1|Adi 2: Sri Caitanya Mahaprabhu Is the Supreme
>|Personality of Godhead
2|Chapter 2:
3|Sri Caitanya Mahaprabhu, the Supreme Personality of
>|Godhead
4|This chapter explains that Lord Caitanya is the Supreme
>|Personality of Godhead Krsna Himself. Therefore, the
>|Brahman effulgence is the bodily luster of Lord Caitanya,
>|and the localized Supersoul situated in the heart of every
>|living entity is His partial representation. The purusa-
>|avataras are also explained in this connection. Maha-Visnu
>|is the reservoir of all conditioned souls, but, as
>|confirmed in the authoritative scriptures, Lord Krsna is
>|the ultimate fountainhead, the source of numerous plenary
>|expansions, including Narayana, who is generally accepted
>|by Mayavadi philosophers to be the Absolute Truth. The Lord'
>|s manifestation of prabhava and vaibhava expansions, as
>|well as partial incarnations and incarnations with
>|delegated powers, are also explained. Lord Krsna's ages of
>|boyhood and youth are discussed, and it is explained that
>|His age at the beginning of youth is His eternal form.
5|The spiritual sky contains innumerable spiritual planets,
>|the Vaikunthas, which are manifestations of the Supreme
>|Lord's internal energy. Innumerable material universes are
>|similarly exhibited by His external energy, and the living
>|entities are manifested by His marginal energy. Because
>|Lord Krsna Caitanya is not different from Lord Krsna, He is
>|the cause of all causes; there is no cause beyond Him. He
>|is eternal, and His form is spiritual. Lord Caitanya is
>|directly the Supreme Lord, Krsna, as the evidence of
>|authoritative scriptures proves. This chapter stresses that
>|a devotee who wishes to advance in Krsna consciousness must
>|have knowledge of Krsna's personal form, His three
>|principal energies, His pastimes and the relationship of
>|the living entities with Him
>|.
6|Adi 2.1
7|TEXT 1
8|TEXT
9|sri-caitanya-prabhum vande
10|balo 'pi yad-anugrahat
11|taren nana-mata-graha-
12|vyaptam siddhanta-sagaram
13|SYNONYMS
14|sri-caitanya-prabhum-to Lord Sri Caitanya Mahaprabhu; vande-
>|I offer obeisances; balah-an ignorant child; api-even; yat-
>|of whom; anugrahat-by the mercy; taret-may cross over; nana-
>|various; mata-of theories; graha-the crocodiles; vyaptam-
>|filled with; siddhanta-of conclusions; sagaram-the ocean.
15|TRANSLATION
16|I offer my obeisances to Sri Caitanya Mahaprabhu, by whose
>|mercy even an ignorant child can swim across the ocean of
>|conclusions about the ultimate truth, which is full of the
>|crocodiles of various theories.
17|PURPORT
18|By the mercy of the Supreme Personality of Godhead Sri
>|Caitanya Mahaprabhu, even an inexperienced boy with no
>|educational culture can be saved from the ocean of
>|nescience, which is full of various types of philosophical
>|doctrines that are like dangerous aquatic animals. The
>|philosophy of the Buddha, the argumentative presentations
>|of the jnanis, the yoga systems of Patanjali and Gautama,
>|and the systems of philosophers like Kanada, Kapila and
>|Dattatreya are dangerous creatures in the ocean of
>|nescience. By the grace of Sri Caitanya Mahaprabhu one can
>|have real understanding of the essence of knowledge by
>|avoiding these sectarian views and accepting the lotus feet
>|of Krsna as the ultimate goal of life. Let us all worship
>|Lord Sri Caitanya Mahaprabhu for His gracious mercy to the
>|conditioned souls.
19|Adi 2.2
20|TEXT 2
21|TEXT
22|krsnotkirtana-gana-nartana-kala-pathojani-bhrajita
23|sad-bhaktavali-hamsa-cakra-madhupa-sreni-viharaspadam
24|karnanandi-kala-dhvanir vahatu me jihva-maru-prangane
25|sri-caitanya daya-nidhe tava lasal-lila-sudha-svardhuni
26|SYNONYMS
27|krsna-of the holy name of Lord Krsna; utkirtana-loud
>|chanting; gana-singing; nartana-dancing; kala-of the other
>|fine arts; pathah-jani-with lotuses; bhrajita-beautified;
>|sat-bhakta-of pure devotees; avali-rows; hamsa-of swans;
>|cakra-cakravaka birds; madhu-pa-and bumble bees; sreni-like
>|swarms; vihara-of pleasure; aspadam-the abode; karna-anandi-
>|gladdening the ears; kala-melodious; dhvanih-sound; vahatu-
>|let it flow; me-my; jihva-of the tongue; maru-desertlike;
>|prangane-in the courtyard; sri-caitanya daya-nidhe-O Lord
>|Caitanya, ocean of mercy; tava-of You; lasat-shining; lila-
>|sudha-of the nectar of the pastimes; svardhuni-the Ganges.
28|TRANSLATION
29|O my merciful Lord Caitanya, may the nectarean Ganges
>|waters of Your transcendental activities flow on the
>|surface of my desertlike tongue. Beautifying these waters
>|are the lotus flowers of singing, dancing and loud chanting
>|of Krsna's holy name, which are the pleasure abodes of
>|unalloyed devotees. These devotees are compared to swans,
>|ducks and bees. The river's flowing produces a melodious
>|sound that gladdens their ears.
30|PURPORT
31|Our tongues always engage in vibrating useless sounds that
>|do not help us realize transcendental peace. The tongue is
>|compared to a desert because a desert needs a constant
>|supply of refreshing water to make it fertile and fruitful.
>|Water is the substance most needed in the desert. The
>|transient pleasure derived from mundane topics of art,
>|culture, politics, sociology, dry philosophy, poetry and so
>|on is compared to a mere drop of water because although
>|such topics have a qualitative feature of transcendental
>|pleasure, they are saturated with the modes of material
>|nature. Therefore neither collectively nor individually can
>|they satisfy the vast requirements of the desertlike tongue.
>| Despite crying in various conferences, therefore, the
>|desertlike tongue continues to be parched. For this reason,
>|people from all parts of the world must call for the
>|devotees of Lord Sri Caitanya Mahaprabhu, who are compared
>|to swans swimming around the beautiful lotus feet of Sri
>|Caitanya Mahaprabhu or bees humming around His lotus feet
>|in transcendental pleasure, searching for honey. The
>|dryness of material happiness cannot be moistened by so-
>|called philosophers who cry for Brahman, liberation and
>|similar dry speculative objects. The urge of the soul
>|proper is different. The soul can be solaced only by the
>|mercy of Lord Sri Caitanya Mahaprabhu and His many bona
>|fide devotees, who never leave the lotus feet of the Lord
>|to become imitation Mahaprabhus but all cling to His lotus
>|feet like bees that never leave a honey-soaked lotus flower.
