and also because of the benediction granted to them by Brahma in their previous life.  This description is confirmed by all Vedic literatures, and this is the actual meaning of the word ‘tatah’ in this verse (text 7).
9	In this verse (10.8.51, quoted in text 7) the word ‘putra-bhutah’ indicates that because of the intense parental love felt by Vasudeva, Devaki Nanda and Yasoda for Lord Krsna, the Lord became their son.  Without intense parental love for Him it is not possible for one to get the Lord as a son.
10	In the Lord’s pastimes within the material world (prakata-lila), the relationship of parent and child  exchanged by the Lord and His devotees in the parental mellow (vatsalya-rasa) begins at a certain point in time, and appears to be existing within the limitations of material time.  The same parental mellow is experienced by the Lord’s parents in the unmanifested pastimes (aprakata-lila) in the spiritual world also.  The parental mellow actually has no beginning in time.
	In some manuscripts of Srimad Bhagavatam we find the reading ‘putra-bhutah’ (who is the son) instead of ‘putri-bhutah’ (who became the son).  The reading of ‘putra-bhutah’ refers to the beginningless mellow of parental love for the Lord tasted by the devotees in the spiritual world.
11	We may note here the following verse spoken by Uddhava to the king and queen of Vrndavana, which seems to deny the parental relationship between Lord Krsna and the king and queen of Vraja.  Uddhava says to them (Srimad Bhagavatam 10.46.42):
	“My dear Nanda and Yasoda, Krsna is not your son, but the Personality of Godhead.  He is one’s son.  He is actually everyone’s father, mother, and supreme controller.”*
12	The basic meaning of this verse is that, in order to pacify Nanda and Yasoda, Uddhava tells them that their son Krsna, is actually the Supreme Personality of Godhead, who is aloof from the entire cosmic manifestation, and impartial to all living entities.  There is, however, another, a deeper meaning of this verse.  This verse actually means: Although Krsna is the Supreme Personality of Godhead (bhagavan harir yah sah), and although He is aloof to all living entities, impartial to friends and enemies and without father, mother, or other relations, still He has become the son of Nanda and Yasoda (yuvayor evatmajah), even though He is never the son of anyone (naiva sarvesam).  One may also interpret this phrase as ‘atmaja eva sarvesam’ (He is the son of everyone), in which case it is understood that Lord Krsna expands as the Supersoul in the hearts of all conditioned souls, and in this way He becomes their son.  This interpretation is a product of the illusory potency, maya.  This second interpretation is not very sound, and we do not accept it.  The great devotees who are liberated or aspiring to become liberated praise the other interpretation (yuvayor evatamajah) which describes the great parental love of Nanda and Yasoda for Krsna.  We also endorse this interpretation, which emphasises the parenthood of Nanda and Yasoda.
13	The parental love of Nanda and Yasoda for their son Krsna is glorified in the following verses from Srimad Bhagavatam (10.46.19-30):
	“When Uddhava saw Maharaja Nanda and Yasoda so extraordinarily overwhelmed with thoughts of Krsna, the Supreme Personality of Godhead, and when he experienced their extraordinary affection for Him, he also became overwhelmed and began to speak as follows, ‘My dear mother Yasoda and Nanda Maharaja, you are most respectable among human beings because no one but you can meditate in such transcendental ecstasy’”.*
14	In the following verse Krsna and Balarama console Nanda Maharaja and glorify Nanda and Yasoda’s exalted parental relationship with them.  Krsna and Balarama said (Srimad Bhagavatam 10.45.22):
	“My dear father and mother, although I was born of Vasudeva and Devaki, you have been Our real father and mother, because from Our very birth and childhood, you raised Us with great affection and love.  Your affectionate love for Us was more than anyone can offer one’s own children.  You are actually Our father and mother, because you raised Us as your own children at a time when We were just like orphans.  For certain reasons We were rejected by Our father and mother, and you protected Us.”*
15	“My dear father and mother, I know you will be feeling separation by returning to Vrndavana and leaving us here, but please be rest assured that I shall be coming back to Vrndavana just after giving some satisfaction to My real father and mother, Vasudeva and Devaki, My grandfather and other relatives and family members.”*
16	In this verse Krsna promises to return to Vraja to see Nanda and Yasoda.  This means that He intends to remain in Vraja for some time.  In this verse we may see that Nanda and Yasoda, and not Vasudeva and Devaki are the real parents of Sri Krsna.
Anuccheda 150
1	The elderly cowherd men and gopas of Vrndavana also felt intense parental love for Lord Krsna.  This is confirmed in the following verse of Srimad Bhagavatam (10.8.51):
	“Therefore, O Maharaja Pariksit, best of the Bharatas, when the Supreme Personality of Godhead became the son of Nanda Maharaja and Yasoda, they maintained continuous, unswerving devotional service in parental affection.  And in their association, all other inhabitants of Vrndavana, the gopas and gopis, developed the culture of krsna-bhakti.”*
2	In the following verse (Srimad Bhagavatam 10.8.52) Srila Sukadeva Gosvami concludes his description of the parenthood of Nanda and Yasoda:
	“Thus the Supreme Personality of Godhead, Krsna, along with Balarama, lived in Vrajabhumi, Vrndavana just to substantiate the benediction of Brahma.  By exhibiting different pastimes in His childhood, He increased the transcendental pleasure of Nanda and the other inhabitants of Vrndavana.”*
3	Sri Krsna becomes controlled by the pure love of His devotees, and He increased the pleasure of the residents of Vrajabhumi in transcendental reciprocation for their pure love for Him.  Even so, Lord Krsna arranged that the residents of Vraja obtained His association as a result of the benediction of Brahma.  The Lord did this in order to demonstrate that the association of Lord Krsna is not ordinary.  It is a great benediction bestowed upon the living entities.  It is also possible to interpret this verse to mean:  “Sri Krsna lived in Vrndavana just to increase the pleasure of His devotees there.  Incidentally, He did this by fulfilling the benediction offered by Brahma.”
Anuccheda 151
1	Nanda and Yasoda did not become Lord Krsna’s parents by achieving the blessing of Brahma.  Actually, Nanda and Yasoda are more fortunate and exalted than the demigod Brahma.  This is confirmed in the Ninth Chapter of the Tenth Canto of Srimad Bhagavatam , where we find the description of the glories of mother Yasoda’s maternal love for Krsna, how Lord Krsna is completely under the control of Mother Yasoda, and how she bound Him with ropes.  Mother Yasoda obtained greater mercy from Lord Krsna than even Brahma, Siva or Laksmi could even attained.  This is described in the following verse, Srimad Bhagavatam 10.9.20:
2	“Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yasoda.”*
3	The exalted demigod Brahma is the original spiritual master of the devotees of the Lord.  This is confirmed in the following statement of Srimad Bhagavatam (2.9.5):
	“Lord Brahma is the first spiritual master.”
	Siva is still more exalted.  This is described in the following verse from Srimad Bhagavatam (12.13.16):
	“Siva is the best among all the devotees of Lord Krsna.”
	Because Laksmi is considered the teacher of devotional service to Brahma and Siva, she is more exalted than even Brahma and Siva.  The glories of Laksmi are so great that they cannot be described by even Brahma and Siva.  Laksmi’s good fortune extends beyond the realm of ordinary devotional service, for she is an intimate friend of the Personality of Godhead.  This is confirmed in this verse (Srimad Bhagavatam 10.9.20) by the word ‘anga-samsraya’ (Laksmi-devi is the better half of the Supreme Lord).
4	What kind of mercy did Yasoda-devi obtain from Lord Krsna?  Lord Krsna gave her a benediction greater than liberation.  This is described in the following verse from Srimad Bhagavatam (5.6.18):
	“Those engaged in getting the Lord’s favour attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.”*
	Yasoda-devi, the queen of the gopis (gopi) obtained an indescribable (yat tat) benediction (prasadam) from Lord Krsna, which could not be obtained (na lebhire) by even Brahma, Siva, or Laksmi.  The phrase ‘na lebhire’ (not attained) should be understood to be repeated three times to refer to Brahma, Siva and Laksmi.  In this way the rarity of the mercy obtained by Yasoda is emphasised.
5	Someone may say that Drona and Dhara are ordinary material demigods, and therefore they could not possible have become Krsna’s parents without receiving a benediction from Brahma.  That Drona and Dhara become Krsna’s parents because of Brahma’s blessings is not an acceptable proposition, however, for Srimad Bhagavatam clearly says that Brahma himself is not able to attain the good fortune obtained by Drona and Dhara (Srimad Bhagavatam 10.9.20, quoted in text 2).  How can Brahma give as a gift what other great devotees and he himself are unable to attain?  Brahma himself says this in the following prayer (Srimad Bhagavatam 10.14.34):
	“My dear Lord, I am therefore not interested in either 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 Vrndavana forest so that I may be able to be favoured by the dust of the feet of some devotees of Vrndavana.  Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me.  But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana 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.”*
	Also, no Vedic literature says that Drona and Dhara performed great devotional service to the Lord to make themselves eligible to become his parents.
	The truth is that Drona and Dhara are partial expansions (amsa-avatara) of Nanda and Yasoda, Krsna’s eternal parents in the spiritual world.  They descended to this material world, just as the Lord Himself did in order to display His pastimes on earth.
6	Srimad Bhagavatam is the best of scriptures because it describes pure love for the Supreme Personality of Godhead as the ultimate goal of life.  That pure love of Godhead is perfectly manifested in the holy abode of Gokula, and Nanda and Yasoda, the king and queen of Gokula, are perfect examples of that pure love for Krsna.  For this reason Brahma prays to attain any sort of birth in that holy land of Gokula.
Anuccheda 152
1	Nanda and Yasoda are actually the eternal parents of Sri Krsna in the spiritual world.  Now that we have clearly demonstrated this fact, we shall explain that such an intimate relationship with Sri Krsna can only be obtained by those engaged in devotional service to the Lord.  It cannot be obtained by anyone else.  That Lord Krsna may be attained only by devotional service is described in the following verse (Srimad Bhagavatam 10.9.21):
	“The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realisation by severe austerities and penances, or those who consider the body the same as the self.”*
2	This verse explains that the Supreme Personality of Godhead, Krsna, the son of Mother Yasoda, is not easily accessible to the materialists, who consider the body the same as the self, even if they perform austerities and other similar practices to attain Him.  Such persons may become somewhat purified at heart by prolonged austerities, and after a long time they may receive the merciful glance of a pure devotee of the Lord.  By the mercy of such a devotee, the materialist may learn how to offer his performance of austerities and other spiritual practices as service to the Lord, and in that way Lord Krsna may become accessible to him.  In the same way, Lord Krsna is also not easily accessible to the mental speculators who are from the bodily conception of life and who meditate on the impersonal Brahman.  Only by the mercy of a devotee of the Lord can such speculators actually perceive the real nature of the Absolute Truth, and direct their meditation to Lord Krsna.  These two processes (austerity and mental speculation) do not enable us to directly perceive the original feature of the Absolute Truth, but give us only a glimpse of His nature.
3	This is confirmed by the Supreme Personality of Godhead Himself (Bhagavad-gita 12.4-5):
	“But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, fixed, and immovable - the impersonal conception of the Absolute Truth - by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.*
	“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome.  To make progress in that discipline is always difficult for those who are embodied.”*
4	The superiority of devotional service and the inferiority of other methods of spiritual realisation is confirmed in the following question posed by Srila Vyasadeva and the answer is given by Narada Muni (Srimad Bhagavatam 1.5.7-8):
	“Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone.  As such, you are as good as the all-pervasive Supersoul.  Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows.*
	“Sri Narada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead.  That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.”*
5	One may ask: Who, then, is able to attain Sri Krsna?  This question is answered by the word ‘bhaktimatam’ (by the devotees) in this verse.  The Supreme Personality of Godhead (bhagavan), who is known as the son of Yasoda-devi (gopika-sutah) is attainable by Mother Yasoda, and the other devotees.  What more need be said in this regard?  The word ‘sukhapah’ may also be interpreted to mean ‘the object of happiness’.  This means that Sri Krsna appeared to be an ordinary child, the son of Yasoda-devi.  Thinking of Krsna as her own son, Yasoda attained transcendental bliss by observing Sri Krsna’s charming childhood pastimes.  The mental speculators are always absorbed in meditation on the all-pervading impersonal feature of the Lord, and are thus unable to understand the transcendental happiness obtained by seeing the astonishing and beautiful transcendental form and pastimes of the Supreme Person.
6	The word ‘sukhapah’ may also be interpreted to mean ‘easily understood’.  When Sri Krsna performs extraordinary feats (such as the lifting of Govardhana Hill), the mental speculators and materialists immersed in the bodily concept of life become able to understand that Sri Krsna is the Supreme Personality of Godhead.  The intimate devotees and associates of the Lord, however, continue to consider the Lord to be their friend or son, and thus, in one sense, it is difficult for them to understand the true position of the Lord, because of their intimate friendship with Him.
7	The devotees of the Lord are thus perfectly enlightened about the real purpose of life, and they are plunged in transcendental bliss (sukhapa) because of their awareness of the Lord’s transcendental handsome form and charming pastimes.  This is described in Srimad Bhagavatam (12.12.69):
	“Srila Sukadeva Gosvami was simply attracted by the charming pastimes of Lord Krsna, and therefore his mind was always filled with transcendental bliss.  He had given up all attraction for everything else.”
8	Three points may be noted in this verse.  First, the word ‘iha’ (here) may be understood to mean specifically the devotee attached to the form of Sri Krsna.  In this way the devotees attached to the Lord in His other forms, such as Narayana, the master of Vaikuntha, are also considered to be unable to understand the Lord in His original form as Sri Krsna.  The second and third points are that the conceptions that Sri Krsna is only the adopted son of Yasoda, and that instead He is the actual son of Devaki, are both refuted by the use of the word ‘gopika-sutah’.  That Nanda and Yasoda, the king and queen of Vrajabhumi, are the eternal parents of Sri Krsna is the true meaning of this word (gopika sutah).  This point is also supported by the great self-realised devotees who understand the true nature of Sri Krsna.
9	In Srimad Bhagavatam 10.9.1-20 we find an explanation of Nanda and Yasoda’s eternal parenthood of Sri Krsna, and in Srimad Bhagavatam 10.8.49, we find the explanation of Nanda and Yasoda’s previous birth as Drona and Dhara.  The seeming contradiction of these two statements may be resolved by accepting the explanation that Drona and Dhara are partial incarnations of Nanda and Yasoda, the Lord’s eternal parents in the spiritual world.  We may also note that the description of the eternal parenthood of Nanda and Yasoda is given after the description of their previous birth as Drona and Dhara.  In there are two contradictory statements in the scriptures, the second statement should be accepted, and the previous statement should be interpreted so that it does not contradict the later statement.  This rule of interpretation is expressed in the Vedanta-sutra in the following words (2.1.17):
Anuccheda 153
1	We have thus quoted many statements from the Vedas and Puranas to clearly prove: 1. The form of Sri Krsna is eternal, 2. Sri Krsna eternally enjoys pastimes in Dvaraka,, Mathura, and Vrndavana and 3. Sri Krsna eternally associates with the Yadu dynasty and the inhabitants of Vrndavana.  By proving these points we have strengthened the argument of the Bhagavatam’s paribhasa-sutra (krsnas tu bhagavan svayam: Sri Krsna is the original Supreme Personality of Godhead 1.3.28).
2	Now someone may doubt:
	1.  If Sri Krsna is the Original Supreme Personality of Godhead, who eternally enjoys pastimes with His liberated associates, as you say, then why is it that the Bhagavatam and other Vedic literatures say that Brahma and the other demigods presented an appeal to Lord Narayana, who then descended to the earth in the form of Sri Krsna?
	2.  If Sri Krsna eternally remains in Dvaraka, Mathura and Vrndavana, then why did the demigods not approach Lord Krsna personally with their request?  Why did they approach Lord Narayana instead?
	3.  If Dvaraka, Mathura, and Vrndavana are the eternal abodes of Sri Krsna, then why did Krsna first appear in Mathura, then travel to Gokula, then again return to Mathura, then travel to Dvaraka, and finally leave Dvaraka, Mathura and Gokula, in order to go to Vaikunthaloka?
3	To the first two question we reply: The Original Personality of Godhead, Lord Krsna, who eternally enjoys pastimes in Dvaraka, Mathura and Vrndavana, does not generally appear before Brahma and the other demigods.  They cannot approach Him, although they may approach Lord Krsna’s expansion as Ksirodakasayi Visnu, who is known to them as the maintainer and creator of the universe.  For this reason they appealed to Lord Ksirodakasayi Visnu to relieve the burden of the earth.
4	After hearing the demigods’ appeal, the Personality of Godhead indicated that He desired to personally appear on the earth.  The description of this may be found in Srimad Bhagavatam 10.1.22, and also in the description of the incarnation of a hair found in the some scriptures.  When the time came for Lord Krsna to end His manifest pastimes on the earth, He ascended to Vaikuntha in the form of one of His expansions amsa-avatara, although in His original form He actually remained in Dvaraka, Mathura, and Gokula, and secretly enjoyed pastimes there, invisible to the eyes of ordinary human beings.  This description is confirmed by the account found in the Tantra-bhagavata, Varaha Purana, and other Vedic literatures.  That Sri Krsna eternally remains in Dvaraka, Mathura and Gokula is also confirmed by the following verse from Srimad Bhagavatam (11.31.24):
	“Sri Krsna eternally remains in the abode of Dvaraka.”
	We may also note that this mystery of the appearance and pastimes of the Original Personality of Godhead is difficulty to understand, and not everyone was able to perceive these secret activities of the Lord.
5	Great sages say the appearance and disappearance of Lord Krsna from this material world is like the rising and setting of the sun (The sun remains unchanged, although it appears and disappears from the view of certain living entities).  This is described in the following statement of the Sruti-sastra:
	“The Personality of Godhead appears and disappears from this material world just as the sun seems to rise in the morning and then seems to enter the ocean again at sunset.”
	This comparison of Lord Krsna’s appearance and disappearance to the rising and setting of the sun gives us only a partial understanding of the Lord’s appearance in this world.  Lord Krsna’s pastimes may be divided into two types: 1. Prakata (manifested) pastimes and 2. Aprakata (unmanifested) pastimes.  Lord Krsna eternally remains in Dvaraka, Mathura and Gokula (which are simultaneously manifest in both the spiritual and material worlds and, invisible to the eyes of the ordinary conditioned souls, enjoys aprakata pastimes.  When the proper time for the Lord’s prakata (manifest) pastimes arrives, Lord Narayana and the other visnu-tattva expansions of the Lord enter the transcendental body of Lord Krsna and appear along with Him in His prakata pastimes, which may be seen by the living entities in the material world.  When the time for the Lord’s prakata pastimes is ended, Lord Narayana and the other forms of the Lord leave the earth planet and return to the Vaikunthalokas.  The original form of Sri Krsna remains, however, and, invisible to the eyes of ordinary living entities, enjoys aprakata pastimes in Dvaraka, Mathura and Gokula.  We have already described the Lord’s manifest and unmanifest pastimes, quoting many statements from Vedic literatures.  We may note the following verse from Gopala-tapani Upanisad (2.48), where the Lord’s unmanifest (aprakata) presence and pastimes are described:
6	“Lord Krsna, accompanied by His three potencies, and by Balarama, Pradyumna, Aniruddha and Rukmini, eternally stays in delightful Mathura-puri.”
7	Lord Krsna’s manifest (prakata) pastimes in Vrndavana are described in Brahma-samhita (5.29):
	“I worship Govinda, the primeval Lord, the first progenitor, who is tending 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 hundred and thousands of goddesses of fortune.”*
	The Lord’s unmanifested (prakata) pastimes are completely distinct from the material world and its influence, and are also completely free from the limitations of material time.  In this way, Lord Krsna eternally enjoys pastimes, day after day entering the assembly hall of Dvaraka as the king of the Yadu dynasty, and day after day taking care of the surabhi cows as the young prince of Vrajabhumi.  Although Lord Krsna’s pastimes are always aloof from the influence of mater, in His manifested (prakata) pastimes, by His own wish, and by the workings of His internal potency, His pastimes appear to be material, and appear to be under the jurisdiction of time: with a beginning, growth, dwindling and end.
8	To worship the Lord’s unmanifest (aprakata) pastimes, two processes may be adopted: 1. Mantropasanamayi, and 2. Svarasiki.  The first process (mantropasanamayi) entails remaining permanently in a place where the Lord enjoyed pastimes, and worshipping the Lord by chanting various mantras describing His pastimes.  This process of mantropasana is described in the Brhad-dhyana-ratnabhiseka chapter of the Krama-dipika, and in other passages in the Vedic literatures.  The Gautamiya Tantra also describes this process of mantra-meditation in the passage which begins with the following verse:
	“I shall now describe the process of meditating upon Lord Krsna, whose eyes are like lotus flowers, and who is dressed in yellow garments.  Meditating on Lord Krsna in this way, one becomes free from the reactions to all past sins.”
9	The following verse from the Brahma-samhita (5.30) may also be used in the process of mantropasana (worship of the Lord by chanting mantras):
	“I worship Govinda, the primeval Lord, who is adept in playing His flute, with blooming eyes like lotus-petals, with head bedecked with peacock’s feather, with the figures of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of cupids.”***
10	The next verse (Brahma-samhita 5.31) may also be chanted in performing the process of mantropasana:
	“I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jewelled ornaments, who always revel in pastimes of love, and whose graceful three-folding bending form of Syamasundara is eternally manifest.”***
11	Another example of verses to be used in mantropasana may be found in the bodhayana-karma-vipaka-prayascitta-smrti, in the passage beginning with the words ‘homas tu purvavat karyo govinda-pritaye tatah’, and ending with the following verse:
	“In this way one should meditate on Lord Govinda, who remains in the midst of the herd of surabhi cows.  He is handsome and auspicious, and His hair is decorated with a peacock feather.  He wears a garland of forest flowers.  He is attached to playing His flute and He is surrounded by the gopis of Vraja.”
12	The process of mantra-worship of the Lord is also given in the following mantras of Gopala-tapani Upanisad (1.8-10):
	“Brahma said: He appears like a cowherd boy.  His complexion is like a monsoon cloud.  He stays under a desire tree.  The following verses describe Him:
13-15	“Meditating with all his heart on Lord Krsna, whose eyes are handsome lotus flowers, whose complexion is a monsoon cloud, whose garments are lightning, who has two arms, who is rich in transcendental knowledge, who wears a garland of forest flowers, who is the supreme controller, who is surrounded by gopas, gopis and surabhi cows, who rests under a sura-druma tree, who is decorated with splendid ornament, who stands in the middle of a red lotus flower, and who is served by breezes that touch the Yamuna’s waves, a person becomes free from repeated birth and death.
16	The following mantra from the Gopala-tapani Upanisad (1.38) describes the process of mantropasana:
	“With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays under a desire tree in Vrndavana, and who is the five-word mantra (klim krsnaya govindaya gopijanavallabhaya svaha).”
17	When the process of mantropasana (worship of the Lord by chanting mantras) becomes complete, the eligible devotee attains the stage known as svarasiki (direct perception), where Lord Krsna personally appears in the heart of the devotee and manifests His transcendental pastimes there.  Even today, some devotees have attained this exalted stage of devotional service.  This svarasiki stage of meditation on Lord Krsna is described in the following verse of Srimad Bhagavatam (3.9.11):
	“O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there.  You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.”*
18	The following verse from the Vedic literatures describes the pastimes of the Lord seen by a devotee in the svarasiki stage of meditation:
	“Lord Krsna eternally enjoys pastimes with Balarama, the cowherd boys, the calves, and the surabhi cows in the forest of Vrndavana.”
19	In this verse the word ‘ca’ (also) is used to describe the presence of Nanda Maharaja and the other residents of Vraja, and the word ‘rama’ is used to indicate the presence of Lord Balarama’s mother Rohini-devi.  The phrase beginning with the word ‘kridati’ describes Lord Krsna’s pastimes: entering the pasture land of Vraja, taking a nap in the afternoon, and many other pastimes performed in various places of Vrndavana-dhama.  The svarasiki pastimes are performed by the Lord according to His own wish and according to various circumstances.  By remaining in a holy place, without travelling to other places, one may perform this process of mantropasana worship, and become eligible to directly perceive Lord Krsna’s pastimes in the svarasiki way.