32|Lord Caitanya's movement of Krsna consciousness is full of
>|dancing and singing about the pastimes of Lord Krsna. It is
>|compared herein to the pure waters of the Ganges, which are
>|full of lotus flowers. The enjoyers of these lotus flowers
>|are the pure devotees, who are like bees and swans. They
>|chant like the flowing of the Ganges, the river of the
>|celestial kingdom. The author desires such sweetly flowing
>|waves to cover his tongue. He humbly compares himself to
>|materialistic persons who always engage in dry talk from
>|which they derive no satisfaction. If they were to use
>|their dry tongues to chant the holy name of the Lord-Hare
>|Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
>|Rama, Rama Rama, Hare Hare-as exemplified by Lord Caitanya,
>|they would taste sweet nectar and enjoy life.
33|Adi 2.3
34|TEXT 3
35|TEXT
36|jaya jaya sri-caitanya jaya nityananda
37|jayadvaita-candra jaya gaura-bhakta-vrnda
38|SYNONYMS
39|jaya jaya-all glory; sri-caitanya-to Lord Caitanya; jaya-
>|all glory; nityananda-to Lord Nityananda; jaya-all glory;
>|advaita-candra-to Advaita Acarya; jaya-all glory; gaura-
>|bhakta-vrnda-to the devotees of Lord Gauranga.
40|TRANSLATION
41|All glories to Lord Sri Caitanya Mahaprabhu and Lord Sri
>|Nityananda! All glories to Advaitacandra, and all glories
>|to the devotees of Lord Gauranga !
42|Adi 2.4
43|TEXT 4
44|trtiya slokera artha kari vivarana
45|vastu-nirdesa-rupa mangalacarana
46|SYNONYMS
47|trtiya-third; slokera-of the verse; artha-the meaning; kari-
>|I do; vivarana-description; vastu-of the Absolute Truth;
>|nirdesa-rupa-in the form of delineation; mangala-auspicious;
>| acarana-conduct.
48|TRANSLATION
49|Let me describe the meaning of the third verse [of the
>|first fourteen]. It is an auspicious vibration that
>|describes the Absolute Truth.
50|Adi 2.5
51|TEXT 5
52|TEXT
53|yad advaitam brahmopanisadi tad apy asya tanu-bha
54|ya atmantar-yami purusa iti so 'syamsa-vibhavah
55|sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
56|na caitanyat krsnaj jagati para-tattvam param iha
57|SYNONYMS
58|yat-that which; advaitam-without a second; brahma-the
>|impersonal Brahman; upanisadi-in the Upanisads; tat-that;
>|api-certainly; asya-His; tanu-bha-the effulgence of His
>|transcendental body; yah-who; atma-the Supersoul; antah-
>|yami-indwelling Lord ; purusah-the supreme enjoyer; iti-
>|thus; sah-He; asya-His; amsa-vibhavah-expansion of a
>|plenary portion; sat-aisvaryaih-with the six opulences;
>|purnah-full; yah-who; iha-here; bhagavan-the Supreme
>|Personality of Godhead; sah-He; svayam-Himself; ayam-this
>|one; na-not; caitanyat-than Lord Caitanya; krsnat-than Lord
>|Krsna; jagati-in the world; para-higher; tattvam-truth;
>|param-another; iha-here.
59|TRANSLATION
60|What the Upanisads describe as the impersonal Brahman is
>|but the effulgence of His body, and the Lord known as the
>|Supersoul is but His localized plenary portion. Lord
>|Caitanya is the Supreme Personality of Godhead, Krsna
>|Himself, full with six opulences. He is the Absolute Truth,
>|and no other truth is greater than or equal to Him.
61|PURPORT
62|The compilers of the Upanisads speak very highly of the
>|impersonal Brahman. The Upanisads, which are considered the
>|most elevated portion of the Vedic literatures, are meant
>|for persons who desire to get free from material
>|association and who therefore approach a bona fide
>|spiritual master for enlightenment. The prefix upa-
>|indicates that one must receive knowledge about the
>|Absolute Truth from a spiritual master. One who has faith
>|in his spiritual master actually receives transcendental
>|instruction, and as his attachment for material life
>|slackens, he is able to advance on the spiritual path.
>|Knowledge of the transcendental science of the Upanisads
>|can free one from the entanglement of existence in the
>|material world, and when thus liberated, one can be
>|elevated to the spiritual kingdom of the Supreme
>|Personality of Godhead by advancement in spiritual life.
63|The beginning of spiritual enlightenment is realization of
>|impersonal Brahman. Such realization is effected by gradual
>|negation of material variegatedness. Impersonal Brahman
>|realization is the partial, distant experience of the
>|Absolute Truth that one achieves through the rational
>|approach. It is compared to one's seeing a hill from a
>|distance and taking it to be a smoky cloud. A hill is not a
>|smoky cloud, but it appears to be one from a distance
>|because of our imperfect vision. In imperfect or smoky
>|realization of the Absolute Truth, spiritual variegatedness
>|is conspicuous by its absence. This experience is therefore
>|called advaita-vada, or realization of the oneness of the
>|Absolute.
64|The impersonal glowing effulgence of Brahman consists only
>|of the personal bodily rays of the Supreme Godhead, Sri
>|Krsna. Since Sri Gaurasundara, or Lord Sri Caitanya
>|Mahaprabhu, is identical with Sri Krsna Himself, the
>|Brahman effulgence consists of the rays of His
>|transcendental body.
65|Similarly, the Supersoul, which is called the Paramatma, is
>|a plenary representation of Caitanya Mahaprabhu. The antar-
>|yami, the Supersoul in everyone's heart, is the controller
>|of all living entities. This is confirmed in the Bhagavad-
>|gita (15.15), wherein Lord Krsna says, sarvasya caham hrdi
>|sannivistah: "I am situated in everyone's heart." The
>|Bhagavad-gita (5.29) also states, bhoktaram yajna-tapasam
>|sarva-loka-mahesvaram, indicating that the Supreme Lord,
>|acting in His expansion as the Supersoul, is the proprietor
>|of everything. Similarly, the Brahma-samhita (5.35) states,
>|andantara-stha-paramanu-cayantara-stham. The Lord is
>|present everywhere, within the heart of every living entity
>|and within each and every atom as well. Thus by this
>|Supersoul feature the Lord is all-pervading.
66|Furthermore, Lord Caitanya is also the master of all wealth,
>| strength, fame, beauty, knowledge and renunciation because
>|He is Sri Krsna Himself. He is described as purna, or
>|complete. In the feature of Lord Caitanya, the Lord is an
>|ideal renouncer, just as Sri Rama was an ideal king. Lord
>|Caitanya accepted the order of sannyasa and exemplified
>|exceedingly wonderful principles in His own life. No one
>|can compare to Him in the order of sannyasa. Although in
>|Kali-yuga acceptance of the sannyasa order is generally
>|forbidden, Lord Caitanya accepted it because He is complete
>|in renunciation. Others cannot imitate Him but can only
>|follow in His footsteps as far as possible. Those who are
>|unfit for this order of life are strictly forbidden by the
>|injunctions of the sastras to accept it. Lord Caitanya,
>|however, is complete in renunciation as well as all other
>|opulences. He is therefore the highest principle of the
>|Absolute Truth.