20	Lord Balarama, for example, directly saw Lord Krsna’s pastimes in the svarasiki way and described them in the following verse (Brahma-samhita 5.40):
	“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.”*
21	Lord Balarama also described his own svarasiki realisation in the following verse (Brahma-samhita 5.56):
	“The damsels of Vrndavana, the gopis, are super goddesses of fortune.  The enjoyer in Vrndavana is the Supreme Personality of Godhead Krsna.  The trees there are all fulfilling trees, and the land is made of transcendental touchstone.  The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Krsna is His flute.  The effulgence of transcendental bliss is experienced everywhere.  Therefore Vrndavana-dhama is the only relishable abode.”*
22	In the stage of svarasiki realisation, the various pastimes of Lord Krsna appear before the devotee like a constantly flowing Ganges river.  Some of those svarasiki pastimes become recorded in various mantras, and thus the mantropasana stage of realisation may be compared to a series of lakes within the Ganges river of svarasiki realisation.  In the mantropasana stage one hears about Lord Krsna, Nanda Maharaja and the residents of Vrajabhumi, whereas in the svarasiki stage one is able to directly see Lord Krsna and His associates.  From this we may understand that the svarasiki stage is very elevated and difficult to achieve.  The most confidential matters are understandable in that svarasiki stage of realisation.  The svarasiki stage is described in Srimad Bhagavatam, the most authoritative source of spiritual knowledge, and many svarasiki pastimes are described in its verses.  The following verse (6.8.20) describes Lord Krsna’s unmanifest (aprakata) pastimes, as seen in the svarasiki stage.  The pastimes are presented in the form of mantras to be chanted by devotees in the mantropasana stage.
23	“May Lord Kesava 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.”*
24	In this verse the word ‘govinda’ refers to the form of Lord Krsna as the master of the Vrndavana, and the name ‘kesava’ refers to Lord Krsna as the Lord of Mathura.  The Lord appears in these two forms as the Deity visible to the people in general, and He also appears directly before His intimate devotees.  The second manifestation of the Lord’s form before the devotee is described in the prayers to Lord Govinda in the Brahma-samhita and in other Vedic literatures as well.  Realisation of the Lord in the stage of mantropasana is described in the verses of Gopala-tapani Upanisad and the scripture known as the Narayana-varma.
Anuccheda 154
1	Following Lord Krsna’s instructions, Uddhava spoke the following words (Srimad Bhagavatam 10.46.36) to Nanda and Yasoda.  Although seeming ambiguous, these words actually describe the svarasiki stage of spiritual realisation.  Uddhava said:
	“My dear Mother Yasoda and Nanda Maharaja, Krsna promised that He would come back to Vrndavana after finishing His business in Mathura.  This promise He will surely fulfil.  I therefore request you both, who are the best among all fortunates, to be not aggrieved on account of Krsna’s absence.*
	“You are already perceiving His presence twenty four hours a day, and yet He will come and see you very soon.  Actually he is present everywhere and in everyone’s heart, just as fire is present in wood.”*
2	In this verse the word ‘maha-bhagau’ (greatly fortunate) refers to Nanda and Yasoda, the king and queen of Vrajabhumi.  Uddhava says to them: “Do not be unhappy, you will see Krsna.”  Why does Uddhava say that?  “Because Krsna is already staying nearby” is the answer Uddhava gives.  Then he speaks the following example: “Just as fire and light are present within firewood, in the same way, Krsna, in His form as the all-pervading Supersoul is present in the hearts of all living entities.”  The second half of this verse may also be interpreted to mean: “It is as if (iva) Krsna is the Supersoul present in the hearts of all living entities.”  In this way there is some doubt as to whether Krsna will become visible as the Supersoul, or in some other way.  In this way it may be understood that Krsna will become visible to Nanda and Yasoda by the process of svarasiki realisation.  In this way Nanda and Yasoda will not see the form of the Supersoul, but the original form of Krsna, who was enjoying His pastimes.
Anuccheda 155
1	The svarasiki stage of realisation is also described by Lord Krsna Himself in His message to the gopis (Srimad Bhagavatam 10.47.29):
	“My dear gopis, you should understand that it is not possible for you to be separated from Me at any time.”*
	Although the gopis seemed to be separated from Krsna as He appeared in His prakata-lila (manifested pastimes), they were always thinking of Him, and thus perceiving His presence directly in His aprakata-lila (unmanifested pastimes).  Being situated in the stage of svarasiki realisation, the gopis thus constantly saw Sri Krsna.  In this way, although they were separated from His prakata form, they associated with Him in another way (in His aprakata pastimes).  In this way Sri Krsna’s statement that it is not possible to be separated from Him may be understood.
2	Because Sri Krsna is full of all inconceivable potencies He is able to appear before His devotees in His aprakata form when He is not visible to them in His prakata form.  The wonderful potencies of Lord Krsna’s form were seen by Mother Yasoda and the other residents of Vrndavana in His pastimes of being bound with a rope by Mother Yasoda, and revealing His universal form to Mother Yasoda when He was suspected of eating clay.  These two pastimes may appear to be self-contradictory: the first showing Sri Krsna as an ordinary child able to be bound up by His mother, and the second pastime showing Sri Krsna as the all-pervading and omnipotent Supreme Personality of Godhead.  Actually, however, there is no contradiction, for Lord Krsna may appear as a helpless child or a s the Supreme Lord by His inconceivable potencies.  These inconceivable potencies are described in the Vedic literatures, which are the most authoritative source of knowledge, as confirmed in Vedanta-sutra 2.1.27:
	“Vedic literature is the most authoritative source of knowledge.”
	The reader is referred to the Bhagavat-sandarbha (Anucchedas 30-39) for a more elaborate explanation of this subject.
3	When Krsna manifests His forms in many different places simultaneously, He does not have to separately create many new forms, but He simply manifests His own original form in many places at once, as He wishes, by the agency of His inconceivable potencies.  He manifests His own form in many places just as single form may be reflected in many places by the use of mirrors.  A person who causes his form to be reflected in many mirrors cannot perform the functions of His senses through the reflected forms: for example he cannot see, hear, touch, etc. Through his reflected forms.  This may be true for an ordinary person, bit for Lord Krsna He can see, hear, touch, and perform all sensory activities through these ‘reflected’ forms.  This is the specific potency of Lord Krsna’s expanded or ‘reflected’ forms.
4	That all the visnu-tattva expansions of Lord Krsna are perfect and complete manifestations of the Lord, equal to his original form in all respects, is confirmed in the following verse found in two Upanisads (Isopanisad 1) and (Brhad-aranyaka Upanisad 6.5.4.):
	“The Personality of Godhead is perfect and complete.  And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole.  Whatever is produced of the complete whole is also complete by itself.  And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.”*
5	Sri Krsna is thus perfect and complete, and innumerable perfect and complete visnu-tattva forms may emanate from Him, but He remains undiminished in all respects.  By His inconceivable potency He may expand in many different forms simultaneously, and each of these forms may perform many different activities.  These forms may perform different activities simultaneously.  That this is described in Srimad Bhagavatam and other Vedic literatures and the great learned devotees also described it and delight in learning about it is evidence to prove this remarkable feature of the Lord.
6	Lord Krsna’s ability to be manifested in many places simultaneously and perform many different activities at the same time by His mystic potency is not shared by any one else.  No yogi or sage can perform such wonderful activities, and therefore Narada Muni spoke the following verse after seeing the many expansions of the Lord at Dvaraka (Srimad Bhagavatam 10.69.2):
	“It is astounding that Lord Krsna, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.”*
7	That Sri Krsna is able to expand into many different forms simultaneously is also confirmed in the following verses from Srimad Bhagavatam, where the words ‘atma’, ‘rupa’, and other words also are used to describe the Lord’s transcendental forms:
	“Lord Krsna is able to assume any form He likes.”
	“Lord Krsna expanded into as many forms as there were gopis.”
				10.33.19
	“The imperishable Personality of Godhead then expanded Himself into 16 108 forms and married all 16 000 queens at the same moment.”
				10.59.42
	“Lord Krsna is able to assume any form according to His will.”
				11.30.40
8	By His own wish, Lord Krsna may expand into many different forms and perform many different activities simultaneously, although the Lord’s associates in those pastimes generally do not give any thought to all these wonders.  An example of this is the occasion of Lord Krsna’s marriage to 16 000 queens simultaneously in the presence of Devaki-devi and His other relatives.  An astonishing feature of this pastime is described by Srila Sridhara Svami in His commentary on Srimad Bhagavatam 10.69.2 (quoted in text 6).  Sridhara Svami says:
	“When Lord Krsna married 16 000 queens in 16 000 palaces all at the same moment, Devaki-devi and the Lord’s other intimate relatives also became expanded and witnesses all the Lord’s simultaneous marriages.”
9	That the intimate associates of Lord Krsna may also appear in different forms simultaneously, just as the Lord can, is described in the following verses of Srimad Bhagavatam (10.69.20 and 27), where Narada’s visit to Krsna’s palaces in Dvaraka reveals the simultaneous expansion of Uddhava, the intimate associate of the Lord:
	“In one palace Narada saw Lord Krsna engaged in playing chess along with His dear wife and Uddhava.  The Lord immediately got up from His seat and invited Narada to sit on His personal seat.  The Lord again worshipped Him with as much paraphernalia for reception as He had in the palace of Rukmini.  Narada then left that palace and visited other palaces where he again saw Lord Krsna engaged in different activities.  In another palace Narada saw Lord Krsna consulting with ministers like Uddhava and others on important matters of business.”*
10	Sri Krsna appears in various forms according to the nature of His devotee’s love for Him.  If the devotee aspires to see the Lord in a certain way, the Lord appears in that aspect, and says to the devotee: “Here I am, just as you have desired Me.”  The Lord may sometimes appear before the devotee, and sometimes also may be far away from the devotee.  For example, when Lord Krsna played the part of the ideal husband of 16 000 wives in Dvaraka, sometimes Devaki-devi would perform her household duties in the association of her great son, and she would feel transcendental bliss.  Then again, sometimes she would not have His association, and she would long to see Him.  In the same way Uddhava and the other devotees would sometimes have Lord Krsna’s association, and sometimes they would be separated from Him.  This meeting and separation of the Lord and His devotees is a very wonderful activity effected by the Lord’s yogamaya potency.
11	When Lord Krsna is not directly present before His devotees He remains present in His aprakata (unmanifested) form.  In this way, even when He had gone to Mathura and Dvaraka, He remained present before the gopis and other inhabitants of Vrndavana.  By either His prakata (manifest) or aprakata (unmanifest) presence He always remains in Vrndavana, Mathura and Dvaraka.  Although superficially a description of His all-pervading feature as the Supersoul, Lord Krsna’s instruction to the gopis that “It is not possible for you to be separated from Me” (Srimad Bhagavatam 10.47.29), is actually a description of His eternal aprakata presence in Vrndavana, and the gopis constant perception of Him in the svarasiki form of meditation.   In this way, while apparently speaking about the Supersoul, Krsna actually described His eternal presence in Vrndavana and His eternal association with the residents of Vrndavana.  Such a method of  indirectly expressing one thing while appearing to say another may be seen in many places in Vedic literature.  For example, such a device was used by Vidura to warn the Pandavas travelling to the house of lac, and a similar method of expression was also used by Narada Muni in his allegorical explanations to the Haryasvas and Savalasvas, the sons of Maharaja Daksa (as described in the Sixth Canto of Srimad Bhagavatam).
Anuccheda 156
1	Superficially describing the all-pervading Supersoul, Lord Krsna actually described the gopis’ constant meditation on Him and their uninterrupted svarasiki perception of Him through strong feelings of separation in the following verse from Srimad Bhagavatam (10.47.29):
	“My dear gopis, just as the five material elements of earth, water, fire, air and ether are all-pervading within this material world, and present in the bodies of all living entities, in the same way, I am always present within you.  I reside in your minds, senses, and Your life-breath, for I have taken shelter in all these places.”*
2	This statement of Sri Krsna may be interpreted in the following way: “The material elements are causes of each other.  For example, ether is the cause of air, air of fire, fire of water, and water of earth.  Each element cause is situated within its effect.  For example, ether is situated within air, air within fire, fire within water, and water within earth.  Because I am the cause of everything, I am situated within everything in the same way, because as a general rule a cause is always situated within its effect.  Even
though we have been externally separated, I am still remaining always within you in this way.  Especially for you, O gopis of Vraja, who have dedicated your life and soul to Me, separation between us is not possible at any time, for I always reside within your minds and senses.  How do I reside there?  In what form?  I remain always there in My original form, playing the flute with two hands and handsome with a dark complexion.”
Anuccheda 157
1	Someone may object: How is it possible for the gopis to be simultaneously associated with Sri Krsna, and then again separated from Him?  This is very astonishing.  In order to allay this doubt, Sri Krsna spoke the following words in His message to the gopis (Srimad Bhagavatam 10.47.30):
	“My dear gopis, you should understand this appearance of Mine in My aprakata form in your meditation on Me.  By My inconceivable internal potency I appear in this aprakata form with all My transcendental attributes and thus I relieve the distresses born from My absence.”
2	In this verse the word ‘atmana’ may be understood to mean ‘the form of Sri Krsna’, which is manifested in unlimited kinds of expansion’.  The word ‘svayam’ may mean ‘personally’ and the word ‘atmanam’ may mean ‘this specific form’.  The word ‘srje’ may mean ‘I manifest’.  Understood in this way, the verse may be interpreted to mean ‘Out of all my unlimited forms, I personally appear in this specific form (the aprakata form perceived in svarasiki meditation).”
	One may ask: By what method does Lord Krsna appear in this way?  The answer to this question is that the Lord appears in this way by the agency of His personal inconceivable potency (atma-mayanubhavena).  This potency of the Lord is described in the following statement from the Catur-veda-sikha quoted in Madhvacarya’s commentary explaining this verse:
	“The Supreme Lord possesses His own eternal potency, which is manifested from His own transcendental form, and which is known as maya.”
3	One may ask: How is this aprakata form manifested?  To this question the answer may be given: Krsna appears with His own transcendental qualities and senses: ‘bhutendriya-gunatmana’.  In this word ‘bhuta’ means ‘transcendental’, ‘guna’ means ‘the handsomeness of Lord Krsna’s form and His other transcendental attributes’, and ‘atmana’ means ‘manifesting’.  In some texts of Srimad Bhagavatam we find the word ‘buddhindriya’ instead of ‘bhutendriya’.  According to this reading, the Lord appears with His own transcendental mind and intelligence.
4	In this verse (quoted in text 1) the word ‘anu’ means ‘after appearing in this way’ and ‘hanmi’ means “I go’.  The verb ‘han’ may mean either ‘to kill’ or ‘to go’.  The word ‘palaye’ means ‘after coming, I protect from the sufferings created by separation from Me’.  This will be described in Srimad Bhagavatam 10.47.34.
5	If the alternate meaning of the verb ‘han’ (to kill) is accepted, it may be interpreted to mean that the Lord sometimes makes His form invisible.  One example of this is when the thousands of expansions (of Lord Krsna at Dvaraka meet together at a certain time and) become a single Krsna (who enters the Sudharma assembly house).
6	This is described in the following words by Sridhara Svami (in his commentary on Srimad Bhagavatam 10.70.17):
	“The many expansions of Sri Krsna, having each left His own respective palace in Dvaraka, become a single Krsna who then entered the Sudharma assembly house.”
7	This is also confirmed by Sripada Madhvacarya who, in his commentary on this verse quotes the following statement from the Padma Purana.”
	“The Supreme Personality of Godhead, Lord Hari, is the original creator of everything.  He is always free from any fault or defect, and He is always transcendental to the influences of the three modes of material nature.  He sometimes expands Himself into many forms, and then again all His expansions enter Him, and He becomes one.”
8	The manifold expansions of the Supreme Personality of Godhead are also described in the following verse from the Sruti-sastra (quoted in the commentary of Sankaracarya):
	“The Supreme Personality of Godhead is sometimes manifested as one, and then again, sometimes He expands Himself into many forms.”
9	In this verse the phrase ‘atmanam palaye’ means ‘I appear before My devotees and enjoy transcendental bliss by performing pastimes in their association.”  One should not take it that the use of the word ‘hanmi’ is a literary fault in this verse.  A similar phrase is spoken by the Lord in the following words (Srimad Bhagavatam 3.16.6): ‘chindyam sva-bahum api vah pratikula silam.”
Anuccheda 158
1	After hearing Lord Krsna’s explanation of His aprakata presence in Vrndavana, even after He had gone to Mathura, the gopis might protest: ‘My dear Krsna, at present You are enjoying pastimes in Mathura, how is it possible for You to be still present with us in the village of Vrndavana?  In order to answer the gopis doubt, as well as to explain their svarasiki perception of Him, Lord Krsna spoke the following verse (Srimad Bhagavatam 10.47.31):
	“This personality of Godhead is free from all phases of material entanglement and from the grip of the three modes of nature.  He is pure and full of all transcendental knowledge.  He appears in the thoughts of His devotees whether they are awake, dreaming or deeply asleep.”*
2	In this verse Sri Krsna says that just as He is present before His devotees in His manifested (prakata) pastimes, He is also not separated from them in His aprakata (unmanifested) pastimes.  Although appearing to be absent from them, He is always manifested within their thoughts.
3	In this verse the word ‘atma’ means ‘I, Sri Krsna’, and the phrase ‘mano-vrttibhi iyate’ means ‘I am perceived in meditation by the gopis when they are awake, dreaming, and even deeply sleeping.”
4	How is this Supreme ‘atma’ described?  He is expert in all kinds of knowledge (janamayah), pure and free from any fault (suddhah), superior to all living entities (vyatiriktah), and full of all auspicious attributes (sarva-guna-sali).  The perception of Lord Krsna’s aprakata form in the gopis’ meditation enlivened them, increased their love for Him, and made it possible for them to bear the long period of their separation from Him.
5	Lord Krsna appeared before them even in their sleep.  That is the meaning of His statement: “I am always manifest before you.”  This proves that whether awake or asleep they did not do anything but meditate on Him.  Whether awake, asleep, or in deep sleep, the gopis were always wonderfully able to see Lord Krsna in meditation.  In this way Lord Krsna entered them and appeared before them.  The gopis constantly saw Lord Krsna, even in the condition of dreamless deep sleep (the kind of sleep which, when experienced by ordinary conditioned souls, is described by them with the words “I slept well”).
6	Constant meditation on Lord Krsna is also described in the following verse from the Garuda Purana:
	“Whether awake, dreaming, or in deep sleep, transcendentalists continuously meditate on the infallible Supreme Personality of Godhead (Lord Acyuta).”
Anuccheda 159
1	At this point the gopis might reply: “We now feel the devastating effect of separation from You, O Krsna.”  How is it that You now tell us we are not separated from You?”  Considering that the gopis might raise this objection, Sri Krsna decided to instruct them with the following words: ‘My dear friends, if you become able to free Yourselves from the illusion of thinking that You are separated from Me, you will find that you will have My association at every moment.’  Intending to give this instruction to the gopis, Lord Krsna spoke the next two verses from Srimad Bhagavatam (10.47.32-33) in which He describes the process of meditation prescribed in the yoga-sastras.  The first of these verses (10.47.32) follows:
	“The living entity in his sleeping or dreaming condition sees his dream body, senses, and sense-objects as real, and in his awake condition sees the same things as unreal.  In the same way one who is awake to spiritual knowledge sees that the external material body, senses, and sense-objects are temporary.  He should check the activities of the material senses, therefore, in order to actually understand the eternal Absolute Truth.”*
3	This verse explains that just as a person who is awakened (utthitah) from a dream sees all the activities of the dream as unreal.  In the same way a transcendentalist who is awake (vinidrah) to spiritual knowledge should consider (dhyayeta) that the sense-objects (indriyarthan), such as sound, sight, smell, taste, and touch, when manifested in matter are similarly unreal because they are temporary.  Such a wise person should restrict (niruddhyat) the activities of the material senses in order to attain a higher spiritual goal.
4	In the verse Sri Krsna hinted to the gopis that their conception of being separated from Him was an illusion, like the illusions one sees in a dream.  He wanted to explain to them that if they were associating with Him in His aprakata feature, by constantly meditating on Him, they were certainly not separated from Him, but were continuously associating with Him.
Anuccheda 160
1	In the next verse (10.47.33), Lord Krsna continued His explanation, hinting to the gopis that because they were always thinking of Him, they were therefore not actually separated from Him.  Lord Krsna said:
	“My dear gopis, all kinds of spiritual paths are intended to bring the following closer to Me in Krsna consciousness.  Different processes of spiritual realisation such as Vedic study, yoga, study of sankhya philosophy (as followed by great thinkers), renunciation, austerity, self-control, truthfulness, and other auspicious activities, are intended to bring the followers closer to Me.  All these different ways of determining the goal of life are compared to rivers.  I am like the ocean, and a rivers flow down towards the ocean, all attempts for knowledge flow towards Me.”*
2	In this verse Sri Krsna gives the example of the rivers and ocean.  Just as many rivers flow to the ocean, in the same way, study of all the Vedic literatures and other spiritual practices all find their ultimate conclusion in Krsna consciousness.  Sri Krsna also explains to the gopis that they who understand the meaning of the Vedas carefully control the activities of the mind.  Therefore Lord Krsna advises the gopis to control their minds and become free from the misconception of thinking that they are separated from Him.
Anuccheda 161
1	At this point Sri Krsna considered that the gopis response to His instructions might take the form of the following thoughts:
	“My dear Krsna, we are certainly distressed by Your long absence.  You advertise Yourself as very merciful by giving this philosophical instruction to us.  However, if you are actually merciful to us, then why do you not return to Vrndavana and appear before us and associate with us as before.  We think that Your clever words and Your so-called mercy to us are simply meant for cleverly cheating us.”
	Considering that the gopis might be thinking in this way, Lord Krsna spoke the following words (Srimad Bhagavatam (10.47.34):
2	“My dear gopis, although you were accustomed to love Me from the very beginning of your lives, in order to increase your superexcellent love for Me, I have purposely separated Myself from you.  I have done this so that you may be in constant meditation on Me.”*
3	In this verse Sri Krsna says to the gopis:
	“Although you are all full of love for Me and very eager to always see Me (bhavatinam drsam priyah), I have now separated Myself from your company (yad dure varte) in order that you may constantly meditate upon Me (manasah sannikarsartham).  In this way you may always see Me within your minds, just as formerly you always saw Me with your eyes.”
Anuccheda 162
	Lord Krsna continued His explanation in the next verse (Srimad Bhagavatam 10.47.35):
	“When a woman’s beloved is away, she thinks of Him meditatively, and he is present before her.  In fact she is more conscious of him than when he was actually present.  In the same way you have become more conscious of Me in this condition of separation than when I was directly present before you.”*
Anuccheda 163
	In the next verse (Srimad Bhagavatam 10.47.36), Lord Krsna describes the result obtained by the gopis’ constant meditation on Him:
	“My dear gopis, because you constantly think of Me without thinking of anything else, or ever forgetting Me, You will quickly attain Me.”*
Anuccheda 164
1	The gopis might reply to this statement by saying:
	“If by thinking of You one quickly attains Your association, then why have You not already appeared before us?”
	To answer this question, Sri Krsna spoke the following verse (Srimad Bhagavatam 10.47.37):
	“My dear gopis, when I performed the rasa dance with you in the evening of the sarat season in this forest of Vrndavana, some fortunate gopis were forcibly prevented from going to see Me.  These gopis immediately left their bodies and quickly attained My eternal association by constantly thinking of My transcendental glories.  In this way they quickly attained Me by thinking of Me.”*
2	In this verse Sri Krsna says that when certain gopis were prevented from entering the arena of the rasa dance He personally appeared before them in His aprakata form, and those gopis gave up their bodies meditating on Krsna and directly seeing Him in His aprakata feature, and in this way they attained the direct association of Sri Krsna, who eternally enjoys wonderful pastimes with His devotees.  The same incident is also described in the following verse from the Markandeya Purana, quoted in the Vasana-bhasya:
	“When some of the gopis were prevented from entering the arena of the rasa-dance, they gave up their bodies meditating on Lord Krsna, who is full of transcendental bliss, handsomeness, and opulence, and who is full of love for His devotees.  By meditating on Him in that way, those gopis attained His eternal association.”