67|By an analytical study of the truth of Lord Caitanya, one
>|will find that He is not different from the Supreme
>|Personality of Godhead Krsna; no one is greater than or
>|even equal to Him. In the Bhagavad-gita (7.7) Lord Krsna
>|says to Arjuna, mattah parataram nanyat kincid asti
>|dhananjaya: "O conqueror of wealth [Arjuna], there is no
>|truth superior to Me." Thus it is here confirmed that there
>|is no truth higher than Lord Sri Krsna Caitanya.
68|The impersonal Brahman is the goal of those who cultivate
>|the study of books of transcendental knowledge, and the
>|Supersoul is the goal of those who perform the yoga
>|practices. One who knows the Supreme Personality of Godhead
>|surpasses realization of both Brahman and Paramatma because
>|Bhagavan is the ultimate platform of absolute knowledge.
69|The Personality of Godhead is the complete form of sac-cid-
>|ananda (full life, knowledge and bliss). By realization of
>|the sat portion of the Complete Whole (unlimited existence),
>| one realizes the impersonal Brahman aspect of the Lord. By
>|realization of the cit portion of the Complete Whole (
>|unlimited knowledge), one can realize the localized aspect
>|of the Lord, the Paramatma. But neither of these partial
>|realizations of the Complete Whole can help one realize
>|ananda, or complete bliss. Without such realization of
>|ananda, knowledge of the Absolute Truth is incomplete.
70|This verse of the Caitanya-caritamrta by Krsnadasa Kaviraja
>|Gosvami is confirmed by a parallel statement in the Tattva-
>|sandarbha, by Srila Jiva Gosvami. In the Eighth Part of the
>|Tattva-sandarbha it is said that the Absolute Truth is
>|sometimes approached as impersonal Brahman, which, although
>|spiritual, is only a partial representation of the Absolute
>|Truth. Narayana, the predominating Deity in Vaikuntha, is
>|to be known as an expansion of Sri Krsna, but Sri Krsna is
>|the Supreme Absolute Truth, the object of the
>|transcendental love of all living entities.
71|Adi 2.6
72|TEXT 6
73|TEXT
74|brahma, atma, bhagavan-anuvada tina
75|anga-prabha, amsa, svarupa-tina vidheya-cihna
76|SYNONYMS
77|brahma-the impersonal Brahman; atma-the localized Paramatma;
>| bhagavan-the Personality of Godhead; anuvada-subjects;
>|tina-three; anga-prabha-bodily effulgence; amsa-partial
>|manifestation; svarupa-original form; tina-three; vidheya-
>|cihna-predicates.
78|TRANSLATION
79|Impersonal Brahman, the localized Paramatma and the
>|Personality of Godhead are three subjects, and the glowing
>|effulgence, the partial manifestation and the original form
>|are their three respective predicates.
80|Adi 2.7
81|TEXT 7
82|TEXT
83|anuvada age, pache vidheya sthapana
84|sei artha kahi, suna sastra-vivarana
85|SYNONYMS
86|anuvada-the subject; age-first; pache-afterwards; vidheya-
>|the predicate; sthapana-placing; sei-this; artha-the
>|meaning; kahi-I speak; suna-please listen; sastra-vivarana-
>|to the description of the scriptures.
87|TRANSLATION
88|A predicate always follows its subject. Now I shall explain
>|the meaning of this verse according to the revealed
>|scriptures.
89|Adi 2.8
90|TEXT 8
91|TEXT
92|svayam bhagavan krsna, visnu-paratattva
93|purna-jnana purnananda parama mahattva
94|SYNONYMS
95|svayam-Himself; bhagavan-the Supreme Personality of Godhead;
>| krsna-Lord Krsna; visnu-of all-pervading Visnu; para-
>|tattva-the ultimate truth; purna-jnana-full knowledge;
>|purna-ananda-full bliss; parama-supreme; mahattva-greatness.
96|TRANSLATION
97|Krsna, the original form of the Personality of Godhead, is
>|the summum bonum of the all-pervading Visnu. He is all-
>|perfect knowledge and all-perfect bliss. He is the Supreme
>|Transcendence.
98|Adi 2.9
99|TEXT 9
100|TEXT
101|'nanda-suta' bali' yanre bhagavate gai
102|sei krsna avatirna caitanya-gosani
103|SYNONYMS
104|nanda-suta-the son of Nanda Maharaja; bali'-as; yanre-who;
>|bhagavate-in Srimad-Bhagavatam; gai-is sung; sei-that;
>|krsna-Lord Krsna; avatirna-descended; caitanya-gosani-Lord
>|Caitanya Mahaprabhu.
105|TRANSLATION
106|He whom Srimad-Bhagavatam describes as the son of Nanda
>|Maharaja has descended to earth as Lord Caitanya.
107|PURPORT
108|According to the rules of rhetorical arrangement for
>|efficient composition in literature, a subject should be
>|mentioned before its predicate. The Vedic literature
>|frequently mentions Brahman, Paramatma and Bhagavan, and
>|therefore these three terms are widely known as the
>|subjects of transcendental understanding. But it is not
>|widely known that what is approached as the impersonal
>|Brahman is the effulgence of Sri Caitanya Mahaprabhu's
>|transcendental body. Nor is it widely known that the
>|Supersoul, or Paramatma, is only a partial representation
>|of Lord Caitanya, who is identical with Bhagavan Himself.
>|Therefore the descriptions of Brahman as the effulgence of
>|Lord Caitanya, the Paramatma as His partial representation,
>|and the Supreme Personality of Godhead Krsna as identical
>|with Lord Caitanya Mahaprabhu must be verified by evidence
>|from authoritative Vedic literatures.
109|The author wants to establish first that the essence of the
>|Vedas is the visnu-tattva, the Absolute Truth, Visnu, the
>|all-pervading Godhead. The visnu-tattva has different
>|categories, of which the highest is Lord Krsna, the
>|ultimate visnu-tattva, as confirmed in the Bhagavad-gita
>|and throughout the Vedic literature. In Srimad-Bhagavatam
>|the same Supreme Personality of Godhead Krsna is described
>|as Nanda-suta, the son of King Nanda. Krsnadasa Kaviraja
>|Gosvami says that Nandasuta has again appeared as Lord Sri
>|Krsna Caitanya Mahaprabhu, and he bases this
>|statement on his understanding that the Vedic
>|literature concludes there is no difference between
>|Lord Krsna and Lord Caitanya Mahaprabhu. This the author
>|will prove. If it is thus proved that Sri Krsna is the
>|origin of all tattvas (truths), namely Brahman, Paramatma
>|and Bhagavan, and that there is no difference between Sri
>|Krsna and Lord Sri Caitanya Mahaprabhu, it will not be
>|difficult to understand that Sri Caitanya Mahaprabhu is
>|also the same origin of all tattvas. The same Absolute
>|Truth, as He is revealed to students of different
>|realizations, is called Brahman, Paramatma and Bhagavan.
110|Adi 2.10
111|TEXT 10
112|TEXT
113|prakasa-visese tenha dhare tina nama
114|brahma, paramatma ara svayam-bhagavan
115|SYNONYMS
116|prakasa-of manifestation; visese-in variety; tenha-He;
>|dhare-holds; tina-three; nama-names; brahma-Brahman;
>|paramatma-Paramatma (Supersoul); ara-and; svayam-Himself;
>|bhagavan-the Supreme Personality of Godhead.
117|TRANSLATION
118|In terms of His various manifestations, He is known in
>|three features, called the impersonal Brahman, the
>|localized Paramatma and the original Personality of Godhead.
119|PURPORT
120|Srila Jiva Gosvami has explained the word bhagavan in his
>|Bhagavat-sandarbha. The Personality of Godhead, being full
>|of all conceivable and inconceivable potencies, is the
>|absolute Supreme Whole. Impersonal Brahman is a partial
>|manifestation of the Absolute Truth realized in the absence
>|of such complete potencies. The first syllable of the word
>|bhagavan is bha, which means "sustainer" and "protector."
>|The next letter, ga, means "leader," "pusher" and "creator."
>| Va means "dwelling" (all living beings dwell in the
>|Supreme Lord, and the Supreme Lord dwells within the heart
>|of every living being). Combining all these concepts, the
>|word bhagavan carries the import of inconceivable potency
>|in knowledge, energy, strength, opulence, power and
>|influence, devoid of all varieties of inferiority. Without
>|such inconceivable potencies, one cannot fully sustain or
>|protect. Our modern civilization is sustained by scientific
>|arrangements devised by many great scientific brains. We
>|can just imagine, therefore, the gigantic brain whose
>|arrangements sustain the gravity of the unlimited number of
>|planets and satellites and who creates the unlimited space
>|in which they float. If one considers the intelligence
>|needed to orbit man-made satellites, one cannot be fooled
>|into thinking that there is not a gigantic intelligence
>|responsible for the arrangements of the various planetary
>|systems. There is no reason to believe that all the
>|gigantic planets float in space without the superior
>|arrangement of a superior intelligence. This subject is
>|clearly dealt with in the Bhagavad-gita (15.13), where the
>|Personality of Godhead says, "I enter into each planet, and
>|by My energy they stay in orbit." Were the planets not held
>|in the grip of the Personality of Godhead, they would all
>|scatter like dust in the air. Modern scientists can only
>|impractically explain this inconceivable strength of the
>|Personality of Godhead.
121|The potencies of the syllables bha, ga and va apply in
>|terms of many different meanings. Through His different
>|potent agents, the Lord protects and sustains everything,
>| but He Himself personally protects and sustains only His
>|devotees, just as a king personally sustains and protects
>|his own children, while entrusting the protection and
>|sustenance of the state to various administrative agents.
>|The Lord is the leader of His devotees, as we learn from
>|the Bhagavad-gita, which mentions that the Personality of
>|Godhead personally instructs His loving devotees how to
>|make certain progress on the path of devotion and thus
>|surely approach the kingdom of God. The Lord is also the
>|recipient of all the adoration offered by His devotees, for
>|whom He is the objective and the goal. For His devotees the
>|Lord creates a favorable condition for developing a sense
>|of transcendental love of Godhead. Sometimes He does this
>|by taking away a devotee's material attachments by force
>|and baffling all his material protective agents, for thus
>|the devotee must completely depend on the Lord's protection.
>| In this way the Lord proves Himself the leader of His
>|devotees.
122|The Lord is not directly attached to the creation,
>|maintenance and destruction of the material world, for He
>|is eternally busy in the enjoyment of transcendental bliss
>|with paraphernalia composed of His internal potencies
>|. Yet as the initiator of the material energy
>|as well as the marginal potency (the living beings), He
>|expands Himself as the purusa-avataras, who are invested
>|with potencies similar to His. The purusa-avataras are also
>|in the category of bhagavat-tattva because each and every
>|one of them is identical with the original form of the
>|Personality of Godhead. The living entities are His
>|infinitesimal particles and are qualitatively one with Him.
>|They are sent into this material world for material
>|enjoyment , to fulfill their desires to be independent
>|individuals, but still they are subject to the supreme will
>|of the Lord. The Lord deputes Himself in the state of
>|Supersoul to supervise the arrangements for such material
>|enjoyment. The example of a temporary fair is quite
>|appropriate in this connection. If the citizens of a state
>|assemble in a fair to enjoy for a short period, the
>|government deputes a special officer to supervise it. Such
>|an officer is invested with all governmental power, and
>|therefore he is identical with the government. When the
>|fair is over, there is no need for such an officer, and he
>|returns home. The Paramatma is compared to such an officer.
123|The living beings are not all in all. They are undoubtedly
>|parts of the Supreme Lord and are qualitatively one with
>|Him, yet they are subject to His control. Thus they are
>|never equal to the Lord or one with Him. The Lord who
>|associates with the living being is the Paramatma, or
>|supreme living being. No one, therefore, should view the
>|tiny living beings and supreme living being to be on an
>|equal level.
124|The all-pervading truth that exists eternally during the
>|creation, maintenance and annihilation of the material
>|world and in which the living beings rest in trance is
>|called the impersonal Brahman.
125|Adi 2.11
126|TEXT 11
127|TEXT
128|vadanti tat tattva-vidas
129|tattvam yaj jnanam advayam
130|brahmeti paramatmeti
131|bhagavan iti sabdyate
132|SYNONYMS
133|vadanti-they say; tat-that; tattva-vidah-learned souls;
>|tattvam-the Absolute Truth; yat-which; jnanam-knowledge;
>|advayam-nondual; brahma-Brahman; iti-thus; paramatma-
>|Paramatma; iti-thus; bhagavan-Bhagavan; iti-thus; sabdyate-
>|is known.
134|TRANSLATION
135|"Learned transcendentalists who know the Absolute Truth say
>|that it is nondual knowledge and is called impersonal
>|Brahman, the localized Paramatma and the Personality of
>|Godhead."
136|PURPORT
137|This Sanskrit verse appears as the eleventh verse of the
>|First Canto, Second Chapter, of Srimad-Bhagavatam, where
>|Suta Gosvami answers the questions of the sages headed by
>|Saunaka Rsi concerning the essence of all scriptural
>|instructions. Tattva-vidah refers to persons who have
>|knowledge of the Absolute Truth. They can certainly
>|understand knowledge without duality because they are on
>|the spiritual platform. The Absolute Truth is known
>|sometimes as Brahman, sometimes as Paramatma and sometimes
>|as Bhagavan. Persons who are in knowledge of the truth know
>|that one who tries to approach the Absolute simply by
>|mental speculation will ultimately realize the impersonal
>|Brahman, and one who tries to approach the Absolute through
>|yoga practice will be able to realize Paramatma, but one
>|who has complete knowledge and spiritual understanding
>|realizes the spiritual form of Bhagavan, the Personality of
>|Godhead.
138|Devotees of the Personality of Godhead know that Sri Krsna,
>|the son of the King of Vraja, is the Absolute Truth. They
>|do not discriminate between Sri Krsna's name, form,
>|qualities and pastimes. One who wants to separate the Lord'
>|s absolute name, form and qualities from the Lord Himself
>|must be understood to be lacking in absolute knowledge. A
>|pure devotee knows that when he chants the transcendental
>|name "Krsna, " Sri Krsna is present as transcendental sound.