3	In this verse the word ‘kalyanyah’ may be interpreted to mean either ‘free from all impediments’ or ‘along with the body’.  If the second interpretation is accepted, it is to be understood that these gopis left behind material bodies in order to convince their husbands that they had not gone to Krsna, although in their original spiritual forms they attained the association of Lord Krsna in His aprakata pastimes.
	These gopis entered the eternal spiritual world to associate with Lord Krsna and enjoy pastimes with Him in the specific way they desired.  This is described in the previous statement quoted from Markandeya Purana and also in the following verse spoken by Lord Krsna in Srimad Bhagavatam (10.82.44):
	“Lord Krsna told the gopis: ‘The means of attaining My favour is loving service unto Me, and fortunate you are all thus engaged.  Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.”*
4	In these verses it is as if Krsna had said to the gopis: 
	“I am completely submissive to the pure love of My devotees, and therefore every day I leave the city of the Yadus and come to Vrajabhumi, revealing My prakata form to the residents there.  This is just according to My repeated promise to return to Vrndavana.”
	We may also note that the use of the word ‘asmin’ (in this Vrndavana) (in Srimad Bhagavatam 10.47.37, quoted in text 1) indicates Sri Krsna remaining in Vrndavana, even after it was understood by the people in general that He was living in the city of the Yadus.
5	The gopis were able to attract Sri Krsna to continuously stay among them in His aprakata form because they were situated in the platform of pure devotional service, a position more exalted than the attainment of transcendental knowledge or the performance of severe austerities.  That devotional service to Sri Krsna is superior to the cultivation of knowledge or austerity is confirmed by Lord Krsna Himself in the following verse (Srimad Bhagavatam 11.20.31):
	“A pure devotee who is completely dedicated to My service is already situated in the topmost perfection of life.  His position will not be improved by adopting the inferior activities of cultivation of transcendental knowledge or performance of severe austerities.”*
6	The cultivation of impersonalism will not extinguish the burning fire of the gopis’ separation from Krsna.  Even for ordinary devotees, the cultivation of impersonal spiritual knowledge is never recommended.  This is described in the following verse spoken by Lord Brahma to Lord Krsna in Srimad Bhagavatam (10.14.3):
	“My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realised devotees about Your holy name, form, pastimes and qualities.  They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication, and animal slaughter.  Surrendering themselves fully with body, words and mind, they can live in any asrama or social status.  Indeed, You are conquered by such persons, although You are always unconquerable.”*
7	Even ordinary devotees reject the knowledge and liberation offered by the impersonalists.  Ordinary devotees reject these things because they prevent one from seeing and understanding the handsome dark form of Sri Krsna.  That the devotees reject the liberation offered by the impersonalists is described in the following verse of Srimad Bhagavatam (6.10.28):
	“Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life.  For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.”*
8	That the devotees reject the impersonalists illusory liberation is also confirmed in the words of the Four Kumaras to the Supreme Personality of Godhead (Srimad Bhagavatam 3.15.48):
	“Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing.  Such persons do not care even for the highest material benediction, namely liberation, to say  nothing of other less important benedictions like the material happiness of the heavenly kingdom.”*
9	The impersonalist theory is the greatest possible impediment to the gopis’ ecstatic love of Krsna, which is described by Uddhava in these words (Srimad Bhagavatam 10.47.28):
	“My dear gopis, please hear this message from Lord Krsna, the Supreme Lord whom You love very dearly.  Hearing this message from Krsna will greatly delight you.”*
10	In his commentary on Srimad Bhagavatam 10.47.34, Sridhara Svami gives the following glimpse into the gopis’ thoughts when they heard Sri Krsna’s message, the gopis thought:
	“O Krsna, why are you trying to cheat us by speaking these theories of the impersonalists to us as if we were outsiders.  You may speak in this way to others, but not to us.  O Lord, we think that You are the ultimate in all handsomeness, and we are completely unable to tolerate being separated from You.”
	When travelling to the house of lac, where Duryodhana had planned to kill the Pandavas, Vidura spoke a riddle to the five Pandavas hinting the nature of Duryodhana’s plan, and Yudhisthira was able to understand the information concealed in Vidura’s words.  In the same way Sri Krsna informed the gopis of His eternal presence among them in His aprakata form and the gopis were able to understand the meaning of this riddle He spoke to them.
Anuccheda 165
1	The gopis were able to understand the description of Sri Krsna’s aprakata presence among them and they became pleased and satisfied to understand that they were not actually separated from Him.  Their satisfaction is described by Sukadeva Gosvami (Srimad Bhagavatam 10.47.38):
	“After hearing the message written by their dearmost Krsna, the gopis became pleased and satisfied.  Remembering that message, they spoke the following words to Uddhava.”*
2	Remembering Lord Krsna’s instructions, the gopis were able to directly see Lord Krsna’s aprakata form and pastimes and they became relieved of their strong feelings of separation.  They became very much pleased and satisfied (pritah).
Anuccheda 166
	Srila Sukadeva Gosvami describes the gopis’ satisfaction (Srimad Bhagavatam 10.47.53):
	“Uddhava’s message and instructions saved the gopis from the burning flames of separation from Krsna, and the gopis acknowledged the benediction from Uddhava.  Uddhava practically acted as the preceptor spiritual master of the gopis, and they in return worshipped Him as they would worship Krsna.”*
Anuccheda 167
	The gopis described their intense feelings of separation from Krsna in the following words spoken to Uddhava (Srimad Bhagavatam 10.47.44):
	“Separation from Krsna makes us agitated, as if there were fire in our bodies.  Krsna proposed to come back to Vrndavana to extinguish the fire, just as a cloud appears in the sky to extinguish the forest fire by its downpour.”*
Anuccheda 168
1	The same instructions sent to the gopis in the letter carried by Uddhava were also personally spoken to the gopis at a later time at the holy place of Kuruksetra.  At that time Lord Krsna personally said to the gopis (Srimad Bhagavatam 10.82.44):
	“Devotional service rendered to Me by the living beings revives their eternal life.  O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have obtained My favour.”*
2	In this verse Lord Krsna says that they who become His pure devotees (as the gopis were) are eligible to become liberated.  Others, who take up a process of spiritual realisation other than bhakti-yoga will remain unable to become liberated.  Considering that the gopis might say; ‘My dear Krsna, at present You are always remaining at Dvaraka and enjoying pastimes there.  We, however, must always remain in Vrndavana.  Under these circumstances, how is it possible for us to attain Your association?’  Krsna consoled them by saying that He eternally remains in their association in His aprakata form.  This was explained by Him in the following words (Srimad Bhagavatam 10.82.45-46):
3	“My dear gopis, just as the material elements are present within all material objects (which have the material elements as their origin), in the same way, because I am the origin (and also the cause of dissolution) of everything, I am present everywhere, within and without everything.  You saw Me in My prakata form in the forest of Vrndavana.  Now please see me in My aprakata form, eternally manifested before you in meditation.”*
4	In these verses Krsna says: “Just as (yatha) the material elements are present within all material objects (which have the material elements as their origin), in the same way, because I am the origin of everything, I am also present within everything.”  Lord Krsna explains that He is present in both His manifest prakata (atma) and all-pervading aprakata (atmana) forms.  He said: “In My prakata form (pare) you saw Me in the forest of Vrndavana.  Now please see Me in My aprakata form (aksare) eternally manifested before you.  I am the Supreme Lord and the ultimate shelter of all living entities, and there is no real difference between My prakata and aprakata forms.”
Anuccheda 169
1	After describing Lord Krsna’s instructions to the gopis, Srila Sukadeva Gosvami described the gopis’ response (Srimad Bhagavatam 10.82.47):
	“By hearing and remembering Lord Krsna’s instruction about His presence among them in His aprakata form, the gopis became free from all illusion.  They constantly meditated on Krsna and thus always associated with Him in His aprakata form.”
2	By remembering (tad-anusmarana) Lord Krsna’s instructions about His aprakata presence (adhyatma-siksaya) among them, the gopis gave up their illusion of being attached to Sri Krsna’s prakata form, and not being aware of His eternal presence in their midst in His aprakata form.  Understanding Lord Krsna’s instructions, the gopis constantly meditated on His form and pastimes, and in this way continuously associated with Him.  Sri Krsna’s eternal presence among the gopis in His aprakata form is described in the following verses of Srimad Bhagavatam:
	“Devotional service rendered to Me by the living beings revives their eternal life.  O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have obtained My favour.”*
				10.82.44
	“A pure devotee who is completely dedicated to My service is already situated in the topmost perfection of life.  His position will not be improved by adopting the inferior activities of the cultivation of transcendental knowledge or performance of severe austerities.”
				11.20.31
	If one analyses these verses and tries to discover another hidden meaning here, he will not find any suitable alternate meaning.  What we have just explained in the only appropriate interpretation.
Anuccheda 170
1	In this way it may be understood that by accepting Sri Krsna’s instructions as true, the gopis did not accept the monistic conception of the all-pervasiveness of the Absolute, but rather understood Krsna’s confidential explanation of His eternal presence among them in His aprakata form.  Even though the gopis were able to understand that Lord Krsna was always present before them in His aprakata form, they became afraid of being again separated from His prakata form, and with great humbleness offered the following prayer (Srimad Bhagavatam 10.82.48):
2	“The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence.  Your feet are worshipped and meditated upon by great mystic yogis and highly learned philosophers.  We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.”*
3	In this verse the gopis says: “O Lord, please permit us, who are very unfortunate, to have an occasional glimpse of Your lotus feet.  O Lord whose navel is like a lotus flower, we wish that Your lotus feet may be awakened within out hearts.”  If Krsna were to ask the gopis: “What is the difficulty?  Why is it impossible or so difficult for you to remain content by meditating on My lotus feet?”  then the gopis might reply: “O Lord, Your feet are worshipped and meditated upon by great mystic yogis and highly learned philosophers.  We are only ordinary persons engaged in household affairs.  How is it possible, then, for us to meditate on Your lotus feet, which are the proper object of meditation for great souls.
4	Always eager to directly associate with Sri Krsna, the gopis continuously meditated upon Him.  This is described in the following verse (Srimad Bhagavatam 10.46.5) spoken by Lord Krsna to Uddhava:
	“My dear Uddhava, the gopis are always absorbed in thoughts of Me, who am most dear to them.  Since I have gone away to Mathura, they are always thinking of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me.”*
5	In this verse the gopis protest to Krsna that they cannot remain satisfied simply by remembering His lotus feet, but they insist that they must have His direct association.  In this verse they intended to say: “O Lord, the highly learned philosophers are able to meditate upon You because their minds are tranquil and free from all desires, including the desire to directly attain Your lotus feet.  This peaceful condition of the mind is certainly a prerequisite in the matter of meditation.  We are not able to meditate on Your lotus feet because our minds are agitated with the desire to directly see You and therefore, in that unpeaceful condition, we cannot fix our minds in meditation.  The metaphor comparing Your feet to a lotus flower is very appropriate, for a lotus flower is very cooling to the touch, although simply thinking of a lotus flower is not at all cooling.  Therefore, in the same way, our burning desire to associate with You can be relieved only by the direct contact of Your lotus feet.  Our desires will not be satisfied simply by meditating on You.
6	The gopis thought that Krsna might say to them: “The great mystic yogis meditate on My lotus feet and thus become relieved from the sufferings of material existence.  Please, therefore, take up this process of meditating on My lotus feet and you will become free from the suffering of separation from me just as the yogis become free from suffering in the same way.”
	By distinguishing themselves from the yogis in this verse, the gopis intended to say to Krsna: “They who have fallen into the dark well of material existence may become delivered by meditating on Your lotus feet, but such meditation is not helpful for us, who are drowning in the ocean of separation from You.  When we remember Your lotus feet we do not at all experience relief, but rather the intense suffering of our separation only increases.”
7	The gopis also thought that Krsna might suggest that they return with Him to Dvaraka, where they may associate with Him without interruption.  For this reason the gopis said the words ‘geham jusam’ (we are only ordinary persons engaged in household affairs).  In this way they reminded Krsna that they were the wives of others, and not independent of their husbands.  It was not possible for them to leave their husbands and go with Him to Dvaraka.  One may also interpret the words ‘geham jusam’ to mean ‘My dear Krsna it is not at all suitable for us to associate with You in Dvaraka or any other place except for this land of Vrndavana, which seems to us to fulfil all our desires, and which is the place where we formerly enjoyed pastimes in Your company.  This desire of the gopis to remain in Vrndavana and enjoy Krsna’s association there is described in the following verse (Caitanya-caritamrta Madhya-lila 13.122):
	“That very personality who stole away my heart during my youth is now again my master.  These are the same moonlight nights of the month of Caitra.  The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest.  In our intimate relationship, I am also the same lover, yet still my mind is not happy here.  I am eager to go back to that place on the bank of the Reva under the Vetasi tree.  That is my desire.”*
	By these words (geham jusam) the gopis said to Krsna: “We cannot become relieved of our distress by meditating on Your lotus feet, and we are not able to return to Dvaraka with You, nor would we desire to do so if we could.  Therefore the only solution to our plight is if You personally return with us to Vrndavana and grant us Your association there.”
Anuccheda 171
1	Sri Krsna’s prakata form, and also His aprakata form which appeared in the hearts of the devotees in the stage of svarasiki meditation, are both described in the following verse from Srimad Bhagavatam (10.33.35):
	“The same Sri Krsna who appeared in Vrndavana in His prakata form and enjoyed pastimes in the company of the cowherd men of Vrndavana, also appeared in His aprakata form within the hearts of all of the Vraja-gopis and the cowherd men who were their husbands.”
2	In His aprakata form Sri Krsna was manifested within (antah) the thoughts of the gopis (tat-patinam).  Sri Krsna is known as ‘adhyaksa’ (the monarch) both because He is the playful (yas carati) prince of Gokula, and because He is the supreme monarch and protector of all living entities (sarvesam dehinam).  Lord Krsna is the real husband of the gopis and He has been enjoying pastimes with them from time immemorial.  Because the relationship of Sri Krsna and the gopis is actually eternal, Sri Krsna cannot be criticised for ‘immorality’ or ‘adultery’.
3	Sri Krsna is the real husband of the gopis.  The cowherd men who played the role of being the gopis’ husbands were actually not their husbands.  The husband and wife relationship between the various cowherd men and the gopis was existing only in their imagination and only for enhancing Krsna’s parakiya relationship with the gopis.  This is confirmed in the following statement of Srila Sukadeva Gosvami (Srimad Bhagavatam 10.33.37):
	“The gopis’ husbands thought that their wives were sleeping by their sides.  Enamoured by the influence of the external energy of Krsna, they thought that the gopis were their wives.  They could not understand that they had gone to dance with Krsna.”*
Anuccheda 172
1	Just as the Supreme Personality of Godhead has many different forms in order to enjoy many different pastimes, in the same way, the transcendental abode of the Lord, although one, is manifested in many different forms.  This is described in the following verse from the Rg Veda:
	“The transcendental abode of the Supreme Personality of Godhead, who fulfils all desires, is manifested in many different ways.”
2	Each different abode of the Lord has its own specific feature, and specific pastimes are enjoyed in each abode.  There is no overlapping of pastimes, where the pastimes of one abode are performed in another.  However, even in the Lord’s manifest pastimes within the material world, the Lord’s abode manifests very wonderful features.  For example, although the inner part of Dvaraka city is only 12 yojanas (96 miles) in diameter, within that relatively small place there are millions of palaces 2 krosas (4 miles) across, as well as many gardens, lakes and so on, all very large.  Another example is the valley Govardhana Hill, which although very small in size, contains the infinitely large spiritual realm of Gokula.  Another example is the small animals and plants in the forest of Vrndavana, which were seen by Lord Brahma is large than innumerable universes.  Another example may be seen in Dvaraka City, where Narada Muni observed the Lord’s morning, midday and evening pastimes occurring simultaneously (in other words, Narada saw that in Dvaraka it was morning, midday and evening all at the same time).
	In this way the Lord’s abode of Goloka Vrndavana is manifested in many different parts, each part being the place of specific pastimes.
3	Another wonderful feature of the Lord’s abode is the presence of desire trees there.  The desire trees in the aprakata spiritual Goloka Vrndavana are described in the following passage from the Yamala Tantra, where Lord Siva says to Parvati:
	“My dear sweetly speaking Parvati, on each and every path in Goloka Vrndavana are many different kinds of desire trees.  Some are splendid as the pristine full moon, and some are like the newly rising sun, or like an expansive ocean of brilliant light.  Some have jewelled branches, and some have buds splendid as gold.  Whatever flower or fruit one wishes to pick from these desire trees is at once manifest on their branches.”
4	In these verses the word ‘adhara-madu-suvacah’ means ‘O Parvati, whose words are as sweet as honey’, and the word ‘ratnanganam’ and ‘santakanam’ mean ‘among the desire trees, whose branches are studded with jewels’.  The sentence ‘eke kamante’ means ‘although some desire trees are as splendid as the moon, and others as splendid as the sun, some (eke) desire trees shine with a specific splendour, surpassing that of the others.  The second verse means that whatever flower or fruit one may wish to take from the desire trees, they will immediately produce.
5	The wonders of the spiritual Goloka Vrndavana planet are also described in the following verses from Brahma-samhita (5.56-57):
	I worship Lord Krsna’s transcendental abode, known as Svetadvipa, or Goloka Vrndavana.  The damsels of Vrndavana, the gopis, the super goddess of fortune.  The enjoyer in Vrndavana is the Supreme Personality of Godhead Krsna.  The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone.  The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Krsna is His flute.  The effulgence of transcendental bliss is experienced everywhere.  Therefore Vrndavana-dhama is the only relishable abode.*
	In that Vrndavana numberless milk-cows always emit transcendental oceans of milk, and in that Vrndavana there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment.  That realm is known as Goloka only to a very few self-realised souls in this world.”**
6	In these verses the word ‘jyotih’ (effulgence) indicates that in the spiritual realm of Goloka Vrndavana there are a spiritual and eternal sun and moon, which are not destroyed at the time of cosmic annihilation.  That delightful sun and moon are eternal, and full of knowledge and bliss.  They are not material and are different from the material sun and moon in many ways.  For example, the material moon waxes and wanes, appearing as a full moon on only one day a month.  In Goloka Vrndavana, however, on each night the moon is full, and it never wanes.  This is described in the Gautamiya Tantra in the following words:
	“In Goloka Vrndavana there are a spiritual sun and moon.  There a full moon rises each night, for the moon never wanes.”
	We may also note in these verses the word ‘bhaje’ (I worship).  This word shows that the abode of Sri Krsna is worshipable as the Lord Himself.  The word ‘bhaje’ is used here just as some verses previously Lord Brahma used the same word to worship Lord Krsna (govindam adi-purusam tam aham bhajami).
	The phrase ‘samayo na vrajati’ indicates that the residents of Goloka Vrndavana are so immersed in love of Krsna and enthralled by their pastimes with Him that they forget about time.  This phrase should not be interpreted to mean that there is no sequence of events in the spiritual world, for if this were so it would be impossible for the Lord to enjoy pastimes there with His devotees.
	The word ‘svetam’ (white) means ‘pure and free from all fault’.  The word ‘dvipam’ (island) means that Goloka Vrndavana is situated far above the material worlds.  It is free from any touch of matter, just as a lotus flower remains always untouched by water.  This is described in the following statement of the Gopala-tapani Upanisad (2.30):
	“As a lotus remains always untouched by water, so the spiritual world of Goloka Vrndavana remains always untouched by matter.”
7	The spiritual world of Goloka Vrndavana is also described  by Lord Brahma in the following verse from the Brahma-samhita (5.29):
	“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.”*
8	The spiritual world of Goloka Vrndavana is also described in Narada-pancaratra:
	“The spiritual world of Svetadvipa is a great white island surrounded by a nectar ocean of milk.  Guards stand in all ten directions to protect this spiritual realm.
9	“Within that spiritual realm is Maha-vrndavana, and many places known as Keli-vrndavana, where Lord Krsna enjoys pastimes.  These places are made of cintamani jewels and are filled with groves of desire trees.
10	“In these places known as Vrndavana are many playful birds and surabhi cows.  There are many wonderful, colourful and beautiful places where the Lord enjoys the rasa-dance.
11	“In these places are many groves where Lord Krsna enjoys pastimes and many jewelled pavilions, brilliant as the hoods of Ananta.
12	“The splendour of the jewels on these roofs is the origin of the Brahman effulgence.  In this way the abode of Goloka Vrndavana is the summit of all beauty.  Who is able to describe the beauty of Vrndavana?”
13	In this way the spiritual realm where Lord Krsna’s aprakata (unmanifested) pastimes (divided into mantropasana and svarasiki) are manifest is known as Goloka Vrndavana.  This abode of Goloka Vrndavana has been described in this book in many verses and it is also eloquently described in the First Chapter of Gopala-tapani Upanisad.
14	The Lord’s abode of Vrndavana is also described in the Skanda Purana, where Narada Muni says:
	“In that spiritual world is Lord Govinda’s pure and splendid Vrndavana, which is filled with devotees of the Lord.  I also stay there.
15	“That spiritual abode of Lord Govinda is also manifested on this earth planet, O king, and it is known as Vrndavana-dhama.  Tulasi-devi, myself, and many other great devotees of Lord Govinda stay there.”
16	On this earth where the Lord enjoyed His manifest pastimes are glorified in the Visnu Purana, Hari-vamsa and other Vedic literatures.  At the time of the Lord’s manifest presence on this planet, certain very fortunate residents of this world had the opportunity to personally see the Lord and His abode, and even today we may see the transcendental places on this earth where the Lord, appearing like an ordinary human being, enjoyed pastimes.  Even when manifested in this world, the abodes of the Lord are always transcendental and above the influence of the material energy.  This is confirmed by the Sruti and Smrti literatures.
17	The glories of the Lord’s abode and its residents are described in the Adi-Varaha Purana:
	“They who are situated in transcendental knowledge can see that the residents of Mathura have four-armed spiritual forms like the form of Lord Visnu.  This fact is not visible to ordinary persons, unaware of the transcendental nature of the Lord’s abode.”
18	That the Lord revealed His unmanifest pastimes in Vrndavana is described in the Srimad Bhagavatam (10.28.11) where the Lord showed the vrajavasis the spiritual world.
19	The extraordinary nature of the Lord’s abode in this world during His manifest pastimes is also described in the following verse spoken by Lord Krsna to Lord Baladeva (Srimad Bhagavatam 10.15.5):
	“My dear brother You are superior to all of us, and Your lotus feet are worshipped by the demigods.  Just see how these trees, their branches full with fruits and sumanah flowers, have bent down to worship Your lotus feet.  It appears that they are trying to get out of the darkness of being obliged to accept the form of trees.  It further appears that they have accepted the forms of trees in order to offer everything to You, so that those who see them or hear of their exemplary devotional service may become purified of the darkness of material life.”*
Anuccheda 173
	Sri Vrndavana-dhama is the Lord’s transcendental place, beyond the reach of the illusory energy.  It is full of unlimited transcendental bliss, and it is pleasing to everyone, and especially to the self-satisfied, saintly devotees, who are equal to everyone and inimical to no one.  This is confirmed by Srila Sukadeva Gosvami (Srimad Bhagavatam 10.13.59-60):
	“Then, looking in all directions, Lord Brahma immediately saw Vrndavana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.*”
	“Vrndavana is the transcendental abode of the Lord, where there is no hunger, anger or thirst.  Though naturally inimical, both human beings and fierce animals live there together in transcendental frienship.”*
Anuccheda 174
1	We have thus explained that Vrndavana, Mathura and Dvaraka are the transcendental abodes where Sri Krsna eternally enjoys pastimes.  At this point someone may object, saying that because Lord Krsna is all-pervading, it is improper to limit Him to these three places.  He is present everywhere.  To this objection we may reply that the Vedic literatures describe Vrndavana, Mathura and Dvaraka as the places where Lord Krsna eternally enjoys pastimes, and the Vedic literatures also explain that Lord Krsna is all-pervading by His potencies.  His potencies which He uses to maintain the material creation, are all-pervading and in that sense He is present in every corner of the universe.  He does not, however, eternally enjoy pastimes in every corner of the material universe.  His presence in His original form as Sri Krsna, and His eternal pastimes, are specifically manifest in Vrndavana, Mathura and Dvaraka, and not in other places.  This is confirmed in the following statements of Sruti-sastra:
	“Where does the Supreme Personality of Godhead reside?  He resides in His own glorious abode in the spiritual world.”