>| He therefore chants with full respect and veneration. When
>|he sees the forms of Sri Krsna, he does not see anything
>|different from the Lord. If one sees otherwise, he must be
>|considered untrained in absolute knowledge. This lack of
>|absolute knowledge is called maya. One who is not Krsna
>|conscious is ruled by the spell of maya under the control
>|of a duality in knowledge. In the Absolute, all
>|manifestations of the Supreme Lord are nondual, just as the
>|multifarious forms of Visnu, the controller of maya, are
>|nondual. Empiric philosophers who pursue the impersonal
>|Brahman accept only the knowledge that the personality of
>|the living entity is not different from the personality of
>|the Supreme Lord, and mystic yogis who try to locate the
>|Paramatma accept only the knowledge that the pure soul is
>|not different from the Supersoul. The absolute conception
>|of a pure devotee, however, includes all others. A devotee
>|does not see anything except in its relationship with Krsna,
>| and therefore his realization is the most perfect of all.
139|Adi 1.12
140|TEXT 12
141|TEXT
142|tanhara angera suddha kirana-mandala
143|upanisat kahe tanre brahma sunirmala
144|SYNONYMS
145|tanhara-His; angera-of the body; suddha-pure; kirana-of
>|rays; mandala-realm; upanisat-the Upanisads; kahe-say;
>|tanre-unto that; brahma-Brahman; su-nirmala-transcendental.
146|TRANSLATION
147|What the Upanisads call the transcendental, impersonal
>|Brahman is the realm of the glowing effulgence of the same
>|Supreme Person.
148|PURPORT
149|Three mantras of the Mundaka Upanisad (2.2.9–11) give
>|information regarding the bodily effulgence of the Supreme
>|Personality of Godhead. They state:
150|hiranmaye pare kose virajam brahma niskalam
151|tac chubhram jyotisam jyotis tad yad atma-vido viduh
152|na tatra suryo bhati na candra-tarakam
153|nema vidyuto bhanti kuto 'yam agnih
154|tam eva bhantam anubhati sarvam
155|tasya bhasa sarvam idam vibhati
156|brahmaivedam amrtam purastad brahma
157|pascad brahma daksinatas cottarena
158|adhas cordhvam ca prasrtam brahmai-
159|vedam visvam idam varistham
160|"In the spiritual realm, beyond the material covering, is
>|the unlimited Brahman effulgence, which is free from
>|material contamination. That effulgent white light is
>|understood by transcendentalists to be the light of all
>|lights. In that realm there is no need of sunshine,
>|moonshine, fire or electricity for illumination. Indeed,
>|whatever illumination appears in the material world is only
>|a reflection of that supreme illumination. That Brahman is
>|in front and in back, in the north, south, east and west,
>|and also overhead and below. In other words, that supreme
>|Brahman effulgence spreads throughout both the material and
>|spiritual skies."
161|Adi 2.13
162|TEXT 13
163|TEXT
164|carma-cakse dekhe yaiche surya nirvisesa
165|jnana-marge laite nare krsnera visesa
166|SYNONYMS
167|carma-cakse-by the naked eye; dekhe-one sees; yaiche-just
>|as; surya-the sun; nirvisesa-without variegatedness; jnana-
>|marge-by the path of philosophical speculation; laite-to
>|accept; nare-not able; krsnera-of Lord Krsna; visesa-the
>|variety.
168|TRANSLATION
169|As with the naked eye one cannot know the sun except as a
>|glowing substance, merely by philosophical speculation one
>|cannot understand Lord Krsna's transcendental varieties.
170|Adi 2.14
171|TEXT 14
172|TEXT
173|yasya prabha prabhavato jagad-anda-koti-
174|kotisv asesa-vasudhadi-vibhuti-bhinnam
175|tad brahma niskalam anantam asesa-bhutam
176|govindam adi-purusam tam aham bhajami
177|SYNONYMS
178|yasya-of whom; prabha-the effulgence; prabhavatah-of one
>|who excels in power; jagat-anda-of universes; koti-kotisu-
>|in millions and millions; asesa-unlimited; vasudha-adi-with
>|planets, etc.; vibhuti-with opulences; bhinnam-becoming
>|variegated; tat-that; brahma-Brahman; niskalam-without
>|parts; anantam-unlimited; asesa-bhutam-being complete;
>|govindam-Lord Govinda; adi-purusam-the original person; tam-
>|Him; aham-I; bhajami-worship.
179|TRANSLATION
180|"I worship Govinda, the primeval Lord,
>|who is endowed with great power. The glowing effulgence of
>|His transcendental form is the impersonal Brahman, which is
>|absolute, complete and unlimited and which displays the
>|varieties of countless planets, with their different
>|opulences, in millions and millions of universes. "
181|PURPORT
182|This verse appears in the Brahma-samhita (5.40). Each and
>|every one of the countless universes is full of innumerable
>|planets with different constitutions and atmospheres. All
>|these come from the unlimited nondual Brahman, or Complete
>|Whole, which exists in absolute knowledge. The origin of
>|that unlimited Brahman effulgence is the transcendental
>|body of Govinda, who is offered respectful obeisances as
>|the original and supreme Personality of Godhead.
183|Adi 2.15
184|TEXT 15
185|TEXT
186|koti koti brahmande ye brahmera vibhuti
187|sei brahma govindera haya anga-kanti
188|SYNONYMS
189|koti-tens of millions; koti-tens of millions; brahma-ande-
>|in universes; ye-which; brahmera-of Brahman; vibhuti-
>|opulences; sei-that; brahma-Brahman; govindera-of Lord
>|Govinda; haya-is; anga-kanti-bodily effulgence.
190|TRANSLATION
191|[Lord Brahma said:] "The opulences of the impersonal
>|Brahman spread throughout the millions and millions of
>|universes. That Brahman is but the bodily effulgence of
>|Govinda.
192|Adi 2.16
193|TEXT 16
194|TEXT
195|sei govinda bhaji ami, tehon mora pati
196|tanhara prasade mora haya srsti-sakti
197|SYNONYMS
198|sei-that; govinda-Lord Govinda; bhaji-worship; ami-I; tehon-
>|He; mora-my; pati-Lord; tanhara-His; prasade-by the mercy;
>|mora-my; haya-becomes; srsti-of creation; sakti-power.
199|TRANSLATION
200|"I worship Govinda. He is my Lord. Only by His grace am I
>|empowered to create the universe."
201|PURPORT
202|Although the sun is situated far away from the other
>|planets, its rays sustain and maintain them all. Indeed,
>|the sun diffuses its heat and light all over the universe.
>|Similarly, the supreme sun, Govinda, diffuses His heat and
>|light everywhere in the form of His different potencies.
>|The sun's heat and light are nondifferent from the sun. In
>|the same way, the unlimited potencies of Govinda are
>|nondifferent from Govinda Himself. Therefore the all-
>|pervasive Brahman is the all-pervasive Govinda. The
>|Bhagavad-gita (14.27) clearly mentions that the impersonal
>|Brahman is dependent upon Govinda. That is the real
>|conception of absolute knowledge.