				Chandogya Upanisad 7.24.1
	“The Supreme Personality of Godhead in His original form eternally resides in His own spiritual abode known as Gopala-puri (Vrndavana).”
				Gopala-tapani Upanisad 2.29
2	Sri Krsna eternally enjoys pastimes in Vrndavana, Mathura, and Dvaraka, without any interruption.  He does not appear in His original form in the material world and He never directly touches the material energy.  He is all-pervading within the material world by His potency, but not in His original form.  In Lord Krsna’s manifest pastimes we see that sometimes He travels outside of Vrndavana, Mathura or Dvaraka, and goes to other places, such as Mithila or Hastinapura.  In such cases it should be understood that these places are not part of the material world, but are extensions of His abodes of Vrndavana, Mathura and Dvaraka.  Even the many Vaikuntha planets, although completely spiritual without any touch of matter, are not suitable for the Lord’s pastimes in His original form as Sri Krsna.  Only Vrndavana, Mathura and Dvaraka are residences suitable for Lord Krsna.
3	Although in the unmanifest (aprakata) pastimes of the spiritual world, Lord Krsna appears in all ages, beginning with His form as an infant, nevertheless, His form as a newly blossoming youth is prominent.  This is also true in the Lord’s manifest pastimes on this earth, where His pastimes as a youth are prominent.  In His aprakata pastimes in the spiritual world, which remain invisible to the residents of the material world, Lord Krsna eternally appears as a fresh youth and eternally enjoys pastimes in Dvaraka, Mathura and Vrndavana as the youthful son of Maharaja Vasudeva and Maharaja Nanda, the king of Vraja.  In this way it may be understood that of all ages in which Lord Krsna manifests His form, the age of fresh youth (kisora) is the most important).
4	Lord Krsna appeared in this world in order to remove the burden of the earth, teach the science of devotional service, and fulfil many other objectives as well.  This is described in the following prayer spoken by Srimati Kuntidevi to Lord Krsna (Srimad Bhagavatam 1.8.20):
	“You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit.  How, then, can we women know You perfectly?”*
	As Lord Krsna was manifested in this material world to fulfil all these purposes, He also manifested the both ordinary and wonderful pastimes of His birth, childhood, adolescence, and youth.  The Lord manifested these pastimes in order to astonish and delight His devotees and to fulfil this purpose He appeared in the Yadu dynasty, as a child in the home of Maharaja Vasudeva.
5	We have already proven that Sri Krsna eternally remains in His abodes of Dvaraka, Mathura, and Vrndavana.  Therefore, it should be understood, that when He leaves one abode to go to another, He remains in the former place in His aprakata form and continues to enjoy pastimes with His associates who remain in that particular abode.  Sri Krsna began His earthly pastimes by appearing in the home of Maharaja Vasudeva.  Shortly afterwards He left that place in His prakata form (although He remained there in His aprakata form).  He became manifested then in Vrndavana, the home of Nanda Maharaja and the cowherd men who were his subjects and associates.  Nanda Maharaja was eternally filled with the most exalted sentiments of paternal love for Krsna, and when He got Krsna as His infant son, he said “This newly born child brings me great pleasure.”  When Krsna grew a little older, Nanda exclaimed in delight: “See how the little boy is crawling on His hands and knees.”  When Krsna grew into adolescence, Nanda proclaimed: “See how playful the boy is!”  In this way Lord Krsna brought newer and newer delight to Nanda Maharaja by performing various pastimes.
6	While remaining in Vrndavana, Lord Krsna displayed His childhood, adolescent, and youthful pastimes, which are the crest jewels of all charming sweetness.  He continually enchanted the minds and senses of the cowherd residents of Gokula, and He caused them to constantly remember Him with ecstatic feelings of transcendental love.  After that, Lord Krsna travelled to Mathura, where He killed many demons and delighted Maharaja Vasudeva and the other members of the Yadu dynasty.  After that, the Lord travelled to the ocean to manifest His sweet pastimes there.  When the Lord had completed all these pastimes in the company of His associates, he left the material world and returned to the spiritual world.  At that time the Lord’s prakata (manifest) pastimes were no longer visible to the residents of the material world, and only the aprakata (unmanifest) pastimes of the spiritual world (where Lord Krsna delighted His associates without any impediment) remained.  At that time there was no longer any distinction between prakata and aprakata pastimes, for the Lord’s pastimes could no longer be directly seen by the ordinary residents of the material world.
7	In Lord Krsna’s manifest pastimes in Vraja, He grew to the age of kaisora (15 years old), but at that age He left Vraja to go to Mathura.  This is confirmed by the following verse from Srimad Bhagavatam (10.44.8), where the audience in Kamsa’s wrestling arena in Mathura describe Krsna and Balarama as being in the age of Kaisora:
	“Mustika and Canura are just like thunderbolts, as strong as great mountains, and Krsna Balarama are two delicate boys of tender age, who have not even reached the age of yauvana (16 years).”*
8	That Sri Krsna was in the last part of the kaisora period (15 years), when He entered Mathura is confirmed by the following verse from Srimad Bhagavatam (10.45.3) where Lord Krsna says to Vasudeva and Devaki:
	“My dear father and mother, although you have always been very anxious for the protection of Our lives, you could  not enjoy the pleasure of having Us as your babies (balya), as your growing boys (pauganda) and as your adolescent youths (kaisora).”*
9	The youthful handsomeness of Lord Krsna when he entered the city of Mathura at the close of His kaisora age is described in the following statement of Srimad Bhagavatam (10.41.27):
	“Passing through the streets of Mathura very slowly, and smiling, heroic, lotus-eyed Lord Krsna immediately stole the hearts of the women of Mathura.  Lord Krsna, who is the husband of the goddess of fortune, passed through the street appearing as handsome as a maddened elephant.  Casting His smiling lotus glances at the residents of Mathura, He delighted their eyes with beautiful sight of His transcendental form.”
10	We may note that although Lord Krsna entered Mathura at the conclusion of His kaisora age (the stage of adolescence which generally occurs at the end of the fifteenth year), He only remained in Vrndavana for eleven years.  Sri Krsna’s eleven year stay in Vrndavana is confirmed in the following statement of Srimad Bhagavatam (3.2.26):
	“Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of Maharaja Nanda, and there He lived for eleven years like a covered flame with His elder brother Baladeva.”*
11	From this statement we may understand that Lord Krsna grew up more quickly than an ordinary child, and He attained the full age of kaisora (which generally takes 15 years to attain) in eleven years.  That Lord Krsna grew very quickly in His childhood is confirmed in the following statement of Srimad Bhagavatam (10.8.26):
	“O King Pariksit, within a very short time both Rama and Krsna began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.”*
12	Now let us consider the sequences of Lord Krsna’s prakata and aprakata pastimes on this earth planet.  Lord Krsna first enjoyed pastimes at Vrndavana and after that He enjoyed pastimes at Mathura and then Dvaraka.  After all the Lord’s earthly pastimes were concluded, only His aprakata (unmanifest) pastimes remained on the earth.  At that time there was no longer any distinction between the Lord’s prakata and aprakata pastimes.  The Lord’s pastimes at Dvaraka are considered to be an extension of His pastimes at Mathura.  The pastimes in both places are certainly very similar.  It is even explained in some Vedic literatures that Sri Rukmini-devi and the Lord’s other associates at Dvaraka are also present in Mathura in their aprakata (unmanifest) forms.
13	The separation felt by the residents of Vrndavana after Lord Krsna’s departure to Mathura are specifically described in various Vedic literatures.  In Krsna’s absence, the Vrndavana residents were greatly afflicted with feelings of separation and in that state they considered a momentary glimpse of Lord Krsna to be more valuable to them than the value of their entire lives multiplied by millions of times.  Uddhava visited them in order to console them, and after Uddhava’s departure, when the distress of the devotees in Vrndavana became again very great, Lord Balarama Himself returned to Vrndavana in order to pacify them.
14	The hearts of the residents of Vrndavana were filled with unlimited intense longings to again see Lord Krsna, and on the pretext of going on pilgrimage during the time of a solar eclipse, they went to the holy place of Kuruksetra to see Krsna.  At Kuruksetra the residents of Vrndavana were just like cataka birds (who do not accept water to drink from any source other than rainwater, drunk by them as it falls through the sky), who have regained their almost lost lives by seeing the grave thunder of His words.  Then again, the residents of Vrndavana also seemed like poverty-stricken men on the brink of starvation who has just gotten the urgently needed meal that was the personal association of Lord Krsna.  In this way, Lord Krsna, after satisfying the residents of Vrndavana with His own association, after enjoying some pastimes in their company, and after speaking (as He had also previously done) many words reassuring them that He would soon return to Vrndavana to be with them again, Lord Krsna again sent them all back to their delightful abode of Sri Vrndavana-dhama.
15	This journey of the inhabitants of Vrndavana to Kuruksetra during the solar eclipse occurred only a few years after the killing of Kamsa, and some years before the killing of Sisupala, Salva, and Dantavakra.  Although Srimad Bhagavatam describes this pastime (the journey of the residents of Vrndavana to Kuruksetra) after the description of Lord Balarama’s pilgrimage to many holy places, and His arrival at Kuruksetra during the war between the Pandavas and the Kurus, and the killing of Duryodhana, the journey of the residents of Vrndavana to Kuruksetra occurred before the Kuruksetra war, because the Bhagavatam also explains that Bhisma, Drona and Duryodhana also came to Kuruksetra at the time of the solar eclipse.  This would not have been possible after the Kuruksetra war (where they all died).
16	The sequence of events may be given as follows: First, the residents of Vrndavana travelled to Kuruksetra at the time of the solar eclipse, then (2) there was the Rajasuya sacrifice of Maharaja Yudhisthira, during which (3) Sisupala was killed.  Then (4) there was the gambling match between the Kurus and Pandavas, and then (5) the killing of Salva, the celebrated description of which is found in the Vana-parva of the Mahabharata.  After that (6) Dantavakra was killed, and after that (7) the Pandavas were exiled to the forest.  After that (8) Lord Balarama went on His tour of all the holy places, and after that (9) the Kuruksetra war was fought, and Duryodhana was killed.  From this sequence of events we may conclude that the journey of the residents of Vrndavana to Kuruksetra at the time of the solar eclipse happened not a very long time after the killing of Kamsa.
17	In this connection someone may raise the objection that Lord Krsna’s grandson Aniruddha was already full grown when the residents of Vrndavana met Lord Krsna at Kuruksetra and therefore that event must have been many years after the killing of Kamsa.  That Aniruddha was already an adult by that time is proven by the following statement of Srimad Bhagavatam (10.82.6):
	“When the residents of Vrndavana and the members of the Yadu dynasty went to Kuruksetra at the time of the solar eclipse, some important personalities like Aniruddha, the son of Pradyumna, and Krtavarma, the commander-in-chief of the Yadu dynasty, along with Sucandra, Suka and Sarana remained in Dvaraka to protect the city.”*
	This objection is answered by the fact that both Pradyumna and Aniruddha grew very quickly.  It did not take many years for them to change from new-born infants to fully grown adults.  And therefore, there need not have been a period of many years between the killing of Kamsa and the adulthood of Pradyumna and Aniruddha.  The rapid growth to adulthood by Pradyumna and Aniruddha is described in the following statement of Srimad Bhagavatam (10.55.9):
	“Pradyumna, the son of Lord Krsna grew very swiftly, and before long he was fully grown.”
	Another explanation may also be given: Another person, one of the direct sons of Lord Krsna was also named Aniruddha.  This Aniruddha was one of the 18 maharatha sons of Lord Krsna and he is mentioned at the end of the Tenth Canto of Srimad Bhagavatam.  It may be that the Aniruddha who remained in Dvaraka at the time of the pilgrimage to Kuruksetra was this Aniruddha.  At any rate, there was not a very long interval of time between the killing of Kamsa and the meeting of Lord Krsna with the inhabitants of Vrndavana at Kuruksetra.
18	That the meeting of Lord Krsna with the inhabitants of Vrndavana at Kuruksetra happened shortly after the killing of Kamsa is also confirmed by the following words spoken at that meeting in reply to Srimati Kunti-devi by Maharaja Vasudeva (Srimad Bhagavatam 10.82.21):
	“My dear sister, you know that we were very much harassed by King Kamsa, and by his persecutions we were scattered here and there.  We were always full of anxieties.  Only in the last few days have we returned to our own places, by the grace of God.”*
19	We may also conclude that the meeting at Kuruksetra happened not long after the killing of Kamsa because Draupadi asked the different queens of Krsna how they had accepted the Lord’s hand in marriage.  That Draupadi was just then learning about Lord Krsna’s marriages indicates that the meeting at Kuruksetra happened soon after the killing of Kamsa and before the Rajasuya sacrifice.  It was also before the Rajasuya sacrifice that Uddhava delivered Lord Krsna’s message to the gopis and promised (Srimad Bhagavatam 10.46.34):
	“Lord Krsna will soon return to Vrajabhumi.”
20	After the meeting at Kuruksetra, Lord Krsna became full of anxiety as He remembered the sufferings of the residents of Vrndavana in their separation from Him.  He personally sent Uddhava to see them, and when Uddhava saw the condition of the residents of Vraja, he also became full of anxiety about their condition.
21	Uddhava’s delivery of Lord Krsna’s message to the gopis occurred before the Rajasuya sacrifice he mentioned them when he advised Lord Krsna to kill Jarasandha and attend the Rajasuya sacrifice.  Uddhava said (Srimad Bhagavatam 10.71.9):
	“My dear Lord, when Jarasandha is killed then the queens of all the imprisoned kings will be so joyful at their husbands’ being released by Your mercy that they will all begin to sing Your glories.  They will be as pleased as the gopis were when they were relieved from the hands of Sankhasura.  All the great sages, the king of the elephants, Gajendra, the goddess of fortune, Sita, and even Your father and mother, were all delivered by Your causeless mercy.  We also have been thus delivered, and we are always singing the transcendental glories of Your activities.”*
22	After the Rajasuya sacrifice had been concluded, and after the demons Salva and Dantavakra were killed, Lord Krsna quickly returned to Gokula.  This is described in the following prose and verse passage from the Uttara-khanda of the Padma Purana:
23	“Hearing that Sisupala had been killed by Krsna, Dantavakra arrived at Mathura to fight with the Lord, and when Lord Krsna heard about this, He mounted a chariot and went to Mathura to fight with the demon.  Krsna and Dantavakra remained at the entrance of Mathura and fought day and night for a long time.  In the midst of this battle Lord Krsna struck Dantavakra so heavily with His club that the demon immediately fell down dead to the ground, all his limbs crushed by the force of Lord Krsna’s blow.  He seemed like a great mountain smashed to pieces by a powerful bolt of lightning.  Because he was killed by Lord Krsna, the demon Dantavakra attained a spiritual form like the Lord’s and entered the eternal and blissful spiritual world, which is only approached by the perfect yogis.  Dantavakra and Sisupala had actually been the gatekeepers of Vaikuntha, and their names were Jaya and Vijaya.  On the pretext of being cursed by the four Kumaras, they had descended to the material world for three lifetimes in order to facilitate the pastimes of the Personality of Godhead.  Now that the three lifetimes were completed, they were killed by the Lord, and they attained liberation, returning to their original posts in the spiritual world.
	“After killing this demon, Lord Krsna crossed the Yamuna river, and entered Vrajabhumi, the kingdom of Nanda Maharaja.  His foster parents, Nanda and Yasoda had been greatly aggrieved because of separation from Him, and He greeted them and consoled them.  Tears running down their necks, Lord Krsna’s parents embraced their dear son.  Lord Krsna also offered respectful obeisances to all the cowherd residents of Vraja, consoling them with many words, and offering them many gifts of costly garments, ornaments and other things.
24	“Having returned to Vrndavana, Lord Krsna continuously enjoyed pastimes, day and night, with the gopis on the charming Yamuna shore, which had many groves of transcendental desire trees.
25	“The Lord remained in Vrndavana for two months.  Garbed as a cowherd boy, He enjoyed many delightful pastimes with the residents of Vraja, and reciprocated their expressions of love in many ways.”
26	It may seem to some readers that this account of the killing of Dantavakra and Lord Krsna’s return to Vrndavana contradicts the description found in Srimad Bhagavatam.  Actually there is no contradiction here, and the accounts of the Padma Purana and Srimad Bhagavatam are in perfect agreement.  This may be understood in the following way:  Dantavakra considered that, upon Uddhava’s advice, Lord Krsna had asked Bhima to kill Jarasandha in a club duel, because Lord Krsna Himself was not very expert at fighting with clubs.  Proud of His own skill in club-fighting, Dantavakra planned to challenge Lord Krsna to a private club duel, and then kill Him.  Dantavakra wanted to fight with Lord Krsna alone in order to protect himself from any possible revenge Lord Krsna’s friends might try to take on him after he had killed the Lord.  Thinking in this way, Dantavakra specifically did not want to fight Lord Krsna in Dvaraka, but in some place far away from the Lord’s capitol city.  Thinking that Lord Krsna remained in Indraprastha after the Rajasuya sacrifice had ended, Dantavakra sent a message challenging the Lord to come to Mathura and fight with him.  The message came to Indraprastha, and Narada Muni, travelling on Lord Krsna’s personal chariot, which moves as swiftly as the mind, instantly carried it to Dvaraka, where Lord Krsna had just finished killing Salva.  Lord Krsna and Narada Muni immediately travelled to Mathura on the Lord’s transcendental chariot, (the place in Mathura where they arrived is still known, even today, as the “Dvaraka Gate”), and the Lord answered Dantavakra’s challenge and killed him.  Because Vrndavana is so close to Mathura, Lord Krsna took the opportunity to visit the gopas and gopis there.
	The Padma Purana’s description of Lord Krsna’s return to Vrndavana is in perfect harmony with the account of the Lord’s pastimes found in Srimad Bhagavatam.  This may be seen in the following quotation from Srimad Bhagavatam (10.39.35):
27	“Krsna was very much affected upon seeing the plight of the gopis, and He therefore consoled them.  He told them they should not be aggrieved; He was coming back very soon after finishing His business.”*
28	Lord Krsna’s promise to return to Vrndavana is also recorded in the following verse (Srimad Bhagavatam 10.45.23) spoken by the Lord to Nanda and Yasoda, shortly after the Lord had killed Kamsa:
	“My dear father and mother, I know you will be feeling separation by returning to Vrndavana and leaving Us here, but please rest assured that I shall be coming back to Vrndavana, just after giving some satisfaction to My real father and mother, Vasudeva and Devaki, My grandfather, and other relatives and family members.”
29	The following verses (spoken by Uddhava to Nanda Maharaja and Yasoda-devi) also record Lord Krsna’s promise to return to Vrndavana (Srimad Bhagavatam 10.46.35 and 34):
	“I have brought a message from Krsna to the effect that He will soon come back to Vrndavana and satisfy you both by His personal presence.  Now that Krsna has killed King Kamsa, the Yadava’s enemy, in the wrestling arena, Krsna has promise that He will come back to Vrndavana after finishing His business in Mathura.  This promise He will surely fulfil.”*
30	Many different times Lord Krsna promised that He would return to Vrndavana, and His devotees also repeated that promise.  It is not reasonable to assume that Lord Krsna would not keep such a promise repeated so many times.  Lord Krsna always speaks truthfully and does not break His promise.  This is confirmed by the sruti-sastra, which says:
	“The Supreme Personality of Godhead is always truthful.”
	Srimad Bhagavatam (10.33.31) also says:
	“The Supreme Personality of Godhead always speaks the truth.”
31	These are not the only quotes where Lord Krsna’s return to Vrndavana is promised or described.  For example, Lord Krsna’s return to Vrndavana is described in the following statement of the inhabitants of Dvaraka (Srimad Bhagavatam 1.11.9), where (according to Sridhara Svami) the word ‘madhun’ refers to the residents of Vrndavana (which is situated within the district of Mathura):
	“O lotus-eyed Lord, whenever You go away to Mathura, Vrndavana, or Hastinapura to meet Your friends and relatives, every moment of Your absence seems like a million years.  O infallible one, at that time our eyes become useless, as if bereft of sun.”*
32	The Lord also arranged for the residents of Vrndavana to visit Him at Dvaraka.  This is described in the following verse of Srimad Bhagavatam (10.50.57):
	“By His mystic potency Lord Krsna brought all the residents of Vrndavana to Dvaraka.”
	The word ‘sarva’ (all) here must include the residents of Vrndavana.  This verse is spoken by the residents of Dvaraka about the Supreme Personality of Godhead.
Anuccheda 175
1	That Sri Krsna visited Vrndavana after the killing of Dantavakra is confirmed by these verses of Srimad Bhagavatam, and also by the following verse (Srimad Bhagavatam 10.45.23), where Lord Krsna (just after killing King Kamsa) says to Nanda Maharaja and Yasoda-devi:
	“My dear father and mother, I know you will be feeling separation by returning to Vrndavana and leaving us here, but please rest assured that I will be coming back to Vrndavana just after giving some satisfaction to My real father and mother, Vasudeva and Devaki, My grandfather and other relatives and family members.”*
2	That meeting of Lord Krsna with the residents of Vrndavana at the holy place of Kuruksetra occurred before His visit to Vrndavana and also before the killing of Dantavakra is confirmed by the following words spoken by Lord Krsna to the gopis during their meeting at Kuruksetra (Srimad Bhagavatam 10.82.41):
	“My dear friends, you know that Lord Balarama and Myself left Vrndavana just to please our relatives and family members.  Thus we were long engaged in fighting with our enemies, and were obliged to forget you, who were so much attached to Me in love and affection.  I can understand that by this action I have been ungrateful to you, but still I know you are faithful to Me.  May I inquire if you have been thinking of Us although We had to leave you behind?  My dear gopis do you now dislike remembering Me, considering Me to have become unfaithful to you?  Do you take My misbehaviour with you very seriously?”*
	Lord Krsna did not want to return to Vrndavana until after most of the important demons had been killed.  After Dantavakra was killed, however, He considered that most of the demons had already been dispatched, and He could then return to Vrndavana for a visit.
3	Lord Krsna then returned to Vrndavana and enjoyed manifest pastimes with the devotees there for two months.  When Lord Krsna became aware that the inhabitants of Vrndavana were very anxious about the possibility of being again separated from, He reassured them, telling them that He would never be separated from them.  He remained in Vrndavana with them in His aprakata form, invisible to the eyes of ordinary conditioned souls, and He fulfilled their earnest desire to have His association constantly.  At the same time in His prakata form He left Vrndavana and returned again to Dvaraka.  Lord Krsna’s eternal aprakata presence in Vrndavana in the spiritual world (Goloka) is described in the following verse from Srimad Bhagavatam (10.28.18):
	“All the cowherd men saw Krsna, who was being worshipped with excellent prayers on the Goloka Vrndavana planet.”
4	After Lord Krsna’s two month visit to Vrndavana He brought all the residents of Vrndavana back to Goloka Vrndavana in the spiritual world.  This is confirmed in the following prose passage from the Padma Purana, Uttara-khanda (which immediately follows the passage quoted in Anuccheda 175, texts 23-24):
	“Then, by Lord Krsna’s mercy, Nanda Maharaja, and all the cowherd men of Vraja, along with all their wives, children, cows, and other domestic animals, as well as all the deer and other wild animals in the Vrndavana forest, and every living entity in Vrndavana, all manifested eternal spiritual forms and boarding transcendental airplanes, travelled to Goloka Vrndavana, the highest planet in the spiritual sky.  Lord Krsna thus gave to His friends eternal residence in His own abode, which is free from all imperfection.  After this Lord Krsna, who was being glorified by the demigods in the upper material planets, entered Dvaraka and continued His manifest pastimes within the material world.”