203|Adi 2.17
204|TEXT 17
205|TEXT
206|munayo vata-vasanah
207|sramana urdhva-manthinah
208|brahmakhyam dhama te yanti
209|santah sannyasino 'malah
210|SYNONYMS
211|munayah-saints; vata-vasanah-naked; sramanah-who perform
>|severe physical penances; urdhva-raised up; manthinah-whose
>|semen; brahma-akhyam-known as Brahmaloka; dhama-to the
>|abode; te-they; yanti-go; santah-equipoised in Brahman;
>|sannyasinah-who are in the renounced order of life; amalah-
>|pure.
212|TRANSLATION
213|"Naked saints and sannyasis who undergo
>|severe physical penances, who can raise the semen to the
>|brain, and who are completely equipoised in Brahman can
>|live in the realm known as Brahmaloka."
214|PURPORT
215|In this verse from Srimad-Bhagavatam (11.6.47), vata-
>|vasanah refers to mendicants who do not care about anything
>|material, including clothing, but who depend wholly on
>|nature. Such sages do not cover their bodies even in severe
>|winter or scorching sunshine. They take great pains not to
>|avoid any kind of bodily suffering, and they live by
>|begging from door to door. They never discharge their semen,
>| either knowingly or unknowingly. By such celibacy they are
>|able to raise the semen to the brain. Thus they become most
>|intelligent and develop very sharp memories. Their minds
>|are never disturbed or diverted from contemplation on the
>|Absolute Truth, nor are they ever contaminated by desire
>|for material enjoyment. By practicing austerities under
>|strict discipline, such mendicants attain a neutral state
>|transcendental to the modes of nature and merge into the
>|impersonal Brahman.
216|Adi 2.18
217|TEXT 18
218|TEXT
219|atmantaryami yanre yoga-sastre kaya
220|seha govindera amsa vibhuti ye haya
221|SYNONYMS
222|atma antah-yami-in-dwelling Supersoul; yanre-who; yoga-
>|sastre-in the scriptures of yoga; kaya-is spoken; seha-that;
>| govindera-of Govinda; amsa-plenary portion; vibhuti-
>|expansion; ye-which; haya-is.
223|TRANSLATION
224|He who is described in the yoga-sastras as the indwelling
>|Supersoul [atma antar-yami] is also a plenary portion of
>|Govinda's personal expansion.
225|PURPORT
226|The Supreme Personality of Godhead is by nature joyful. His
>|enjoyments, or pastimes, are completely transcendental. He
>|is in the fourth dimension of existence, for although the
>|material world is measured by the limitations of length,
>|breadth and height, the Supreme Lord is completely
>|unlimited in His body, form and existence. He is not
>|personally attached to any of the affairs within the
>|material cosmos. The material world is created by the
>|expansion of His purusa-avataras, who direct the aggregate
>|material energy and all the conditioned souls. By
>|understanding the three expansions of the purusa, a living
>|entity can transcend the position of knowing only the
>|twenty-four elements of the material world.
227|One of the expansions of Maha-Visnu is Ksirodakasayi Visnu,
>|the Supersoul within every living entity. As the Supersoul
>|of the total aggregate of living entities, or the second
>|purusa, He is known as Garbhodakasayi Visnu. As the creator
>|or original cause of innumerable universes, or the first
>|purusa, who is lying on the Causal Ocean, He is called Maha-
>|Visnu. The three purusas direct the affairs of the material
>|world.
228|The authorized scriptures direct the individual souls to
>|revive their relationship with the Supersoul. Indeed, the
>|system of yoga is the process of transcending the influence
>|of the material elements by establishing a connection with
>|the purusa known as Paramatma. One who has thoroughly
>|studied the intricacies of creation can know very easily
>|that this Paramatma is the plenary portion of the Supreme
>|Being, Sri Krsna.
229|Adi 2.19
230|TEXT 19
231|TEXT
232|ananta sphatike yaiche eka surya bhase
233|taiche jive govindera amsa prakase
234|SYNONYMS
235|ananta-unlimited; sphatike-in crystals; yaiche-just as; eka-
>|one; surya-sun; bhase-appears; taiche-just so; jive-in the
>|living entity; govindera-of Govinda; amsa-portion; prakase-
>|manifests.
236|TRANSLATION
237|As the one sun appears reflected in countless jewels, so
>|Govinda manifests Himself [as Paramatma] in the hearts
>|of all living beings.
238|PURPORT
239|The sun is situated in a specific location but is reflected
>|in countless jewels and appears in innumerable localized
>|aspects. Similarly, the Supreme Personality of Godhead,
>|although eternally present in His transcendental abode,
>|Goloka Vrndavana, is reflected in everyone's heart as the
>|Supersoul. In the Upanisads it is said that the jiva (
>|living entity) and the Paramatma (Supersoul) are like two
>|birds sitting in the same tree. The Supersoul engages the
>|living being in executing fruitive work as a result of his
>|deeds in the past, but the Paramatma has nothing to do with
>|such engagements. As soon as the living being ceases to act
>|in terms of fruitive work and takes to the service of the
>|Lord (the Paramatma), coming to know of His supremacy, he
>|is immediately freed from all designations, and in that
>|pure state he enters the kingdom of God , known as
>|Vaikuntha.
240|The Paramatma , or Supersoul, the guide of the
>|individual living beings, does not take part in fulfilling
>|the desires of the living beings, but He arranges for their
>|fulfillment by material nature. As soon as an individual
>|soul becomes conscious of his eternal relationship with the
>|Supersoul and looks only toward Him, he at once becomes
>|free from the entanglements of material enjoyment.
>|Christian philosophers who do not believe in the law of
>|karma put forward the argument that it is absurd to say
>|one must accept the results of past deeds of which he
>|has no consciousness. A criminal is first reminded of his
>|misdeeds by witnesses in a law court, and then he is
>|punished. If death is complete forgetfulness, why should a
>|person be punished for his past misdeeds? The conception of
>|the Paramatma is an invincible answer to these fallacious
>|arguments. The Paramatma is the witness of the past
>|activities of the individual living being. A man may not
>|remember what he has done in his childhood, but his father,
>|who has seen him grow through different stages of
>|development, certainly remembers. Similarly, the living
>|being undergoes many changes of body through many lives,
>|but the Supersoul is always with him and remembers all his
>|activities, despite his evolution through different bodies.
241|Adi 2.20
242|TEXT 20
243|TEXT
244|atha va bahunaitena
245|kim jnatena tavarjuna
246|vistabhyaham idam krtsnam
247|ekamsena sthito jagat
248|SYNONYMS
249|atha va-or; bahuna-much; etena-with this; kim-what use;
>|jnatena-being known; tava-by you; arjuna-O Arjuna;
>|vistabhya-pervading; aham-I; idam-this; krtsnam-entire; eka-
>|amsena-with one portion; sthitah-situated; jagat-universe.