5	The phrase ‘nandadayah dara-sahitah’ in this passage means that Nanda Maharaja, Krsna, Yasoda-devi, and all the cowherd men, boys, and gopis went to Goloka Vrndavana.  Krsna remained with them, appearing as the youthful son of Maharaja Nanda and all the residents of Vrndavana became unaware that Krsna had ever gone to Mathura, or that they had ever been separated from Him.
6	The phrase ‘vasudeva-prasadena divya-rupa-dharah’ means that by Lord Krsna’s causeless transcendental mercy the residents of Vrndavana manifested wonderful and blissful spiritual forms.
7	The phrase beginning with the word ‘vimanarudhah’ means that they travelled on transcendental airplanes to the highest spiritual planet, Goloka Vrndavana.
8	The phrase beginning with the words ‘krsno pi tam hatva yamunam uttirya’ means that after killing Dantavakra, Lord Krsna crossed to the other side of the Yamuna and entered Vrndavana.  He enjoyed pastimes with the residents of Vrndavana, who found their life in Vrndavana unbearable because of separation from Him.
9	Someone may raise the objection: If previously (Srimad Bhagavatam Canto 10 Chapter 28) Lord Krsna had shown the highest planet in the spiritual world (goloka) to the cowherd men in Vrndavana and thus revealed that the Vrndavana of this earth planet is in truth non different from the Goloka Vrndavana in the spiritual world, then why did He take them to the Goloka Vrndavana in the spiritual world, if the earthly Vrndavana and the Goloka Vrndavana planet are actually identical?  There is an adage “Why should one go to a mountain in search of honey, if honey is easily available nearby?”  According to this understanding, therefore, there is no reason for Lord Krsna to transfer the residents of Vrndavana to the Goloka planet, because they are actually already living there.
	The answer to this objection follows: In the tenth Canto, 28th chapter of Srimad Bhagavatam, Lord Krsna reveals His aprakata (invisible to the eyes of ordinary conditioned souls) presence in Vrndavana.  In the spiritual world (goloka), Lord Krsna, His associates, and His pastimes are all aprakata (invisible to the conditioned souls), whereas in the Lord’s pastimes in the earthly Vrndavana, these are all prakata (visible to the conditioned souls).  Therefore when this passage says that the Lord travelled to Goloka Vrndavana with His associates, the primary understanding is that the Lord remained with them in His aprakata (invisible to the conditioned souls) form.  These aprakata pastimes are known as the pastimes of Goloka Vrndavana, the highest planet in the spiritual world.  Many scriptural passages confirm this explanation of the Lord’s eternal pastimes in the Goloka Vrndavana planet.
10	The words ‘dvaravatim vivesa’ (and then the Lord entered Dvaraka) at the end of the prose passage from the Padma Purana, Uttara-khanda (quoted in Anuccheda 176, text 4) may be explained in the following way:
	Lord Krsna and the members of the Yadu dynasty left Dvaraka to kill Salva.  After Salva was killed, the Yadavas waited for Lord Krsna to return without him.  Therefore, after the killing of Salva, Lord Krsna entered Dvaraka, along with all the members of the Yadu dynasty.  This description follows the account given in Srimad Bhagavatam.  Although the Yadavas waited for two months for Lord Krsna to return from Vrndavana, the two months seemed to them to be only a few moments.  A similar contraction of time was experienced by the Vrndavana cowherd boys stolen by Lord Brahma.  This is described in the following words of Srimad Bhagavatam (10.14.43):
	“Although they had been absent for an entire year, the cowherd boys thought that year to be as long as half a moment.”
11	That Lord Krsna returned to Vrndavana after killing Kamsa, Salva, and Dantavakra is alluded to in many verses that describe the worship of Lord Krsna as the master of Vrndavana and the killed of Kamsa.  That both descriptions are found in the same verses confirms the explanation that Lord Krsna returned to Vrndavana after killing Kamsa.  Examples of this may be found in the following statements of the Baudhayana-sastra:
	“O Lord Govinda, O Supreme Personality of Godhead who is worshipped by Lord Indra, the king of the demigods, O Lord who killed Kamsa, and who is very dear to the gopis.”
	“O Lord Govinda, O Supreme Controller, O killer of Kamsa, O Lord who is very dear to the gopis.”

Srila Jiva Gosvami’s
Sri Krsna-sandarbha
An Essay on Lord Krsna
Volume Six

12	When Lord Krsna explained to the gopis that they would again meet Him, this should be taken as a prediction of His return to Vrndavana.  The following verses may be taken as examples of this prediction:
	“My dear gopis, by constantly remembering Me, you will quickly attain My association.”*
				Srimad Bhagavatam 10.47.36
	“O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have attained My favour.”*
				Srimad Bhagavatam 10.82.44
13	That the gopis were again to attain Lord Krsna’s association is also confirmed by the following statement of Srimad Bhagavatam (10.83.1):
	“Lord Krsna is the spiritual master and ultimate destination which was to be attained by the gopis.”*
14	Although the greatly elevated gopis were extremely dear to Lord Krsna from the very first time they met Him, they still were separated from Him for a certain time.  Their reunion with Him and the end of their separation from Him is alluded to in the following verses of Srimad Bhagavatam (11.12.8, and 11.12.10 and 11.12.11):
	“All the inhabitants of Vrndavana, including the gopis, cows, unmoving creatures, the twin arjuna trees, animals, living entities with stunted consciousness, bushes and thickets and snakes like Kaliya all achieved the perfection of life by unalloyed love for Me and thus very easily achieved Me.”***
15	“The residents of Vrndavana headed by the gopis were always completely attached to Me with deepest love.  Thus when I, along with My brother Balarama, was brought to Mathura City by My uncle Akrura, the residents of Vrndavana suffered extreme mental distress due to separation from Me, and could not find any other source of happiness in their lives.”***
16	“Dear Uddhava, all of those nights which the gopis spent with Me, their most dearly beloved, in the land of Vrndavana, seemed to them to pass in less than a moment.  Bereft of My association, however, those same nights appeared to the gopis to drag on forever, as if each night were equal to a day of Brahma.”***
17	We may note that in these verses the verbs ‘dadrsuh’ (saw) and ‘babhuvuh’ (became) are in the past tense.  Using the past-tense, these verses describe the gopis’ unhappiness because of separation from Krsna and their experiencing a single night to be as long as a day of Brahma because of Lord Krsna’s absence.  Because these activities are described in the past, we may conclude that they are no longer happening at the time Lord Krsna spoke these verses to Uddhava.  At that time the gopis’ separation from Lord Krsna had ended, and they were continually enjoying pastimes with Him in His aprakata form.
Anuccheda 176
1	The Lord’s presence in His prakata (visible to the conditioned souls) and aprakata (invisible to the conditioned souls) forms is ultimate one.  There is no real distinction between prakata and aprakata.  Always engaged in ecstatic meditation on Lord Krsna and perceiving Him in His aprakata form, the gopis forgot even about their own names and forms.  This is described in the following verse of Srimad Bhagavatam (11.12.12) where Lord Krsna says:
	“My dear Uddhava, just as the great sages in yoga trance merge into self-realisation like rivers merging into the ocean, and are thus not aware of material names and forms, similarly the gopis of Vrndavana were so completely attached to Me within their minds that they could not think of their bodies, nor of this world, nor of their future lives.  Their entire consciousness was simply bound up in Me.”***
2	In this verse Lord Krsna describes the gopis’ ecstatic love for Him in the mood of separation.  Having gotten the blissful opportunity to again see Lord Krsna and associate with Him, the gopis became absorbed in continuously thinking of Him.  This continuous thought of Lord Krsna absorbed all their attention, and eventually they could no longer think of who they were of what their possession or status was.  They could  not understand if they were only remembering Lord Krsna (aprakata) or whether Lord Krsna was actually present before them (prakata), they were so intently meditating upon Him.
3	The gopis were unable to make any distinction between the names and forms (nama-rupe) in the Lord’s prakata and aprakata pastimes.  In both prakata and aprakata pastimes the Lord manifests the same form and His associates are also the same, He and His associates have the same names and forms, and the pastimes are also the same.  Actually prakata and aprakata are the same, except that when the Lord and His pastimes are visible to the conditioned souls they are called prakata, and when they are not seen by the conditioned souls, they are called aprakata.  We may also note in this connection that the phrase ‘pravista iva’ (as if they had entered) indicates that the prakata and aprakata pastimes of the Lord did not merge together and become one series of pastimes.  The prakata and aprakata pastimes were always identical, even from the very beginning, and therefore it is not possible for them to join together, for they never had been separate.  For this reason, Lord Krsna said ‘as if they had become one’.  We may also note that the word ‘nama-rupe’ is a samahara-dvandva-samasa (names and forms).
4	In order to explain that the names and forms of the Lord and His devotees are the same in both prakata and aprakata pastimes, Lord Krsna gives the following example: ‘yatha samadhau munayah’ (just as great sages in the yoga trance of nirvikalpa-samadhi merge into self-realisation).  In other words, the Lord explains that the names and forms of the prakata and aprakata pastimes are not different, just as the minds of the yogis are not different from the object of their meditation.
	Lord Krsna then gives another example to explain that the prakata and aprakata pastimes are actually identical.  The Lord says: ‘yathabdhi-toye nadyah’ (just as rivers merge into the ocean).  This example may be taken to describe the prakata and aprakata pastimes.  In other words, just as the water flowing in different places of a river is not different from the water at the river’s mouth about to enter the ocean, in the same way the Lord’s prakata and aprakata pastimes are non different.  In other words, because the gopis were immersed in constant meditation upon Lord Krsna, they perceived His presence directly, and for them there was no distinction of prakata and aprakata.
	These examples of the yogis’ meditation and the rivers’ entering the ocean should be taken as explaining the non-difference of the Lord’s prakata and aprakata pastimes.  They should not be taken to explain that all variety is meaningless, as the impersonalists would have it.
	The Lord’s pastimes are described in the following way in the Vedanta-sutra (2.1.33):
	“The activities of the Supreme Personality of Godhead may appear like those of an ordinary human being, but they are not so in actual fact.  They are all transcendental pastimes, and not in any way like the fruitive actions of the conditioned souls.”
	In this way we have described the Lord’s prakata and aprakata pastimes and the gopis’ direct association with Lord Krsna by continuously meditating upon Him in ecstatic love.
Anuccheda 177
1	That the gopis attained the direct association of Lord Krsna in His original form by always meditating upon Him is confirmed in the following explanation spoken by Lord Krsna (Srimad Bhagavatam 11.12.13):
	“All those hundreds and thousands of gopis were unaware of My actual position, understanding Me to be their most charming lover and ardently desiring Me in that way.  Thus, intimately associating with Me, the gopis attained Me, the Supreme Absolute Truth.”***
2	We may note in this verse that the word ‘brahma’ means ‘the Supreme Absolute truth’, which should be understood to mean the transcendental form of the Supreme Personality of Godhead.  If one argues that the word ‘brahma’ means the impersonal Brahman effulgence, still the word ‘brahma’ means Lord Krsna, for the Brahman effulgence is the emanation of the bodily rays of Lord Krsna.  This is confirmed in the following verse of Bhagavad-gita (14.27), where Lord Krsna says:
	“I am the basis of the impersonal Brahman.”
	Therefore the phrase ‘brahma prapuh’ indicates that the gopis attained the association of the Supreme Personality of Godhead, Lord Krsna.
3	Some of the gopis were intimate eternal associates of Lord Krsna and manifestations of His internal potency, whereas many hundreds and thousands of other gopis and residents of Gokula were pure devotees who were being elevated to that position from the status of conditioned souls.  This second group is described in the following words (Srimad Bhagavatam 11.12.8):
	“It is only by pure love and devotion for Lord Krsna that the gopis, surabhi cows, and other residents of Vraja were able to attain His association.”***
	In this way we may understand that the residents of Gokula were divided into these two groups.
4	Someone may ask what is the name of this ‘brahma’ attained by the gopis.  The Lord answers the question when He says ‘mam krsnakhyam eva’ (I am the Supreme Brahman, and My name is Krsna).
	Lord Krsna is the Supreme Personality of Godhead.  This is confirmed by all Vedic literatures.  For example the Srimad Bhagavatam says:
	“The Absolute Truth has a humanlike form.”
	In the Gopala-tapani Upanisad the question is asked:
	“Of all the features and forms of the Absolute Truth, what is His ultimate feature and original form?”
	To this question the following answer is given:
	“Lord Krsna is the ultimate feature and the original form of the Absolute.”
	Therefore, when it is described that the gopis attained the Brahman, it does not mean that they attained something impersonal.  Rather, it means that they attained the association of the Supreme Person, Lord Krsna.
5	One may ask: What relationship did the gopis have with Lord Krsna?
	The answer to this question is found in the words ‘ramanam jaram’ (Lord Krsna was the gopis lover).  We may carefully note the distinction between the words ‘ramana’ (lover) and ‘nandana’ (son).  For example, when we say “mitra-ramana’, we mean “Mitra’s lover or husband”, and when we say ‘mitra nandana’ we mean ;Mitra’s son’.
6	We may understand that the word ‘brahma’ in this verse refers to the personal form of Sri Krsna, The Supreme Personality of Godhead, by studying the context of the word.  In this context to interpret the word ‘brahma’ to mean  the impersonal Brahman effulgence would be inappropriate.  The word must mean Lord Krsna here.  The appropriate meaning of a word may be seen by the context in which it is used.  For example, the word ‘kata’ may mean ‘fearful’, ‘expanded’, ‘visible’, or ‘beautiful’.  The only way to determine the proper meaning in particular sentence is obviously to study the context in which the word is used.  In the context of this verse the word ‘brahma’ clearly refers to Lord Krsna.
7	In this verse the word ‘jara’ (paramour) should be understood to mean ‘husband’.  The word ‘jara’ here is a playful figure of speech (as described in the nyaya-sastra) and does not exactly convey the simple face-value of the word.  Actually Lord Krsna was the eternal husband of the gopis, and they had no other lover of husband other than Lord Krsna.  The idea that the gopis had other husbands and that Lord Krsna was their paramour was an illusion existing only in the gopis’ imagination.  They considered Lord Krsna their paramour, although in face He was their husband.
8	That Lord Krsna is the eternal husband of the gopis is confirmed in the following statement of Srimad Bhagavatam (10.33.35):
	“Lord Krsna was the gopis’ husband.”
	It also may be understood that because Lord Krsna is the Supreme Personality of Godhead, the ultimate source of all emanations, and the supreme protector of all living entities, He is the natural master of all living entities and the natural husband of all women.  For these reasons, therefore, it is appropriate to say that Lord Krsna is the husband of the gopis (and not their paramour).
9	That Lord Krsna is the ultimate master and husband and living entities is described by Pingala in the following words (Srimad Bhagavatam 11.8.34 and 39):
	“I am now completely satisfied and I have full faith in the Lord’s mercy.  Therefore I will maintain myself with whatever comes of its own accord.  I shall enjoy life only with the Lord as my husband because He is the real source of love and happiness.”***
	“The Supreme Personality of Godhead is absolutely the most dear one for all living beings because He is everyone’s well-wisher and Lord.  He is the supreme Soul situated in everyone’s heart.  Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just as Laksmi-devi.”***
10	Srimati Laksmi-devi also confirms that Lord Krsna is the ultimate husband of all living entities (Srimad Bhagavatam 5.18.20):
	“He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a husband and protector.  Therefore, my Lord, you are the only husband, and no one else can claim this position.  If you were not the only husband, You would be afraid of others.  Therefore persons learned in all Vedic literature accept only Your Lordship as everyone’s master, and they think no one else a better husband and protector than You.”*
11	In this verse (Srimad Bhagavatam 11.12.13, quoted in Anuccheda 178, text 1) Sri Krsna is described in different ways.  First He is described as the gopis’ paramour (jaram), and then as the gopis’ husband (ramanam).  These descriptions are then superseded by the description of Him as the supremely opulent Personality of Godhead.  It should be understood that the conception of Lord Krsna as the gopis’ paramour is corrected by the description of Him as the gopis’ husband.  This description also is corrected by the description of Him as the Supreme Personality of Godhead.
12	In this verse three conceptions of Lord Krsna are presented, each one correcting the preceding one.  The idea that Lord Krsna is the gopis’ paramour is superseded by the description of Him as their husband.  That description is also superseded by the description of Him as the Supreme Personality of Godhead.  Although the word ‘ramana’ precedes the word ‘jara’ in this verse, it should be understood to be before it in the sequence of ideas (which is more important than the mere sequence of words).  This is described in the following statement of the nyaya-sastra:
	“The Vedic literatures should be understood according to their context.”
	An example may be seen in the interpretation of the Vedic statement beginning with the words ‘dadhna juhoti’.
13	We may also note that the unmarried gopis prayed to goddess Katyayani to have Lord Krsna as their husband.  Their prayers are recorded in the following words of Srimad Bhagavatam (10.22.2):
	“The unmarried girls used to pray with great devotion to the goddess Katyayani, addressing her as follows: O goddess please be kind to us, and arrange for our marriage with the son of Nanda Maharaja, Krsna.”*
	It should be understood that Lord Krsna is very inclined to fulfil this desire of the pure-hearted gopis.  There is no reason for us to assume that He did not.
14	Lord Krsna personally fulfilled the gopis’ wish, and He accepted them in the following words (Srimad Bhagavatam 10.22.21):
	“My dear gopis, yorudesire to have Me as your husband will be fulfilled because with this desire you have worshipped goddess Katyayani.  I promise you that during the next autumn season you shall be able to meet with Me, and you shall enjoy Me as your husband.”*
15	That Lord Krsna returned to Vrndavana, and that He was the actual husband of the gopis is confirmed by all siddhanta-sastras and rasa-sastras, and by all philosophers and poets, ancient and contemporary, engaged in describing the Supreme Lord’s pastimes, which are sometimes like the activities of an ordinary human being, and sometimes are extraordinary and superhuman.  These conclusions are also confirmed in the Lalita-Madhava-nataka by Srila Rupa Gosvami, whose lotus feet are my life and soul, and they are also confirmed by the Supreme Personality of Godhead Himself in the following words (Srimad Bhagavatam 10.47.34-37):
	“My dear gopis, although you were accustomed to love Me from the very beginning of your lives, in order to increase your superexcellent love for Me, I have purposely separated Myself from you.  I have done this so that you may be in constant meditation on Me.”*
	When a women’s beloved is away, she thinks of him meditatively, and he is present before her.  In fact, she is more conscious of him than when he was actually present.  In the same way you have become more conscious of Me in this condition of separation than when I was directly present before you.*
	“My dear gopis, because you constantly think of Me without thinking of anyone else, or ever forgetting Me, You will quickly attain Me.*
	“My dear gopis, when I performed the rasa dance with you in the evening of the sarat season in this forest of Vrndavana, some fortunate gopis were forcibly prevented from going to see Me.  These gopis immediately left their bodies and quickly attained My eternal association by constantly thinking of My transcendental glories.  In this way they quickly attained Me by thinking of Me.”*
	From this we may understand that the conception that Lord Krsna is the gopis’ paramour is fraught with danger and calamity.  Such a conclusion is not correct and it is not supported by the evidence of Vedic literature.
16	When Lord Krsna was enjoying His prakata pastimes in Vrajabhumi, it was very difficult for the millions of gopis to conceal the great ecstatic love they felt for Him.  This is described in the following verses of Srimad Bhagavatam (10.35.16-17):
	“Another gopi said: My dear friend, when Krsna returns home with His cows, the footprint of the soles of His feet - with flag, thunderbolt, trident, and lotus flower - relieves the pain the earth feels when the cows traverse it.  He walks in a stride which is so attractive, and He carries His flute.  Just by looking at Him we become lusty to enjoy His company.  At that time, our movements cease.  We become just like trees and stand perfectly still.  We even forget what we look like.”*
17	As Lord Krsna was departing for Mathura, the gopis found I very difficult to conceal their ecstatic love for Him.  This is described in the following statement of Srimad Bhagavatam (10.39.26):
	“The gopis prayed to the demigods to create some natural disturbance, such as a hurricane, storm or heavy rainfall, so that Krsna could not go to Mathura.  They began to consider: Despite our elderly parents and guardians, we shall personally stop Krsna from going to Mathura.  We have no other alternative than to take this direct action.  Everyone has gone against us to take away Krsna from our sight.  Without Him we cannot live for a moment.”*
18	The gopis’ anxiety at Lord Krsna’s departure from Vrndavana is also described in the following verse (Srimad Bhagavatam 10.39.29):
	“The gopis became more and more grief-stricken at Krsna’s leaving Vrndavana.  They could not check their minds, and they began to cry loudly, calling the different names of Krsna, ‘O dear Damodara! Dear Madhava!”*
19	Lord Krsna described the gopis’ great love for Him in the following words (Srimad Bhagavatam 10.46.4):
	“The gopis are always absorbed in thoughts of Me.  They have dedicated body, desire, life and soul to Me.  I am anxious not only for the gopis, bit for anyone who sacrifices society, friendship, love and personal comforts for Me.  It is My duty to protect such exalted devotees.  The gopis are the most dear.  They are always thinking of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me.  They are keeping alive simply by thinking that I am returning to them very soon.”*
20	The gopis’ great love for Lord Krsna in separation from Him is also described in the following words (Srimad Bhagavatam 10.47.9-10):
	“Uddhava understood that gopis of Vrndavana were all simply absorbed in the thought of Krsna and His childhood activities.  While talking about Krsna with Uddhava, they forgot all about their household business.  They even forgot about themselves as their interest in Krsna increased more and more.”*
21	The ecstatic love of gopis in separation from Lord Krsna is also described in the passage narrating Srimati Radharani’s taking a bumble-bee as Lord Krsna’s messenger.  This passage begins with the following verse (Srimad Bhagavatam 10.47.11):
	“One of gopis, namely Srimati Radharani, was so much absorbed in thoughts of Krsna by dint of Her personal touch with Him that She actually began to talk with a bumblebee, which was flying there and trying to touch Her lotus feet.  While another gopi was talking with Krsna’s messenger Uddhava, Srimati Radharani took that bumblebee to be a messenger from Krsna and began to talk with it as follows: ‘Bumblebee, you are accustomed to drinking honey from the flowers, and therefore you have preferred to be a messenger of Krsna, who is of the same nature as you.”*
22	Uddhava glorifies the exalted nature of the gopis in the following words (Srimad Bhagavatam 10.47.54):
	“The gopis of Vrndavana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge.  On, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndavana because the gopis trample them and bless them with the dust of their lotus feet.’*
23	The gopis also revealed their ecstatic love for Krsna when they spoke to Lord Balarama (Srimad Bhagavatam 10.65.9):
	“When the gopis arrived, Lord Balarama glanced over them with loving eyes.  Being overjoyed, the gopis, who so long been mortified on account of Krsna’s and Balarama’s absence, began to ask about the welfare of the two brothers.  They laughed and specifically asked Balarama whether Krsna was enjoying His life surrounded by the enlightened women of Dvaraka Puri.  ‘Does He sometimes remember His father Nanda and His mother Yasoda and the other friends with whom He so intimately behaved while He was in Vrndavana?  Does Krsna have any plans to come here to see His mother Yasoda, and does He remember us gopis, who are now pitiably bereft of His company?  Krsna might have forgotten us in the midst of the cultured women of Dvaraka, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands.  When He does not come, however, we simply pass our time by crying.  If only He would come here and accept these garlands that we have made.’”*
24	The gopis continued (Srimad Bhagavatam 10.65.11):
	“Dear Lord Balarama, descendant of Dasarha, You know that we would give up everything for Krsna’s friendship.  Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation.”*
25	In these verses (Srimad Bhagavatam 10.39.26 and 29, quoted in text 17 and 18) the gopis attempted to stop Lord Krsna from going to Mathura (nivarayamah).  Impelled by ecstatic love, they could not restrain themselves (visrjya lajjam), and they began to cry loudly, calling the different names of Krsna.  Indeed, all the residents of Gokula were crying and the gopis were trying to stop Krsna from going to Mathura.
26	The gopis’ ecstatic love for Lord Krsna is seen in Srimad Bhagavatam 10.47.9-10 (quoted in text 20).  How much more is it seen in the description of Srimad Bhagavatam 10.65.11 (quoted in text 24)?  This is not like the first stirrings of love.  The gopis gave up their mothers, children, brothers and relatives for Lord Krsna’s sake.
27	Sometimes the gopis manifested symptoms of transcendental insanity because of their intense love for Krsna and their separation from Him.  For example (Srimad Bhagavatam 10.65.9 quoted in text 23) when the gopis, aggrieved at their separation from Lord Krsna, inquired about Krsna from Lord Balarama, they laughed (gopyo hasantyah) as they spoke.  Such distressed and inappropriate laughter is a symptom of insanity.  Another example of transcendental insanity is seen when Srimati Radharani addressed the bumblebee, taking it to be a messenger of Krsna (Srimad Bhagavatam 10.47.11, quoted in text 21).
28	The gopis abandonment of their mothers and other relatives may also be taken as another symptom of their transcendental insanity (Srimad Bhagavatam 10.65.11, quoted in text 24).  In this way numberless gopis were unable to conceal their ecstatic love for Lord Krsna, and they often manifested the symptoms of transcendental insanity.
29	Because of the great suffering of separation from Krsna, the residents of Vrndavana became insane.  In this condition they tried for some time to conceal their ecstatic love for Lord Krsna, and everyone in Vrndavana, impelled by this transcendental insanity forgot about the marriages of Lord Krsna and the gopis.  Imagining the gopis to be the wives of others, the maddened inhabitants of Vrndavana considered the love of Krsna and the gopis to be the relationship of paramour with the wives of others.  When the exalted devotees expert in understanding the mellows of devotional service carefully studied the entire situation in Vrndavana, they came to this conclusion.  They were perfectly convinced that the dealings of Lord Krsna with the gopis did not in any way violate the principles of morality.
30	Sexual immorality is of two kinds: parakiya and para-sparsa.  The idea that Lord Krsna’s dealings with the gopis are on the level of these sinful activities completely destroys the proper understanding of the mellows of devotional service.  His misconception was carefully refuted by Sukadeva Gosvami (Srimad Bhagavatam 10.33.29-36) in His explanation of the rasa-dance to Maharaja Pariksit.  Srila Sukadeva Gosvami presented to Maharaja Pariksit various arguments that could be appreciated by him and his associates, who were all aware of Lord Krsna’s transcendental opulence.  Although Sukadeva Gosvami’s explanations were presented in terms of Lord Krsna’s opulent feature (aisvarya), which is most prominently manifested in Dvaraka-dhama, these arguments apply very well to Lord Krsna’s pastimes in Vrndavana which appear like those of an ordinary person, but are actually beyond the limitations of the material world.
31	We may note in this connection that the cowherd men were unaware that their wives had gone to dance with Lord Krsna.  This is confirmed in the following statement of Srila Sukadeva Gosvami (Srimad Bhagavatam 10.33.37):
	“The so-called husbands of the gopis felt no enmity towards Lord Krsna.  Enamoured by the influence of the external energy of Krsna, they thought that their wives were sleeping by their sides.  They could not understand that they had gone to dance with Krsna.”*
32	This verse says that the cowherd men did not blame Lord Krsna for performing the rasa-dance with the gopis.  They thought: “Lord Krsna is more dear to us than our homes, land, wealth, friends, wives, children or even our own life-breath.  If He dances with the wives of others, that inauspicious action becomes supremely pure and auspicious because it’s performed by Him.  Therefore there is no reason to criticise Him in any way.”  This verse also states that the cowherd men, bewildered by the Lord’s maya were unaware that their wives had gone to dance with Lord Krsna.  The gopis went to Lord Krsna in their original spiritual forms, and by Lord Krsna’s potency, illusory material forms that resembled the gopis’ forms were left at the homes of the cowherd men, who took these forms to be their wives.  In this way the cowherd men were unaware that their wives had gone to dance with Krsna.  They thought their wives were sleeping by their sides.
33	In order to protect the gopis’ morality, the Lord’s supremely expert yogamaya potency arranged that the gopis, who are full of pure love for Lord Krsna and most dear to Him, would marry Lord Krsna, whom they always consider to be their real husband.  When associating with Lord Krsna, the gopis assume their original spiritual forms, and again, when associating with their so-called cowherd husbands, they manifest another, illusory form, different from their original spiritual forms.  All this is performed by the agency of the Lord’s yogamaya potency in order to preserve the moral conduct of the gopis and free them from a situation that would distress them.
34	In many places of Srimad Bhagavatam the original spiritual forms of the gopis are described.  For example, the description of the gopis feelings of separation from Lord Krsna (Srimad Bhagavatam Canto 10 Chapter 35) is spoken by the gopis in their original feature, and the account of the rasa-dance (beginning with Srimad Bhagavatam Canto 10, Chapter 28) describes the gopis in their original forms.
35	When the gopis wanted to join Lord Krsna in the rasa-dance, their superiors and so-called husbands tried to check them.  However, because the gopis are pure devotees of Krsna, they cannot be restrained in their attempt to meet Him.  This is described in Srimad Bhagavatam (10.8.18):
	“Demons (asuras) cannot harm the demigods, who always have Lord Visnu on their side.  Similarly, any person or group attached to Krsna is extremely fortunate.  Because such persons are very much affectionate towards Krsna, they cannot be defeated by demons like the associates of Kamsa (or by the internal enemies, the senses).”*
	That the gopis were beyond the control of their so-called husbands, also demonstrates that the gopis did not really have any husband other than Krsna.
36	In Srimad Bhagavatam (10.29.19) we find mention of the gopis children.  This should be assumed to refer to the younger children of the gopis’ mothers, or to the children of the other elderly gopis.  The idea that the word ‘apatya’ here refers to the gopis’ own children is a vulgar idea.  This idea is an inappropriate mixing of rasas (rasabhasa).
37	Srila Sukadeva Gosvami explains (Srimad Bhagavatam 10.32.26):
	“Simply by hearing about Lord Krsna’s transcendental pastimes, one becomes attached to the Lord.”
	If the gopis had children by others, that would be an unpleasant and vulgar situation, and it would make the Lord’s pastimes not at all pleasing and attractive.  Because Lord Krsna’s pastimes are always attractive, therefore it must be understood that the gopis did not have children.
38	The idea that the gopis had husbands other than Krsna, and children also, is vulgar and incorrect.  This is confirmed by Srila Sukadeva Gosvami (Srimad Bhagavatam 10.33.25):
	“While strolling on the bank of the Yamuna, Krsna recited various kinds of poetry.  He thus enjoyed the company of the gopis in the soothing moonlight of autumn.”*
39	That the children mentioned in this connection were not the gopis’ own children, but the children of others, is also confirmed in the following statement of Srimad Bhagavatam : “The gopis were feeding the children milk.”  We may note that this passage does not specify ‘their own’ children, and does not say that the gopis were feeding the children milk from their breasts.  From this we may conclude that these were not the gopis’ own children.
40	When Lord Krsna was about to perform the rasa dance, He joked with the gopis, saying (Srimad Bhagavatam 10.29.19):
	“My dear friends, I can understand that you have left your homes, without permission of your guardians; therefore I think your mothers, your fathers, your elderly brothers or even your sons, and what to speak of your husbands, must be very anxious to find you.”*
	This description of the gopis’ husbands and sons should be taken as a joking fabrication invented by Krsna.  This view may be easily accepted by studying the nature of these joking words spoken by the Lord.  Accepted as joking words, this statement is perfectly compatible with the mellows of devotional service.  If these words, however, are taken to be literally true, they are a vulgar expression of that which is incompatible with the mellows of devotional service.  Therefore, in this instance the literal interpretation should be abandoned.
41	In some circumstances there may be references to the gopis’ ‘husbands’, these references are only according to the understanding of ordinary people.  In truth, the gopis had no real husband except for Krsna.  This description of the gopis’ husbands found in Srimad Bhagavatam 10.29.29 and other places should be understood in that way.
42	The gopis always thought of Lord Krsna as their husband.  This is described by Lord Krsna Himself in the following statement to Uddhava (Srimad Bhagavatam 10.46.4):
	“The gopis always meditate upon Me as their dearmost husband.”
43	The gopis themselves describe Lord Krsna as their only husband (Srimad Bhagavatam 10.21.9):
	“My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krsna’s lips independently and leave only a taste for the gopis for whim the nectar is actually meant.  The forefathers of the flute, the bamboo trees, shed tears of pleasure.  His mother, the river, on whose bank the bamboo was born, feels jubilation and therefore her blooming lotus flowers are standing like hair on her body.”*
44	From these descriptions of Srimad Bhagavatam we may understand that Lord Krsna was the real husband of the gopis.  The cowherd men who appeared to be the gopis’ husbands according to external vision were illusory presentations fashioned by the Lord’s yogamaya potency.  Understood in this way, the statement of Srimad Bhagavatam (10.33.37, quoted in text 31):
	“The gopis’ husbands harboured no ill feelings toward Lord Krsna.” Does not at all contradict the statement that Lord Krsna was the only real husband of the gopis.
45	That Lord Krsna is the husband of the gopis is also confirmed in Gopala-tapani Upanisad, where Durvasa Muni says to the gopis ‘Lord Krsna is your husband.”
46	That the gopis are Lord Krsna’s wives is also confirmed in the following statement of Srimad Bhagavatam:
	“The gopis were Lord Krsna’s wives.”
47	Srimad Bhagavatam also explains:
	“The gopis had taken shelter of the Lord’s internal potency known as yogamaya.”
	In order to facilitate the Lord’s pastimes with His devotees, the yogamaya potency manifested the gopis in two different ways.  By the agency of yogamaya, the gopis appeared in their original spiritual forms and associated with Lord Krsna.  In these original forms Lord Krsna was their only husband.  Then again, illusory representations of the gopis were also manifested in Gokula, and these illusory forms became the wives of the various cowherd men.  In this way, when the gopis went to join Lord Krsna in the rasa-dance, they went in their original spiritual forms, whereas the illusory forms manifested by yogamaya remained with their various gopa-husbands.  In this way, in their original forms, the gopis obtained Lord Krsna as their only husband (svarupena mama eva ramanam praptah).
48	These illusory representations of the gopis were expansions of their names and shadow reflections of their forms.  Just as the reflection of a fruit cannot be tasted however, these reflections of the gopis were not actually the wives of the cowherd men.  The entire relationship was illusory.  The gopis were actually the wives of Lord Krsna.  The gopis’ mothers, fathers, friends, and relatives desired that Lord Krsna would become the gopis’ husband, and the Lord fulfilled their desire.
Anuccheda 178
1	Lord Krsna’s prakata (visible to the conditioned souls) and aprakata (invisible to the conditioned souls pastimes, which have already been discussed in these pages, were also described in Srimad Bhagavatam (11.12.16) in the following question by Sri Uddhava and the answer given by Lord Krsna:
2	“Sri Uddhava said: O Lord of all masters of mystic power, I have heard Your words, but the doubt in my heart does not go away; thus my mind is bewildered.”***
3	In this verse the words ‘tava vacam srnvatah’ means ‘hearing these words’.  ‘Atma-sthah samsayah’ means ‘my inability to understand what You have said in the last three chapters has not gone away’.  Why?  ‘Because my mind is bewildered by Your statement (Srimad Bhagavatam 11.12.10):
	When Akrura took Balarama and Me to Mathura, the gopis, their hearts full of love for Me, were tormented by separation from Me and could see no happiness apart from Me.
	How is it that they always have Your association?  It seems that they do not have Your association.”
Anuccheda 179
1	In order to resolve Uddhava’s doubt, Lord Krsna spoke the following two verses (Srimad Bhagavatam 11.12.17-18):
	“My dear Uddhava, I am the life of all living entities, and I am especially the life of the residents of Vraja.  Although I appear in both prakata and aprakata forms, I am now present in Vrndavana in My aprakata form, along with My friends, the cowherd men, boys and gopis.  Although present in My aprakata transcendental form, endowed with transcendental senses, I am generally invisible to the conditioned souls, although they may perceive Me with their minds, by meditating upon Me with devotion.”
2	In this verse the words ‘sa esa jivah’ means ‘I, who am the Supreme Personality of Godhead, the life of all universes, and specifically the life of the residents of Vraja.”  The words ‘pranena ghosena’ means ‘with the residents of Vraja, who are more dear to Me than life’.  The words ‘vivara-prasutih means ‘I, who appear in manifest (prakata) and unmanifest (aprakata) pastimes’, and the words ‘guham pravistah’ means ‘I am now appearing in Vraja in my unmanifest (aprakata) feature, invisible to the eyes of the conditioned souls.”
3	How is He manifest?  What does He do?  The Lord says the word ‘matra’, which means ‘with My eyes and other senses’.  He says ‘svarah’, which means ‘in My transcendental form’.  The word ‘iti’ here means ‘in this way’ and ‘sthavistah’ means ‘manifest before My personal associates’.  ‘Suksmam’ means ‘not seen by outsiders, the neophyte devotees’.  ‘Manomayam means ‘entered the heart’ and ‘rupam upetya’ means ‘manifesting’.
Anuccheda 180
1	Lord Krsna explains His prakata appearance and pastimes by giving the following example (Srimad Bhagavatam 11.12.18):
	“When firewood is rubbed together, heat is produced by contact with air, and by vigorously rubbing the sticks, a spark of fire appears.  Once the fire is kindled, ghee is added and the fire blazes.  Similarly, I become manifest in this world in My prakata pastimes.”***
2	In this verse an example is given to explain the Lord’s birth-pastimes within this material world.  The same example was also given by Sri Uddhava in the following words (Srimad Bhagavatam 3.2.15):
	“The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.”*
	One who understands the confidential truth about Lord Krsna’s descent to this material world can properly understand the meaning of this example (jyam vani).
3	Some readers may doubt that the words ‘iyam vani’ mean ‘this explanation may be given’.  They may say that the words actually mean ‘The Supreme Personality of Godhead appears in the form of the Vedas’.  This interpretation cannot be accepted, however, because a few verses after this (11.12.27), in the verse beginning with ‘evam gadih’, Lord Krsna uses the word ‘gadih’ (synonymous with ‘vani’) to mean ‘speech’.  The two words should be accepted to mean the same thing (speech).  They do not mean ‘the Vedas’ in this context.  This explanation is corroborated by the comments of Srila Sridhara Svami.
Anuccheda 181
1	At this point someone may object, saying that although Lord Krsna’s return to Vrajabhumi is clearly described in the Uttara-khanda of the Padma Purana, it is only hinted at in the Srimad Bhagavatam.  The reason this is not openly described in Srimad Bhagavatam is that Sukadeva Gosvami wanted to conceal this confidential pastime from the understanding of the ordinary conditioned souls, and at the same time describe it to the intimate devotees of the Lord.  In order to fulfil both purposes Sukadeva Gosvami described this pastimes in an indirect way, so that the intimate devotees could understand it and others would not understand it.  This method of speaking is described by Lord Krsna Himself in the following words of Srimad Bhagavatam (11.21.35):
	“The explanation of the Vedas and the great sages are very obscure and are not easily understood.  This is not accidental, but deliberate. For in this way I am not exposed to the materialists.  Only the pure-hearted devotees can understand the truth about Me by reading the Vedas or hearing the descriptions of the sages.”
2	The insignificant author of this book (Jiva Gosvami) prays that if I am wrong in my presentation of this matter, may the merciful Lord Krsna, who is very dear to the residents of Gokula, please forgive me.
3	At a certain point in Lord Krsna’s pastimes, He became no longer present to the eyes of the conditioned souls in Vrndavana and Dvaraka.  At that time He remained in those two holy places in His aprakata (unmanifest) form, and there was no longer any distinction between prakata and aprakata.
	Because the members of the Yadu dynasty are the Lord’s eternal associates, they also remained in Dvaraka with the Lord, although all of them were invisible to the eyes of ordinary living entities.  The fratricidal war that destroyed the Yadu dynasty and the other activities culminating in the Lord’s departure from the earth planet are the play of the Lord’s illusory potency, and the reality of all these activities is different from what first seems to be.  Lord Krsna considered that after His departure from the earth the members of the Yadu dynasty would be afflicted by separation from Him and in a maddened condition would destroy the earth.  In order to prevent this, Lord Krsna arranged that the Yadu dynasty would leave the earth before His own departure.
4	The reason for the destruction of the Yadu dynasty is given in Srimad Bhagavatam (11.1.3):
	“The Supreme Personality of Godhead used the Yadu dynasty, which was protected by His own arms, to eliminate the kings who with their armies had been the burden of this earth.  Then the unfathomable Lord thought to Himself, ‘Although some may say that the earth’s burden is now gone, in My opinion it is not yet gone, because there still remains the Yadava dynasty itself, whose strength is unbearable for the earth’”***
5	It should not be thought that the earth was overburdened by the impiety of the Yadu dynasty.  That the Yadu dynasty was supremely pious, and that the earth was not burdened by the Yadu’s impiety is confirmed in the following verses of Srimad Bhagavatam (11.1.8 and 10.90,46):
	“King Pariksit inquired: How could the brahmanas curse the Vrsnis, who were always respectful to the brahmanas, charitable and inclined to serve senior and exalted personalities and whose minds were always fully absorbed in thought of Lord Krsna?”***
6	“The Yadavas loved Krsna so intensely that in their regular activities - in sleeping, sitting, travelling, talking, sporting, cleansing, and bathing - they were simply absorbed in thoughts of Krsna and paid no attention to bodily necessities.”***
7	The earth continually carries many great mountains, oceans, and limitless other things without feeling overburdened.  Therefore we cannot properly say that the earth became overburdened merely by the increase of a ksatriya dynasty.  Clearly Lord Krsna had certain reasons for removing the Yadu dynasty from the earth, and the mere number of Yadavas was burdening the earth was certainly not one of them.
8	Lord Krsna thought: “It is not proper that the illusory activities of the destruction of the Yadavas by fratricidal war occur in the holy place of Dvaraka, which delights My pure devotees, and which is like a great ocean of My transcendental pastimes.  I shall therefore lead the Yadavas to Prabhasa-ksetra, and these illusory activities may occur there.”  For this reason Lord Krsna spoke the following words to the elder members of the Yadu dynasty (Srimad Bhagavatam 11.7.5):
	“My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact.  Let us go this very day to the most pious place Prabhasa.  We have no time to delay.”***
9	Lord Krsna spoke the following words to convince the Yadavas to leave Dvaraka and go to Prabhasa-ksetra where the fratricidal war and destruction of the Yadu dynasty could take place (Srimad Bhagavatam 11.6.34-38):
	“The Supreme Personality of Godhead said” Our dynasty has been cursed by the brahmanas.  Such a curse is impossible to counteract, and thus great disturbances are appearing everywhere around us.***
	“My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact.  Let us go this very day to the most pious place Prabhasa.  We have no time to delay.***
	“Once the moon was afflicted with consumption because of the curse of Daksa, but just by taking bath at Prabhasa-ksetra, the moon was immediately freed from his sinful reaction and again resumed the waxing of his phases.***
	“By bathing at Prabhasa-ksetra, by offering sacrifice there to placate the forefathers and demigods, by feeding the worshipable brahmanas with various delicious foodstuffs and bestowing opulent gifts upon them as the most suitable candidates for charity, we will certainly cross over these terrible dangers, through acts of charity, just as one can cross over a great ocean in a suitable boat.”***
10	We may note that in the last past of this statement (verses 37-38) the Lord hinted to the Yadavas that they would become liberated from the material world and enter the spiritual world.  They would attain spiritual bodies, like the Lord’s own body.
11	In the following verses (Srimad Bhagavatam 11.31.23-24), Lord Krsna describes His eternal residence in Dvaraka, accompanied by His liberated associates:
12	“O king, after Lord Hari, the supremely opulent Personality of Godhead, left His abode of Dvaraka, the ocean immediately rose and flooded it.”
13	“Remembrance of the holy abode of Dvaraka brings all-auspiciousness and drives away everything that is inauspicious.  The Supreme Lord Krsna stays eternally in the city of Dvaraka.”
14	To the eyes of the conditioned souls, it seemed that Lord Hari had abandoned Dvaraka, although actually He had not, for it is said that He never leaves Dvaraka (nityam sannihitas tatra).  All the Lord’s associates that had not descended with Him from the spiritual world were then sent by the Lord to Hastinapura, and by Lord Krsna’s order, the water of the ocean, which had surrounded Dvaraka like a great moat, rose and flooded the city, covering all the palaces and other buildings of Dvaraka.
15	Although identical with the Dvaraka in the spiritual world, the earthly Dvaraka manifest during Lord Krsna’s prakata pastimes became unmanifested after His departure.  The parts of Dvaraka that had been specially created by Visvakarma for the Lord’s manifest pastimes, and were therefore somewhat tinted with matter, and those parts of Dvaraka that were gifts from the demigods, such as the Sudharma assembly-house, were returned to their original places in the upper material planets, where the demigods reside.  The Dvaraka of Lord Krsna’s aprakata pastimes in the spiritual world is equipped with assembly houses and other paraphernalia far more opulent and dazzling than the Sudharma assembly house of the demigods.
16	In these verses the word ‘srimat’ describes Dvaraka as full of all beauty and opulence because of the grand palaces of the Yadavas and other residents of the city.  After Lord Krsna had abandoned Dvaraka, it was flooded by the ocean and even today some ruins of what was once Dvaraka may be seen in the middle of the ocean.  These remains of Dvaraka are famous among the people who live nearby.
17	In this verse the (Srimad Bhagavatam 11.31.23, quoted in text 12) the word ‘maharaja’ may be understood to be in the vocative case.  In this way it is used to address King Pariksit “O great King.”  The word ‘maharaja’ may also be taken as part of a compound word ‘maharaja-srimad-bhagavad-alayam’ which would then mean ‘Dvaraka, the eternal abode of the Supreme Personality of Godhead, which is full of all opulences and the residence of the great Yadava kings.”
18	It is not only that the city of Dvaraka still remains on this earth, but Lord Krsna also remains there accompanied by the members of the Yadu dynasty.  This is confirmed by the phrase (Srimad Bhagavatam 11.31.24, quoted in text 13):
	“The word ‘bhagavan’ here means ‘accompanied by all the opulences of the Yadu dynasty and the other residents of Dvaraka.”
19	In these verses the abode of Dvaraka is glorified in the following words:
	“Remembrance of the holy abode of Dvaraka brings all auspiciousness, and drives away everything that is inauspicious.”
	The use of the word ‘smrtya’ (by remembrance) in this verse indicates that the abode of Dvaraka is not directly visible at the present time.  This is true for Dvaraka in general, although the principal palace of Lord Krsna is a notable exception to this.  Lord Krsna’s principal palace is directly manifest even today.  This is described in the following verses of Visnu Purana (5.9-11):
20	“When the Yadavas had abandoned Dvaraka, the ocean flooded the entire city, covering everything with water, except for the principal palace of Lord Krsna, the worshipable Deity of the Yadavas, which was not covered.
21	“O brahmana, because Lord Krsna stays eternally in that principal palace of Dvaraka, that specific palace was not covered by the ocean, and even today it remains untouched by water.
22	“That principal palace of Lord Krsna is very sacred, and it purifies one from all sinful reactions.  In that place, even today, Lord Visnu enjoys transcendental pastimes.  Anyone fortunate enough to see this palace of the Lord becomes free from all sins.”
Anuccheda 182
1	The relationship between Lord Krsna’s prakata and aprakata pastimes is described in the following statement of Padma Purana, Uttara-khanda:
	“When the Lord’s prakata (manifest) pastimes are concluded, then the Lord enjoys aprakata (invisible to the conditioned souls) pastimes, which are eternal and never end.”
	The Lord remains within the material world for a certain time, performs His astonishing prakata pastimes, where sometimes the devotees have the opportunity to associate with Him, and sometimes again they become separated from Him.  When the prakata pastimes are completed, the Lord remains in His aprakata pastimes.
2	When Lord Krsna’s prakata pastimes are concluded and there is no longer any difference between the prakata and aprakata pastimes, the members of the Yadu dynasty whose love for Krsna is mixed with the knowledge of His transcendental opulences again meet Lord Krsna in the spiritual world.  At that time they think: “Lord Krsna is the Supreme Personality of Godhead.  He is our supreme master and the only goal of our lives.  To relish the wonderful bliss of sporting in the flowing nectarean rivers of His transcendental pastimes, He has now decorating the home of the crest jewel of the Yadu dynasty, Maharaja Vasudeva, who is convinced that Lord Krsna is His own son.”