250|TRANSLATION
251|[The Personality of Godhead, Sri Krsna, said:] "What more
>|shall I say to you? I live throughout this cosmic
>|manifestation merely by My single plenary portion."
252|PURPORT
253|Describing His own potencies to Arjuna, the Personality of
>|Godhead Sri Krsna spoke this verse of the Bhagavad-gita (10.
>|42).
254|Adi 2.21
255|TEXT 21
256|TEXT
257|tam imam aham ajam sarira-bhajam
258|hrdi hrdi dhisthitam atma-kalpitanam
259|prati-drsam iva naikadharkam ekam
260|samadhigato 'smi vidhuta-bheda-mohah
261|SYNONYMS
262|tam-Him; imam-this; aham-I; ajam-the unborn; sarira-bhajam-
>|of the conditioned souls endowed with bodies; hrdi hrdi-in
>|each of the hearts; dhisthitam-situated; atma-by themselves;
>| kalpitanam-which are imagined; prati-drsam-for every eye;
>|iva-like; na eka-dha-not in one way; arkam-the sun; ekam-
>|one; samadhigatah-one who has obtained; asmi-I am; vidhuta-
>|removed; bheda-mohah-whose misconception of duality.
263|TRANSLATION
264|[Grandfather Bhisma said:] "As the one sun appears
>|differently situated to different seers, so also do You,
>|the unborn, appear differently represented as the Paramatma
>|in every living being. But when a seer knows himself to be
>|one of Your own servitors, no longer does he maintain such
>|duality. Thus I am now able to comprehend Your eternal
>|forms, knowing well the Paramatma to be only Your plenary
>|portion."
265|PURPORT
266|This verse from Srimad-Bhagavatam (1.9.42) was spoken by
>|Bhismadeva, the grandfather of the Kurus, when he was lying
>|on a bed of arrows at the last stage of his life. Arjuna,
>|Krsna and numberless friends, admirers, relatives and sages
>|had gathered on the scene as Maharaja Yudhisthira took
>|moral and religious instructions from the dying Bhisma.
>|Just as the final moment arrived for him, Bhisma spoke this
>|verse while looking at Lord Krsna.
267|Just as the one sun is the object of vision of many
>|different persons, so the one partial representation of
>|Lord Krsna who lives in the heart of every living entity as
>|the Paramatma is a variously perceived object. One who
>|comes intimately in touch with Lord Krsna by engaging in
>|His eternal service sees the Supersoul as the localized
>|partial representation of the Supreme Personality of
>|Godhead. Bhisma knew the Supersoul to be a partial
>|expansion of Lord Krsna, whom he understood to be the
>|supreme, unborn transcendental form.
268|Adi 2.22
269|TEXT 22
270|TEXT
271|seita govinda saksac caitanya gosani
272|jiva nistarite aiche dayalu ara nai
273|SYNONYMS
274|seita-that; govinda-Govinda; saksat-personally; caitanya-
>|Lord Caitanya; gosani-Gosani; jiva-the fallen living
>|entities; nistarite-to deliver; aiche-such; dayalu-a
>|merciful Lord; ara-another; nai-there is not.
275|TRANSLATION
276|That Govinda personally appears as Caitanya Gosani. No
>|other Lord is as merciful in delivering the fallen souls.
277|PURPORT
278|Having described Govinda in terms of His Brahman and
>|Paramatma features, now the author of Sri Caitanya-
>|caritamrta advances his argument to prove that Lord Sri
>|Caitanya Mahaprabhu is the identical personality. The same
>|Lord Sri Krsna, in the garb of a devotee of Sri Krsna,
>|descended to this mortal world to reclaim the fallen human
>|beings who had misunderstood the Personality of Godhead
>|even after the explanation of the Bhagavad-gita. In the
>|Bhagavad-gita the Personality of Godhead Sri Krsna directly
>|instructed that the Supreme is a person, that the
>|impersonal Brahman is His glowing effulgence, and that the
>|Paramatma is His partial representation . all men were
>|therefore advised to follow the path of Sri Krsna, leaving
>|aside all mundane "isms." Offenders misunderstood this
>|instruction, however, because of their poor fund of
>|knowledge. Thus by His causeless, unlimited mercy Sri Krsna
>|came again as Sri Caitanya Gosani.
279|The author of Sri Caitanya-caritamrta most emphatically
>|stresses that Lord Caitanya Mahaprabhu is Sri Krsna Himself.
>| He is not an expansion of the prakasa or vilasa forms of
>|Sri Krsna; He is the svayam-rupa, Govinda. Apart from the
>|relevant scriptural evidence forwarded by Srila Krsnadasa
>|Kaviraja Gosvami, there are innumerable other scriptural
>|statements regarding Lord Caitanya's being the Supreme Lord
>|Himself. The following examples may be cited:
280|(1) From the Caitanya Upanisad (5): gaurah sarvatma maha-
>|puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim
>|loke kasyati. "Lord Gaura, who is the all-pervading
>|Supersoul, the Supreme Personality of Godhead, appears as a
>|great saint and powerful mystic who is above the three
>|modes of nature and is the emblem of transcendental
>|activity. He disseminates the cult of devotion throughout
>|the world."
281|(2) From the Svetasvatara Upanisad (6.7 and 3.12):
282|tam isvaranam paramam mahesvaram
283|tam devatanam paramam ca daivatam
284|patim patinam paramam parastad
285|vidama devam bhuvanesam idyam
286|"O Supreme Lord, You are the Supreme Mahesvara, the
>|worshipable Deity of all the demigods and the Supreme Lord
>|of all lords. You are the controller of all controllers,
>|the Personality of Godhead, the Lord of everything
>|worshipable."
287|mahan prabhur vai purusah
288|sattvasyaisa pravartakah
289|su-nirmalam imam praptim
290|isano jyotir avyayah
291|"The Supreme Personality of Godhead is Mahaprabhu, who
>|disseminates transcendental enlightenment. Just to be in
>|touch with Him is to be in contact with the indestructible
>|brahmajyoti."
292|(3) From the Mundaka Upanisad (3.1.3):
293|yada pasyah pasyate rukma-varnam
294|kartaram isam purusam brahma-yonim
295|"One who sees that golden-colored Personality of Godhead,
>|the Supreme Lord, the supreme actor, who is the source of
>|the Supreme Brahman, is liberated."
296|(4) From Srimad-Bhagavatam (11.5.33–34 and 7.9.38):
297|dhyeyam sada paribhava-ghnam abhista-doham
298|tirthaspadam siva-virinci-nutam saranyam
299|bhrtyarti-ham pranata-pala-bhavabdhi-potam
300|vande maha-purusa te caranaravindam
301|"We offer our respectful obeisances unto the lotus feet of
>|Him, the Lord, upon whom one should always meditate. He
>|destroys insults to His devotees. He removes the distresses
>|of His devotees and satisfies their desires. He, the abode
>|of all holy places and the shelter of all sages, is
>|worshipable by Lord Siva and Lord Brahma. He is the boat of
>|the demigods for crossing the ocean of birth and death."