3	The Yadavas think: “Lord Krsna is the Supreme Personality of Godhead, and He is our greatest friend and relative.  His transcendental activities plunge us in transcendental bliss.  He now enjoys sweet transcendental pastimes in His own spiritual abode, which is known as Mathura and Dvaraka, and which the demigod Brahma and those like him find very difficult to enter.”
4	Although the Yadavas and other residents of Mathura and Dvaraka think of Lord Krsna as the dearmost friend and relative, their love for Him is mixed with the knowledge that He is the Supreme, all-powerful and all opulent Personality of Godhead.  The residents of Vraja, however, are unaware that Lord Krsna is the Personality of Godhead.  They consider Him their master, friend, son or lover, and they love Him with undivided pure devotion.  When the Lord’s prakata pastimes are concluded, and there is no longer any distinction between prakata and aprakata pastimes, the residents of Vraja think:
5	“The same person who, His handsomeness the great wealth of the community of Gokula, the markings on His lotus feet worshipped by our eyes birth after birth, Himself a delight that brings limitless transcendental bliss greater than our desires or expectations, Himself a great sapphire born from the great jewel of Mahavana,....
6	...the same person who was attacked by Putana and a host of other demons sent by the wicked Bhoja king, but was saved when kind fate personally killed them all, who is like a moon descended for us cakora birds,...
7	...the same person who, granted great powers by the demigods and sages pleased by the multitude of His exalted virtues, at every moment protected us from the limitless sufferings of a host of calamities,...
8	...the same person who enlivened us with His exemplary good character, handsomeness, virtue, playfulness, intimate friendship, expert intelligence, and charming sweetness,...
9	...the same person the faint reflection of whose virtues filled us with bliss beyond what we could desire, the same person who shone with a wonderful sweetness at every moment,...
10	...the same person, who, famous as the Yadavas’ relative, established the city of Yadupuri (Dvaraka) to protect all the devotees and destroy the demon-kings,...
11	...the same person who, duty bound to stay there for a long time, by sending Uddhava and others again and again comforted us when our hearts burned in separation from Him,...
12	...the same person who was like an ocean of nectar reached by us when only our breath remained, our forms were filled with longings, and we had come to Kuruksetra on the pretext of a pilgrimage,...
13	...the same person who, hiding from the Yadavas foolishly proud of their kinship with Him, stayed with us for some months, and who, by showing love for us, and by saying ‘I am yours’, at every moment kindled our love for Him,...
14	...the same person who, knowing that we desired to stay in Vrndavana even more than we desired Him, and promising to return soon, sent us, who have full faith in Him, here,...
15	...that same person, even though His mission is not yet complete, fearing that without His return millions of us would give up our lives, has now suddenly come to Gokula, pulled us from the mouth of the black snake of separation, and sprinkled us with a flood of nectar from His glance.
16	With wonderful great love, with His very affectionate nature, with the nectar flood of His handsomeness, with the splendour of His many jewel and flower ornaments, with the great sweetness of His pastimes, with the splendour of His wonderful virtues and the bliss of His wonderful knowledge, with His pastimes of playing the flute, speaking charming words, playing as a child, calling the cows, and protecting the cows, with the sweetness of His pastimes of leaving and entering Gokula, and with the playful love that delights His friends, He loves us dearly.  We cannot say how the time passes in His company.
17	The Srimad Bhagavatam is like a wish-fulfilling kamadhenu cow in that it gives a great variety of information in every verse.  There are thus many different explanations of each verse.  For example, the following verse (10.90.48) may be understood to be spoken by the jubilant residents of Vrndavana, when Krsna returned there from Dvaraka:
	The following verse (Srimad Bhagavatam 10.90.48) manifested from Srila Sukadeva Gosvami’s mouth may be interpreted as words of joy spoken by the residents of Vraja when Krsna had just arrived from Dvaraka:
	“Lord Sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda.  He is the guide of the Yadu dynasty, and with His might arms He kills everything inauspicious as well as every man who is impious.  By His presence He destroys all things inauspicious for all living entities, moving and inert.  His blissful smiling face always increases the lusty desires of the gopis of Vrndavana.  May He be all glorious and happy!”*
	Because it is a wise kamadhenu cow, Srimad Bhagavatam easily gives a wonderful variety of meanings.
18	In this verse the word ‘jayati’ means ‘is very glorious’.  The residents of Vrndavana glorify Lord Krsna, saying that His fame is spread all over the land of Vrndavana, and He is millions of times more dear to them than their own lives.
	The word ‘jayati’ also means ‘conquers’.  In this sense the word means that Lord Krsna dispels the sufferings the residents of Vrndavana, including the gopas, gopis, cows and even the inanimate plants and trees felt because of separation from Him.  In this way the intense ecstatic love of Krsna experienced by the residents of Vrndavana, including even the plants and trees, is described in this verse.
19	How is He glorious (jayati)?  His gracefully smiling face brings eternal transcendental bliss and auspiciousness to His devotees.
20	What does He do?  He increases the lusty desires of the gopis (vraja-pura-vanitanam vardhayan kama-devam).  In that phrase ‘vraja-pura’ means ‘the village of Vraja’, ‘vanita’ means ‘the affection and pious women’, ‘kama’ means ‘lusty desire manifested from the splendour of the bliss of all transcendental love’, and ‘deva’ means ‘He whose form is supremely splendid’.
21	The residents of Vrndavana may be challenged in the following way: Lord Krsna is known as the son of Devaki, and therefore He is the associate of Devaki and the Yadavas.  How can you claim that He is your intimate associate?
	To this objection the residents of Vrndavana have replied with the word ‘jana-nivsa’.  “Jana” here means ‘with His own people’ and ‘nivasa’ means ‘residence’.  (The residence of Vraja may say:) Lord Krsna resides with us, and He is our supreme shelter.  Because He stays with us, He is our intimate friend.
22	Here someone may protest that Lord Krsna is known as “Vasudeva’, the son of Maharaja Vasudeva, and therefore Lord Krsna’s relationship with Maharaja Vasudeva and the Yadavas is prominent, and not His relationship with the cowherd residents of Vrndavana.  Even if Gargamuni may describe Lord Krsna as Vasudeva (Srimad Bhagavatam 10.8.14), and may explain that He is the son of Maharaja Vasudeva, we understand the word Vasudeva as a name of Lord Krsna to mean “He who enjoys transcendental pastimes.”  (Vas+u+deva).
23	The question may be raised: If Lord Krsna is actually the son of Yasoda and Nanda Maharaja, why did He appear as the son of Devaki?
	The answer to this question is: Lord Krsna appeared as the son of Devaki so He could associate with His dear devotees, the members of the Yadu dynasty (yadu-varah parisat).  The Lord’s associates all took birth with Him, and with the aid of Arjuna and other associates (svair dorbhih) the Lord destroyed the demons (asyann adharmam).
24	That the residents of Vrndavana are the actual intimate relatives of Sri Krsna is confirmed by the following statement of Lord Krsna to Nanda Maharaja, spoken shortly after the killing of Kamsa (Srimad Bhagavatam 10.45.23):
	“My dear father and mother, although I was born of Vasudeva, and Devaki, you have been Our real father and mother, because from Our very birth and childhood, you raised Us with great love and affection.  Your affectionate love for Us was more than anyone can offer one’s own children.  You are actually Our father and mother, because you raised Us as your own children at a time when We were just like orphans.  For certain reasons We were rejected by Our father and mother, and you protected Us.  My dear father and mother, I know you will be feeling separation by returning to Vrndavana and leaving Us here, but please rest assured that I shall be coming back to Vrndavana just after giving some satisfaction to My real father and mother, Vasudeva and Devaki, My grandfather and other relatives and family members.”*
25	We may also note that the many nominative-case words in this sentence are all epithets of Sri Krsna.  This is described in the following verse of Sahitya-darpana (9.6):
Anuccheda 183
1	Always experiencing the topmost transcendental bliss, the residents of Vrndavana are unaware of the passing of time.  This is confirmed in the following statement of Brahma-samhita (5.8): “There is no time in the spiritual world.”  The residents of Goloka Vrndavana, therefore are always maddened with transcendental bliss, thinking at every moment: “Lord Krsna has just returned to Vrndavana.”
2	Actually there is no difference between the Lord’s manifest and unmanifest pastimes.  The Lord’s ever-fresh pastimes are eternally performed, without any beginning in time.  In order to display those pastimes within the material world, the Lord descends to this world again and again.  When the Lord’s pastimes are revealed to the material world, they are known as prakata (manifest), and when the Lord does not choose to visit this world, but remains in His spiritual abode, the Lord continues to enjoy pastimes, but they are known as aprakata (unmanifest).
3	We have proven that Sri Krsna is the Original Supreme Personality of Godhead and the most excellent manifestation of His transcendental form is displayed in Vrndavana.  His transcendental glories may be divided into four broad categories: 1. Opulence, 2. Mercy, 3. Sweetness, and 4. Transcendental pastimes.  An example of the display of His transcendental opulence may be seen in His revelation of millions of eternal, changeless, omniscient, and unlimitedly blissful Visnu forms to Lord Brahma (In the pastime of Brahma-vomohana), and an example of His mercy may be seen in His granting the position of His own mother to the demoness Putana.
4	The Lord’s sweetness is described in the following prayer of the queens at Dvaraka (Srimad Bhagavatam 10.83.43):
	“We simply desire the dust which accumulates underneath the lotus feet of Krsna as He travels on the land of Vrndavana as a cowherd boy.  The gopis especially and also the cowherd men and the aborigine tribeswomen always desire to become the grass and straw on the street in Vrndavana to be trampled on by the lotus feet of Krsna.  My dear Queen, we wish to remain as such life after life, without any other desire.”*
5	In this verse the queens at Dvaraka have described Lord Krsna’s sweetness by describing the good fortune of the gopis, the greatest lovers of Krsna, in being able to attain the touch of the Lord’s lotus feet.
6	The sweet beauty of Krsna is also described in the following words spoken by the gopis to Lord Krsna (Srimad Bhagavatam 10.29.40):
	“O Lord, Your beauty is so sublime that not only men and women, but cows, birds, beasts and even trees, fruits and flowers -everyone and everything - becomes enchanted, and what to speak of ourselves?”*
7	The glories of Lord Krsna’s transcendental pastimes are described in the following verse (Srimad Bhagavatam 10.8.47):
	“Although Krsna was so pleased with Vasudeva and Devaki that He descended as their son, they could not enjoy Krsna’s magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world.  Nanda Maharaja and Yasoda, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devaki.”*
8	The excellence of Lord Krsna’s pastimes is also described in the following verses (Srimad Bhagavatam 10.11.36-37):
	“O King Pariksit, when Rama and Krsna saw Vrndavana, Govardhana and the banks of the River Yamuna, They both enjoyed great pleasure.*
	“In this way, Krsna and Balarama, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja.”*
9	The exalted position of Lord Krsna’s personal associates is also described in the following verse (Srimad Bhagavatam 10.14.32):
	“How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi!  There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.”*
10	The Lord’s associates are also glorified in the following verse (Srimad Bhagavatam 10.12.11):
	“In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child.  The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead,  How can one explain their great fortune?”*
11	The Lord’s associates are also glorified in the following verse (Srimad Bhagavatam 10.8.46):
	“Having heard of the great fortune of mother Yasoda, Pariksit Maharaja inquired from Sukadeva Gosvami: O learned brahmana, mother Yasoda’s breast milk was sucked by the Supreme Personality of Godhead.  What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?”*
12	The Lord’s associates are also glorified in the following verse (Srimad Bhagavatam 10.47.48):
	“Among all the living entities who have accepted the human form of life, the gopis are superexcellently successful in their mission.  Their thought is thoroughly absorbed in the lotus feet of Krsna.  Great sages and saintly persons are also trying to be absorbed in meditation upon the lotus feet of Krsna, who is Mukunda Himself, the giver of liberation, but the gopis, having lovingly accepted the Lord, are automatically accustomed to this habit.  They do not depend on any yogic practice.”*
13	The Lord’s associates are also glorified in the following verse (Srimad Bhagavatam 10.44.14):
	“What austerities must the gopis have performed?  With their eyes they always drink the nectar of the face of Lord Krsna, which is the essence of loveliness and is not to be equalled or surpassed.  That loveliness is the only abode of beauty, fame, and opulence.  It is self-perfect, ever fresh and extremely rare.”*
14	The gopis of Vrndavana are also glorified in the following verse (Srimad Bhagavatam 10.33.6):
	“As the gopis and Krsna danced together, a very blissful musical sound was produced from the tinkling of their bells, ornaments and bangles.  It appeared that Krsna was a greenish sapphire locket in the midst of a golden necklace decorated with valuable stones.”*
15	Among the gopis, Srimati Radharani has the greatest love for Krsna.  She is indirectly described in the following verse of Srimad Bhagavatam (10.30.24), where the word ‘aradhitah’ hints at Srimati Radharani’s name:
	“When the gopis began to talk among themselves, they said: Dear friends, the gopi who has been taken away by Krsna to a secluded place must have worshipped (aradhitah) the Lord more than anyone else.”*
16	In the Bhagavat-sandarbha we have proven that the ultimate feature of the Absolute truth is the Supreme Personality of Godhead, full of all opulences and known as ‘bhagavan’.  In that sandarbha we have also established that the Supreme Lord has two potencies: 1. The transcendental potency known as ‘laksmi’, which is as worshipable as the Lord Himself, and 2. The material potency, which is the material world, and is known as ‘maya’, or illusion.  These conclusions are accepted by the pure devotees of the Lord.  In this sandarbha (Sri Krsna-sandarbha) we have demonstrated that the original name of the Supreme Lord (bhagavan) is “Krsna”.  We shall now proceed to consider what is the name of His transcendental potency (laksmi).
17	The Lord’s transcendental potency appears as the queens at Dvaraka and Mathura.  Although in the Lord’s manifest pastimes the queens only appear at Dvaraka, in the unmanifest (aprakata) pastimes, they also appear in Mathura.  This is confirmed by the Gopala-tapani Upanisad, which describes the presence of Rukmini in Mathura, and thus suggests that the other queens are also present there.  That the queens of Lord Krsna are His transcendental potencies is described in the following conversation between Lord Siva and Gauri (Skanda Purana, Prabhasa-khanda, Gopi-aditya-mahatmya, Chapter 118, verses, 4,5, 10-16):
18	“My dear Gauri, when supremely powerful Lord Krsna went to Prabhasa-ksetra, He was accompanied by 560  million members of the Yadava dynasty.  Also arriving at Prabhasa were 16 000 queens, and 600 000 sons of Lord Krsna.
19	“These queens have forms of transcendental knowledge.  The forms are not material.  Among those queens who arrived at Prabhasa-ksetra, sixteen were considered very prominent.  O goddess, please listen with great attention, and I shall relate their names to you.  These principal queens are named: 1. Lambini, 2. Candrika, 3. Kanta, 4. Krura, 5. Santa, 6. Mahodaya, 7. Bhisani, 8. Nandini, 9. Soka, 10. Suparva-vimala, 11. Ksaya, 12. Subhada, 13. Sobhana, 14. Punya, 15. Hamsasita, and 16. Kala.  These are the names of the queens who are the associates of Lord Krsna, who appears like a splendid transcendental swan, and who is the all-pervading Supersoul and the rescuer from distress.
20	“These sixteen queens of Lord Krsna are His transcendental potencies.  Lord Krsna appears like the splendid moon, and these queens appear like the sixteen phases of this Krsna-moon.
21	“O beautiful Gauri, these queens appear like the sixteen phases of the moon, which begin with the new moon day and proceed for sixteen days culminating in the full moon.  Among these sixteen queens, Kala-devi, who is supremely auspicious, and nicely decorated with garlands and ornaments, is very prominent.  These sixteen principal queens of Lord Krsna expand into many thousands of queens.  In this way the potencies of Lord Krsna are manifest.
22	“O goddess, I have thus described to you the most confidential part of spiritual knowledge.  One who understand this knowledge is known by the learned to be a pure devotee of Lord Visnu.”
23	In these verses the word ‘gopi’ means ‘queen’.  This is confirmed by the Amara-kosa dictionary in the words ‘gopo bhupo pu’.  The names of some of the Lord’s queens are explained in the following words: 1. Lambini means ‘the Lord’s potency that effects His descent into the material world”, 2. Suparvavimala means ‘the Lord’s potency of transcendental purity”, and 3. Hamsasita means ‘the potency that pleases Lord Krsna, who is compared to a swan (hamsa eva).
24	In these verses Lord Krsna is also compared to the moon (candra-rupi).  The last of the sixteen potencies is at first not named, and only afterwards named, separately from the other potencies.  This great potency is called ‘sampurna’ because she possesses the powers of all the other potencies.  The phrase ‘pratipat-tithim arabhya sancaraty asu candramah’ completes the metaphor comparing Lord Krsna to the moon and His potencies to the moon’s phases.  They who understand this confidential instruction about the Lord’s potencies, whose forms are all composed of transcendental knowledge, are known as Vaisnavas, pure devotees of Lord Vishnu (sa jneyo vaisnavo budhaih).
25	The Lord’s three potencies Krura (Cruelty), Bhisani (Fear), and Soka (Grief) are described in various places in Srimad Bhagavatam.  For example, Krura (Cruelty) is mentioned in the statement “Lord Krsna appeared like a cruel thunderbolt to Kamsa’s wrestles (10.43.17).  The potency Bhisani (Fear) is mentioned in the statement “Lord Krsna appeared like death personified to King Kamsa (10.43.17).  The potency Soka (Grief) is mentioned in the statement “Lord Krsna caused great pain to the demons” (10.43.17).
26	As the sun manifests it’s potency in the form of innumerable rays of light that illumine the darkness of night inhabited by owls and other creatures, in the same way the moon manifests it’s potency in the form of it’s sixteen phases.  By comparing the queens of the Lord to the moon’s phases and Lord Krsna to the moon itself, the relationship between the Lord, who is the master of all potencies, and the potencies themselves, which are manifested from His transcendental form, is explained.  That the queens of Dvaraka are expansions of the goddess of fortune, Srimati Laksmi-devi the internal potency of Lord Krsna, manifested from His transcendental form, is explained in the following statement of Srimad Bhagavatam (10.59.43):
27	“All the palaces of the more than 16 000 queens of Krsna were full of suitable gardens, furniture and other paraphernalia, of which there is no parallel in this world.  The queens of Krsna were all expansions of the goddess of fortune, Laksmiji.  Krsna used to live with them in different palaces, and He treated them exactly the same way as an ordinary man treats his wife.”*
28	Srila Sridhara Svami comments on this verse:
	“The word ‘ramabhih” means ‘with the goddesses of fortune, who are all expansions of Srimati-Laksmi-devi.’
	The word ‘nija-kama’ means ‘with His transcendental pleasure potency” and the word ‘samplutah’ means ‘manifest everywhere’.
Anuccheda 184
1	In this way we may understand that all the queens of Lord Krsna are the internal potencies of the Lord.  In the Padma Purana, Uttara-khanda, Srimati Satyabhama-devi is described as the Lord’s bhu-sakti and in the Hari-vamsa, she is described as both Bhu-sakti and Prema-sakti.  In the Skanda Purana, Yamuna-mahatmya, Srimati Kalindi-devi is described as the Lord’s Krpa-sakti.
2	That Srimati Rukmini-devi is personally the goddess of fortune, Laksmi-devi is confirmed in the following statement of Srimad Bhagavatam (10.54.60):
	“All visitors as well as the inhabitants of Dvaraka City became joyful seeing Krsna and Rukmini together.  In other words, the Supreme Lord, the maintainer of everyone, and the goddess of fortune were united and all the people felt extremely jubilant.”*
3	That Srimati Rukmini-devi is personally the goddess of fortune, Srimati Laksmi-devi, and she and Sri Krsna are ideally suited for each other is confirmed in the following verse of Srimad Bhagavatam (10.53.37) where the residents of the city of Vidarbha say among themselves:
	“Only princess Rukmini, and no one else, is fit to become the wife of Lord Krsna, and only the faultless Lord Krsna can be the suitable husband of Princess Rukmini.”*
Anuccheda 185
1	That Srimati Rukmini-devi is directly the goddess of fortune, Laksmi-devi is also confirmed in the following verse (Srimad Bhagavatam 10.60.9):
	“When we take account of Rukmini’s beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth, and her necklace of gold, all combines to shower rains of nectar; and it was definitely proved that Rukmini was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Narayana.”*
2	That Srimati Rukmini-devi is the original form of the goddess of fortune, Laksmi-devi, just as Lord Krsna is the original form of the Supreme Personality of Godhead, is confirmed in the following statement of Srimad Bhagavatam (10.52.16):
	“O Maharaja Pariksit, Krsna then married Rukmini, the daughter of King Bhismaka, ruler of the province known as Vidarbha.  Just as Krsna is the Supreme Personality of Godhead, Vasudeva, Rukmini is the supreme goddess of fortune, Maha-Laksmi.”*
	We may note that the word ‘matram’ in this verse means ‘in completeness’.  This means that Srimati Rukmini-devi is the original complete form of the goddess of fortune.  The goddess of fortune manifested in the Vaikuntha planets and known as Laksmi-devi is an expansion of Srimati Rukmini-devi.
3	Someone may argue that Rukmini-devi is not the original goddess of fortune, and may quote the following statement spoken by Rukmini-devi herself (Srimad Bhagavatam 10.60.34):
	“My dear lotus-eyed Lord, Your statement that we are not a fit combination is completely right.  It is not possible for me to come to an equal level with You because You are the reservoir of all qualities, the unlimited Supreme Personality of Godhead.  How can I be a fit match for You?  There is no possibility of comparison with You, who are the master of all greatness, controller of the three qualities, and the object of worship for great demigods like Brahma and Lord Siva.  As far as I am concerned, I am a production of the three modes of material nature.  The three modes of material nature are impediments towards the progressive advancement of devotional service.  When and where can I be a fit match for You?”*
4	In this verse Srimati Rukmini-devi expresses her humbleness by considering herself an insignificant part and parcel of Lord Krsna.  The word ‘guna’ here means ‘insignificant’, and the word ‘prakrtih’ means ‘by nature’.  Even though she is the supreme goddess of fortune, she nevertheless thinks of herself in this humble way.
5	The humbleness of Srimati Rukmini-devi may also be seen in the following statement, where she carefully follows her role of appearing as an ordinary human being (Srimad-Bhagavatam 10.60.43):
	“My dear Lord, You are the master of the three worlds.  You can fulfil all the desires of Your devotees in this world and the next because You are the Supreme Soul of everyone.  I have therefore selected You as my husband, considering You to be the only fit personality.  You may throw me in any species of life according to the reaction of my fruitive activities, and I haven’t the least concern for this.  My only ambition is that I may always remain fast to Your lotus feet, because You can deliver Your devotees from the illusory material existence and are always prepared to distribute Yourself to Your devotees.”*
6	Srimati Rukmini’ statement in this verse (Srimad Bhagavatam 10.60.34), that she is not at all similar in nature to Lord Krsna should be understood only according to the following interpretation: Srimati Rukmini-devi said: “O lotus-eyed Lord, You are the Supreme Personality of Godhead, always situated in Your own transcendental opulence and glory (sve mahimny abhiratah), and I am Your own transcendental potency, the personification of Your opulence and glory (guna-prakrtih).  You are the master of all potencies, and I am Your transcendental potency.  Because the potency and the master of the potencies are simultaneously one and different, we cannot be thought of as completely different or unrelated.  When I say, ‘What is the comparison between us?’  This means that we do not have merely some similarities, as two objects compared in a simile, but we are intimately related and very similar (kva).  We are not sufficiently unrelated to invite comparison.  Therefore, O Lord Visnu, when they who are actually intelligent worship and serve Your lotus feet, they also serve mine, for we are so similar in nature.”
7	When Queen Rukmini says that she is travelling in the material world (srtibhir bhramantyah), this means that she follows Lord Visnu when He incarnates in the material world, and she appears as His companion.  This is confirmed in the following statement of Visnu Purana:
	“When Lord Visnu appears as a demigod, the goddess of fortune assumes a form like that of a demigoddess and accompanies Him, and when Lord Visnu assumes a form like that of a human being, the goddess of fortune also assumes a human-like form to become His companion.”
8	The transcendental position of Srimati Rukmini-devi is also explained in the following verse (Srimad Bhagavatam 10.60.46), where she says:
	“My dear lotus-eyed husband, You are self-satisfied.  You do not care whether or not I am beautiful or qualified; You are not at all concerned about it.  Therefore Your non-attachment for me is not at all astonishing; it is quite natural.  You cannot be attached to any woman, however exalted her position and beauty.  Whether You are attached to me or not, may my devotion and attention be always engaged at Your lotus feet.  The material mode of passion is also Your creation, so when You passionately glance upon me, I accept it as the greatest boon of my life.  I am ambitious only for such auspicious moments.”*
9	In this verse the word ‘asya’ means ‘of the householder status of life’, ‘upatta’ means ‘accepted’ and ‘rajo-pi-matrah’ means ‘the material mode of passion, which enlivens the conditioned soul’.  In this verse Srimati Rukmini-devi is playing the part of an ordinary wife, humbly describing her attachment to Lord Krsna in the vocabulary of conditioned souls.
10	An explanation of the actual meaning of these words of Queen Rukmini follows: This verse is Rukmini-devi’s reply to the following statement previously spoken by Lord Krsna (Srimad Bhagavatam 10.60.20):
	“As I have already explained, I am not very much interested in family life or love between husband and wife.  By nature, I am not very fond of family life, wife, children, home and opulences.  As My devotees are always neglectful of all these worldly possessions, I am also like that.  Actually, I am interested in self-realisation, that gives Me pleasure, and not this family life.”*
	In reply to these words Srimati Rukmini says (Srimad Bhagavatam 10.60.46, quoted in Text 8):
	“O Lotus-eyed Lord, You take pleasure in both Yourself and in me (atman mayi ratasya).  May my devotion and attention be always engaged at Your lotus feet.”
	This statement of Srimati Rukmini-devi is confirmed by Lord Krsna Himself in the following words (Srimad Bhagavatam 10.53.2):
	“My mind is always absorbed in the thought of Rukmini-devi and sometimes I cannot sleep at night because I am thinking of her.’
	Lord Krsna may ask: If I am self-satisfied (atma-rata), then why should I take pleasure in you?
	Srimati Rukmini-devi answers (Srimad Bhagavatam 10.60.46, quoted in text 8):
	“O Lord, You are the master of all potencies and I am one of Your potencies.  Because the master of potencies and the potencies themselves are in one sense the same in nature, You therefore do not see any difference between us (anatirikta-drsteh).  In this way when it is said that You take pleasure only in Yourself, it is to be understood that You also take pleasure in me Your potency.”
	When Queen Rukmini says ‘when You passionately glance upon me, I accept it as the greatest boon of my life’, Lord Krsna’s passion should be understood to be not the material emotion experienced by the conditioned souls, but the transcendental eternal love between the Supreme Personality of Godhead and His potency.  Also, when Lord Krsna describes His indifference to everything material (udasinah) it should be understood to mean that He is indifferent to everything except Srimati Rukmini-devi and those persons and things directly in relation with her.  This idea is expressed by Queen Rukmini-devi in this verse, and she affirms her strong conviction in this regard.  From the proper understanding of all these statements of Srimad Bhagavatam we may understand that Srimati Rukmini-devi is the original Laksmi, the goddess of fortune.
Anuccheda 186
1	That the gopis of Vrndavana are also manifestations of the internal potencies of Lord Krsna is confirmed in the following statement of Brahma-samhita (5.48):
	“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini).  Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”*
2	In this verse the word ‘tabhih’ means ‘with the gopis’, ‘kalabhih’ means ‘who are parts of His pleasure potency’, and ‘nija-rupataya’ means ‘with His own form’.  That the gopis of Vrndavana are perfect and complete expansions of the goddess of fortune has been established both in this verse and previously quoted verses describing their glories.
3	That the gopis of Vrndavana are all goddess of fortune is also described in the following verse of Brahma-samhita (5.29):
	“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 hundred and thousands of goddesses of fortune.”*
4	That the gopis are goddesses of fortune is again described in the following verse (Brahma-samhita 5.56):
	“The damsels of Vrndavana, the gopis, are supergoddesses of fortune.  The enjoyer in Vrndavana is the Supreme Personality of Godhead, Krsna.  The trees there are all wish fulfilling trees, and the land is made of transcendental touchstone.  The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Krsna is His flute.  The effulgence of transcendental bliss is experienced everywhere.  Therefore Vrndavana-dhama is the only relishable abode.”*
5	According to the Svayambhuva-agama, the best of the goddesses of fortune are manifestations of the Lord’s Sri, Bhu and Lila potencies.  These goddesses of fortune reside in the various planets of the spiritual world, and the gopis of Vrndavana should be counted among them, the most exalted laksmis.
6	That the gopis of Vrndavana are the most exalted of the goddesses of fortune is also confirmed in the following description of the rasa-dance (Srimad Bhagavatam 10.33.7):
	“While Krsna and the gopis danced they displayed extraordinary bodily features.  The movements of their legs, their placing their hands on one another, the movements of their eyebrows, their smiling, the movements of their breasts of the gopis and their clothes, their earrings, their cheeks, their hair with flowers -as they sang and danced these combines together to appear like clouds, thunder, snow and lightning.  Krsna’s bodily features appeared just like a group of clouds, their songs were like thunder, the beauty of the gopis appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces appeared like falling snow.  In this way both the gopis and Krsna engaged in dancing.”*
7	Someone may object to our description of the gopis as the internal potency of Lord Krsna, and may quote the following verse from Gopala-tapani Upanisad (1.8) to establish their case:
	gopijanavidya-kala-prerakah
	According to these critics, this passage should be interpreted to mean: “Lord Krsna is the master of the gopis, who are manifestations of the potency of ignorance (avidya).”
	This interpretation is not valid, and the proper explanation of this 12 syllable name of Krsna follows: In this word the syllable ‘a’ should be interpreted to mean pure love of Krsna, and therefore, the word should be translated: “Lord Krsna is the master of the gopis, who are the potencies of pure and transcendental love of Godhead.”  We may note that the word ‘vidya’ (knowledge) is also used in connection with love of Krsna in the Bhagavad-gita (9.2) where the Lord says: “Devotional service to Me is the King of knowledge, and the most secret of all secrets.”
	The interpretation of our critics (that the word should be divided ‘gopijana-avidya-kala-prerakah’ and that the gopis are manifestations of the Lord’s potency of ignorance cannot be accepted, for the gopis are intimate associates of the Lord, who never intimately associate with His potency of ignorance (maha-maya).
8	That the Supreme Personality of Godhead does not intimately associate with His potency of ignorance is confirmed in the following prayer of Sridhara Svami (Srimad Bhagavatam 1.7.6):
	“The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hladini and samvit.  The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life.  Thus he is a treasure-house of all kinds of tribulations.”*
9	That the Supreme Lord remains always aloof from His potency of ignorance is also confirmed in the following description of Visnu Purana (1.12.69):
	“O Lord, You are the support of everything.  The three attributes hladini, sandhini and samvit exist in You as one spiritual energy.  But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You.  For You have no material qualities.”*
10	Because Lord Krsna performed such attractive pastimes in the company of the gopis, He was very dear to them (gopijana-vallabha).  For this reason He is described as the gopis’ supreme master in the following statement of Durvasa Muni to the gopis (Gopala-tapani Upanisad):
	“My dear gopis please know that Lord Krsna is your supreme master and husband.”
11	We may also note that some of the gopis were conditioned souls who became purified and elevated to become the intimate associates of Lord Krsna, and other gopis are eternally liberated associates of the Lord who descended from the spiritual world to assist the Lord in His prakata-pastimes.
12	The nitya-siddha gopis, who are the internal potencies of Lord Krsna are described in the following statement of Srimad Bhagavatam 10.32.10:
	“When Lord Krsna reappeared in the midst of the gopis, they became free from their former state of bereavement.  O Maharaja Pariksit, at that time Lord Krsna appeared very splendid and brilliant.  He appeared like the Supreme Personality of Godhead, surrounded by His various potencies.”*
Anuccheda 187
	That the gopis are goddesses of fortune with whom the Supreme Personality of Godhead enjoys intimate pastimes is also confirmed in he following statement of Srimad Bhagavatam (10.33.14):
	The gopis, who were all goddesses of fortune, obtained the infallible beautiful Supreme Personality of Godhead as their intimate lover.  Their necks embraced by the arms of the Lord, they sang and danced in His company.”*
	In this verse the word ‘gopyah’ is in opposition to the word ‘sriyah’.  ‘Kantham’ means ‘handsome’ and ‘ekanta-vallabham’ means ‘intimate lover’.  This verse is spoken by Srila Sukadeva Gosvami.
Anuccheda 188
1	The Supreme Personality of Godhead, Lord Krsna, who desires to enjoy in the association of the gopis, who are all His internal pleasure potency (hladini-sakti) and are moved by pure love for Him (prema-rasa).  This is described in the following statement of Brahma-samhita (5.37):
	“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini).  Their companions are Her confidantes, who embody extensions of her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”*
	In this verse the word ‘ananda-cin-maya-rasa-pratibhavitabhih’ means ‘full of the mellows of pure love.”  She expands into many forms, and the blissful Supreme Personality of Godhead, who desires to enjoy Her as a lover, also expands into many forms.
2	That Lord Krsna desires to enjoy in the association of the gopis is also described in the following verse (Srimad Bhagavatam 10.29.1):
	“When Krsna saw the full moon night of the sarat season, He decorated Himself with various seasonal flowers, especially the mallika flowers, which are very fragrant.  He then decided to enjoy transcendental pastimes in the company of the gopis.”*
	In this verse the word ‘yogamaya’ means ‘the Lord’s personal potency that makes the impossible possible’.  The word ‘asrita’ means ‘by performing many transcendental pastimes He took shelter of yogamaya’.  In this way the Lord began this pastime.  That is the meaning here.  This verse is spoken by Srila Sukadeva Gosvami.
Anuccheda 189
1	The names of some of the principal gopis were revealed by Lord Krsna to Maharaja Yudhisthira in the description of Malla-dvadasi in the Uttara-khanda of the Bhavisya Purana:
	“O best of kings, please learn from Me the names of the most important gopis.  These names are: 1. Gopali, 2. Palika, 3. Dhanya, 4. Visakha, 5. Dhyananisthika, 6. Radha, 7. Anuradha, 8. Somabha, 9. Taraka, 10. Taraka.”
2	In the Mayavasara-prastava prayers in the Dvaraka-mahatmya of the Prahlada-samhita in the Skanda Purana, in the passage beginning with the words ‘sri-lalitovaca’, the names of eight principal gopis are given in the following way: Lalita, 2. Syamala, 3. Dhanya, 4. Visakha, 5. Radha, 6. Saibya, 7. Padma, and 8. Bhadra.
3	In the Vedic literatures it is also said:
	“There are hundreds and millions of gopis.”
	This conclusion is confirmed by both popular tradition and scriptural evidence.
4	The gopis are all the greatest lovers of Lord Krsna, but among them, the highest degree of pure love for Lord Krsna is contained within Srimati Radharani.  We will discuss this point more elaborately in the Priti-sandarbha.  Because Srimati Radharani possesses such great love for Lord Krsna, all other good qualities and opulences are present within Her also.
	This is described in Srimad Bhagavatam (5.18.32):
	“All the demigods and their exalted qualities, such as religion, knowledge, and renunciation become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva.”*
	Because Srimati Radharani is full of all powers and opulence on account of her pure devotion to Lord Krsna, it should be understood that she is the original goddess of fortune, personally appearing in the abode of Sri Vrndavana.
5	Srimati Radharani is the most important of all the gopis, for among them she is the queen not only of the forest of Vrndavana, but of the entire area surrounding Vrndavana.  This is confirmed in the following statement found in the conversation between Narada and Saunaka Rsis in the Karttika-mahatmya of the Padma Purana:
	“Being very pleased with Her, Lord Krsna gave Srimati Radharani sovereignty over the forest of Vrndavana and the entire area surrounding it.  In this way She became the queen of Vrndavana.”
6	Srimati Radharani’s sovereignty over Vrndavana is also described in the following verse found both in the Skanda and Matsya Puranas:
	“Durga rules over Varaynasi, and Vimala-devi presides over Jagannatha Puri.  Rukmini-devi is the queen of Dvaraka and in the same way, Srimati Radharani is the queen of Vrndavana forest.”
7	In this verse we may note that the four goddesses described are all potencies of the Lord.  That is their common feature.  Durga-devi is the Lord’s external potency, and Laksmi, Sita, Rukmini and Srimati Radharani are all internal potencies of the Lord and are in a position superior to that of Durga-devi.  Sita-devi is described in the Rama-tapani Upanisad and Rukmini devi is described in the Gopala-tapani Upanisad.  In these scriptures, both goddesses are described as the internal potencies of the Lord.  Srimati Radharani is described as the best of the Lord’s internal potencies in the following statement of the Yamala Tantra:
	“The Supreme Personality of Godhead, Lord Krsna, always remains in His original two-armed form.  He never appears in with four arms.  He eternally enjoys pastimes with a certain gopi.”
	We may note that this verse describes Srimati Radharani, who eternally enjoys pastimes with Lord Krsna in Vrndavana-dhama.  She is the best of the Lord’s internal potencies.
8	That Srimati Radharani is the best of Lord Krsna’s potencies is described in the following verse from the Brhad Gautamiya Tantra spoken by Lord Krsna to Lord Balarama:
	“My dear friend, I am the master of the three potencies of material cause (tattva), material effect (sattva) and the transcendental potency about the material nature (paratva).  These three potencies are embodied in Srimati Radharani, who is very dear to Me.
9	“I am the Supreme Personality of Godhead, perfect and complete.  My form is entirely spiritual and I am abode the temporary material energy.  Just as I am spiritual and above the material nature, so is My transcendental potency, Srimati Radharani.
10	“Requested by Brahma, I appear in this material world millennium after millennium in order to destroy the enemies of the demigods and devotees.  I come to this world accompanied by You, and also by Srimati Radharani.”
	In the verse quoted in text 8 the word ‘satya’ means ‘the potency of material cause’, ‘tattva’ means ‘the potency of material effect’, and ‘para’ means ‘the potency superior to these two’.  These are the three potencies (tattva-trayam tad aham) mentioned here.
11	That Srimati Radharani is the best of the goddesses of fortune is also confirmed in Brhad-Gautamiya Tantra:
	“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krsna.  She is the central figure for all goddesses of fortune.  She possesses all the attractiveness to attract the all-attractive Personality of Godhead.  She is the primeval internal potency of the Lord.”*
12	Lord Krsna and Srimati Radharani are described in the following statement of the Rk-parisista-sruti:
	“Lord Krsna and Srimati Radharani eternally enjoy pastimes in the company of their associates.”
13	The first verse of Srimad Bhagavatam is intended to describe not only the opulences and glory of both Lord Krsna and Srimati Radharani.  This verse describes Their transcendental sweetness.  The verse is:
14	“O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of godhead, I offer my respectful obeisances unto You.  I meditate upon Lord Sri Krsna 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 Brahmaji, 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 Sri Krsna, who is eternally existent in the transcendental abode, which is forever free from the illusory representation of the material world.  I meditate upon Him, for He is the Absolute Truth.”*
15	In this verse the words ‘yato nvayad’ mean “Lord Krsna, who is attached to Srimati Radharani, His transcendental pleasure potency’, and the word ‘itaratah’ means ‘His eternal companion, Srimati Radharani.”
16	In this verse the word ‘yatah’ means ‘from whom’, ‘adyasya’ means ‘the mellow of madhurya-rasa’ and ‘janma’ means ‘manifestation’.  The meaning is that They are the transcendental abode of the science of madhurya-rasa.  Next  the great sweetness of Their wonderful pastimes is described in the words ‘arthesu’ which means ‘in many pastimes’ and ‘abhijnah’ which means ‘expert’.  The word ‘svarat’ means ‘in Her company He shines (raj) with great splendour’.
17	Thinking ‘by Their mercy I shall completely describe the wonderful divine couple’, he (Vedavyasa) then spoke the next part of this verse.  “Adi-kavaye’ here means ‘to me, Vedavyasa, who am now beginning the description of Their pastimes’.  ‘Hrda’ here means ‘by the gateway of the heart’, ‘brahma’ means ‘the spiritual words that describe Their pastimes’, ‘yah tene’ means ‘who in the beginning revealed this entire Purana in my heart.’  That is the meaning.  The revelation of Srimad Bhagavatam to Vyasadeva is described in Srimad Bhagavatam (1.7.4-6):
	“Thus he (Vyasadeva) fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.*
	“Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.*
	‘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 this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth.”*
18	The word ‘yad’ here means ‘about whom’, ‘surayah’ means ‘even Ananta Sesa and those like Him’, and ‘muhyanti’ means ‘are not able to even begin to understand or describe Their very wonderful virtues and the handsomeness of Their transcendental forms.”  They think: “If She (Srimati Radharani) is not merciful to Me, then even if I have a form like Lord Madhava’s own form I shall not be able to understand pastimes such as the one that begins with this verse (Srimad Bhagavatam 10.30.26):
	“The gopis began to follow the footprints and shortly they saw another set of footprints beside them, and immediately they became very sorry.”*
19	The phrase ‘tejo-vari-mrdam yatha vinimayah” also describes the pastimes of Sri Sri Radha-Krsna.  These words refer to Lord Krsna’s playing His flute, for upon hearing the sound of His flute, all the living entities in Vrndavana become overwhelmed with transcendental bliss, and change their nature.  The shining moon and stars (tejah) become dimmed, and they appear like water or earth.  The Yamuna river and other bodies of water become stunned and solid as earth or stone, and the earth and stones begin to melt and take on the properties of water.  These astonishing things occur as a result of the wonderful pastimes of Sri Sri Radha-Krsna and Lord Krsna’s melodious flute music.
20	The phrase ‘yatra tri-sargo mrsa’ may be interpreted in the following way:
	“Yatra’ means ‘in Srimati Radharani’.. ‘Tri-sargah’ may be interpreted to mean  the Lord’s three potencies of Sri, Bhu, and Lila-sakti, or it may also be interpreted to mean the Lord’s abodes of Dvaraka, Mathura and Vrndavana, or it may be interpreted to mean the three classes of gopis in Vrndavana: those friendly to Srimati Radharani, those who are neutral parties and those who are Srimati Radharani’s rivals.  ‘Mrsa’ means ‘irrelevant’.  All these, the Lord’s potencies, abodes, and the gopis of Vrndavana are all insignificant in comparison to the transcendental opulence, qualities and beauty of Srimati Radharani.  Krsna does not need any of these to satisfy His transcendental desires, for all His desires may be fulfilled by Srimati Radharani alone.
21	The word ‘dhimahi’ means ‘I meditate on Sri Sri Radha-Krsna.”
22	We may note that the co-relative pronoun ‘tat’ (in the singular), understood although not directly expressed in this sentence, refers to both Sri Sri Radha and Krsna and in addition to that is in the neuter gender.  Sri Sri Radha-Krsna are described in the singular because They are the supreme potency and the supreme master of all potencies.  Because in one sense there is no difference in nature between the potency and the master of potencies.  They are both described with one pronoun in the singular.  Another reason for using a singular word to describe Sri Sri Radha-Krsna is because there is such a great bond of transcendental love between Them, it is as if they are one.  They are described by a neuter pronoun because a feminine pronoun would be inappropriate for Lord Krsna and a masculine pronoun would be unsuitable for Srimati Radharani.  For this reason the neuter pronoun ‘tat’ is used, for this can be understood to be the common-gender, both masculine and feminine.
23	The phrase ‘dhamna svena sada nirasta-kuhakam’ may be interpreted in the following way:
	By their power and opulence (dhamna svena), Sri Sri Radha and Krsna remain always (sada) free (nirasta) from the illusions (kuhakam) of the material nature (birth, death, old age, and disease), as well as from the illusory interference offered by Srimati Radharani’s gopi rivals.  None of these can offer any obstruction to the pastimes of Sri Sri Radha-Krsna.
24	The word ‘satyam’ (eternal) in this verse should be understood to mean that Sri Sri Radha-Krsna are eternally situated in the highest perfection.  They eternally relish transcendental bliss in Their pastimes, and this condition is never changed.
25	The word ‘param’ should be understood to mean that the unprecedented transcendental qualities, pastimes, and other features of Sri Sri Radha-Krsna are supreme, and nothing else is in any way equal to them.  These superexcellent qualities and pastimes fill the entire universe with wonder.
26	When a description is used to apply simultaneously to two or more nouns of similar nature, such a literary ornament is called prativastu-upama, and when a series of descriptions are used in this way, it is called mala-prativastu-upama.  This verse (Srimad Bhagavatam 1.1.1.) is an example of such a mala-prativastu-upama, for a series of descriptions intended equally for Radha and Krsna are given here.  Sri Sri Radha and Krsna are described here as greater than the greatest, without any equal.  They possess similar sublime transcendental qualities, and the flooding rivers of nectar of Their transcendental qualities is the very life of the devotees.  Indeed, who would not become delighted by hearing the transcendental pastimes of Their lotus feet?
27	This is described in the following statement of Sahitya-darpana (10.68 and 10.92):
	“When a metaphor or simile compares two objects that have a single feature in common, the literary ornament is called ‘prativastu-upama’.  When both ornament is called ‘prativastu-upama’.  When both parts of the comparison have many points in common, the device is called ‘mala-prativastu-upama’.
28	We also find this description in the Sahitya-darpana (4.9):
	“This upama is divided into six kinds: 1. Those based on fact, and 2. Those created by skilful use of language, 3. Those that have a double meaning, 4. Those inherent in the words themselves, 5. Those understood through the poet’s own point of view, and 6. Those seen through a character in the poet’s composition.  These six are then manifested as vastu-upama or as artha-sakti.  In this way there are twelve kinds of upama.”
29	The blissful, wonderful form of Sri Krsna, who enjoys pastimes with Srimati Radharani in the abode of Vrndavana, is the original feature of the Supreme Personality of Godhead.  This is confirmed in the following statement of Lord Krsna Himself spoken to Arjuna in the Adi Purana:
	“O Arjuna, I am the Original Supreme Personality of Godhead, accompanied by Srimati Radharani.  There is no original Personality of Godhead other than Me.  The Deities worshipped by the demigods in the upper planetary systems are My Visnu-tattva expansions.”
30	Quoting from the Bhakti-rasamrta-sindhu (2.1.231) by Srila Rupa Gosvami, whose lotus feet are our very life and soul, we shall give this brief glimpse into the eternal transcendental pastimes of the divine couple, Sri Sri Radha-Krsna:
	“Lord Krsna made Srimati Radharani close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night.  Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts.  In this way Lord Hari made His youth successful by performing pastimes in the bushes with Sri Radha and Her friends.”*
31	The description  of sambandha (the relationship between the individual, living entities and the Supreme Personality of Godhead), which was begun in the Tattva-sandarbha and Paramatma-sandarbha, is now concluded in this Krsna-sandarbha.  In the next book (Srimad Bhakti-sandarbha) I shall describe abhidheya (devotional service, or the activities of the relationship between the individual living entities and the Supreme Lord) and in the last book (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).
	That Sri Krsna is the Original Supreme Personality of Godhead, (as the sruti-mantra explains: “Sri Krsna, accompanied by Srimati Radharani, is the Original Supreme Personality of Godhead’) has been explained in this Krsna-sandarbha.
32	The charming sweetness of Sri Sri Radha-Madhava is enhanced by Their mutual exchange of pure and playful dancing glances upon each other.  That sweetness has anointed Them with the greatest skill in delighting each other with pastimes of madhurya-rasa, and that sweetness has made Them intoxicated with the sweet fragrance of the nectarean love They bear for each other.  May that sweetness of the black and gold forms of Sri Sri Radha-Krsna continually overtake my thoughts.