>|
302|tyaktva sudustyaja-surepsita-rajya-laksmim
303|dharmistha arya-vacasa yad agad aranyam
304|maya-mrgam dayitayepsitam anvadhavad
305|vande maha-purusa te caranaravindam
306| [SB
>|
>|
>|
>|
>| 11.5.34 ]
307|"We offer our respectful obeisances unto the lotus feet of
>|the Lord, upon whom one should always meditate. He left His
>|householder life, leaving aside His eternal consort, whom
>|even the denizens of heaven adore. He went into the forest
>|to deliver the fallen souls, who are put into illusion by
>|material energy."
308|Prahlada said:
309|ittham nr-tiryag-rsi-deva jhasavatarair
310|lokan vibhavayasi hamsi jagat-pratipan
311|dharmam maha-purusa pasi yuganuvrttam
312|channah kalau yad abhavas tri-yugo 'tha sa tvam
313|"My Lord, You kill all the enemies of the world in Your
>|multifarious incarnations in the families of men, animals,
>|demigods, rsis, aquatics and so on. Thus You illuminate the
>|worlds with transcendental knowledge. In the Age of Kali, O
>|Mahapurusa, You sometimes appear in a covered incarnation.
>|Therefore You are known as Tri-yuga [one who appears in
>|only three yugas]."
314|(5) From the Krsna-yamala-tantra: punya-ksetre nava-
>|dvipe bhavisyami saci-sutah. "I shall appear in the holy
>|land of Navadvipa as the son of Saci-devi."
315|(6) From the Vayu Purana: kalau sankirtanarambhe bhavisyami
>|saci-sutah. "In the Age of Kali when the sankirtana
>|movement is inaugurated, I shall descend as the son of
>|Saci-devi."
316|(7) From the Brahma-yamala-tantra:
317|atha vaham dharadhame
318|bhutva mad-bhakta-rupa-dhrk
319|mayayam ca bhavisyami
320|kalau sankirtanagame
321|"Sometimes I personally appear on the surface of the world
>|in the garb of a devotee. Specifically, I appear as the son
>|of Saci in Kali-yuga to start the sankirtana movement."
322|(8) From the Ananta-samhita:
323|ya eva bhagavan krsno
324|radhika-prana-vallabhah
325|srsty adau sa jagan-natho
326|gaura asin mahesvari
327|"The Supreme Person, Sri Krsna Himself, who is the life of
>|Sri Radharani and is the Lord of the universe in creation,
>|maintenance and annihilation, appears as Gaura, O Mahesvari.
>|"
328|Adi 2.23
329|TEXT 23
330|TEXT
331|para-vyomete vaise narayana nama
332|sad-aisvarya-purna laksmi-kanta bhagavan
333|SYNONYMS
334|para-vyomete-in the transcendental world; vaise-sits;
>|narayana-Lord Narayana; nama-of the name; sat-aisvarya-of
>|six kinds of opulences; purna-full; laksmi-kanta-the
>|husband of the goddess of opulence; bhagavan-the Supreme
>|Personality of Godhead.
335|TRANSLATION
336|Lord Narayana, who dominates the transcendental world, is
>|full in six opulences. He is the Personality of Godhead,
>|the Lord of the goddess of fortune.
337|Adi 2.24
338|TEXT 24
339|TEXT
340|veda, bhagavata, upanisat, agama
341|'purna-tattva' yanre kahe, nahi yanra sama
342|SYNONYMS
343|veda-the Vedas; bhagavata-Srimad-Bhagavatam; upanisat-the
>|Upanisads; agama-other transcendental literatures; purna-
>|tattva-full truth; yanre-unto whom; kahe-they say; nahi-
>|there is not; yanra-whose; sama-equal.
344|TRANSLATION
345|The Personality of Godhead is He who is described as the
>|Absolute Whole in the Vedas, Bhagavatam, Upanisads and
>|other transcendental literatures. No one is equal to Him.
346|PURPORT
347|There are innumerable authoritative statements in the Vedas
>|regarding the personal feature of the Absolute Truth. Some
>|of them are as follows:
348|(1) From the Rk-samhita (1.22.20):
349|tad visnoh paramam padam sada pasyanti surayah
350|diviva caksur atatam
351|"The Personality of Godhead Visnu is the Absolute Truth,
>|whose lotus feet all the demigods are always eager to see.
>|Like the sun-god, He pervades everything by the rays of His
>|energy. He appears impersonal to imperfect eyes."
352|(2) From the Narayanatharva-sira Upanisad (1–2): narayanad
>|eva samutpadyante narayanat pravartante narayane praliyante.
>| . . . atha nityo narayanah. . . . narayana evedam sarvam
>|yad bhutam yac ca bhavyam. . . . suddho deva eko narayano
>|na dvitiyo 'sti kascit. "It is from Narayana only that
>|everything is generated, by Him only that everything is
>|maintained, and in Him only that everything is annihilated.
>|Therefore Narayana is eternally existing. Everything that
>|exists now or will be created in the future is nothing but
>|Narayana, who is the unadulterated Deity. There is only
>|Narayana and nothing else."
353|(3) From the Narayana Upanisad (1.4): yatah prasuta jagatah
>|prasuti. "Narayana is the source from whom all the
>|universes emanate."
354|(4) From the Hayasirsa Pancaratra: paramatma harir devah. "
>|Hari is the Supreme Lord."
355|(5) From Srimad -Bhagavatam (11.3.34 –35):
356|narayanabhidhanasya
357|brahmanah paramatmanah
358|nistham arhatha no vaktum
359|yuyam hi brahma-vittamah
360|"O best of the brahmanas, please tell us of the position of
>|Narayana, who is also known as Brahman and Paramatma."
361|sthity-udbhava-pralaya-hetur ahetur asya
362|yat svapna-jagara-susuptisu sad bahis ca
363|dehendriyasu-hrdayani caranti yena
364|sanjivitani tad avehi param narendra
365|"O King, know Him who is causeless and yet is the cause of
>|creation, maintenance and annihilation. He exists in the
>|three states of consciousness-namely waking, dreaming and
>|deep sleep-as well as beyond them. He enlivens the body,
>|the senses, the breath of life, and the heart, and thus
>|they move. Know Him to be supreme."
366|Adi 2.25
367|TEXT 25
368|TEXT
369|bhakti-yoge bhakta paya yanhara darsana
370|surya yena savigraha dekhe deva-gana
371|SYNONYMS
372|bhakti-yoge-by devotional service; bhakta-the devotee; paya-
>|obtains; yanhara-whose; darsana-sight; surya-the sun-god;
>|yena-like; sa-vigraha-with form; dekhe-they see; deva-gana-
>|the denizens of heaven.
373|TRANSLATION
374|Through their service, devotees see that Personality of
>|Godhead, just as the denizens of heaven see the personality
>|of the sun.
375|PURPORT
376|The Supreme Personality of Godhead has His eternal form,
>|which cannot be seen by material eyes or mental speculation.
>| Only by transcendental devotional service can one
>|understand the transcendental form of the Lord. The
>|comparison is made here to the qualifications for viewing
>|the personal features of the sun-god. The sun-god is a
>|person who, although not visible to our eyes, is seen from
>|the higher planets by the demigods, whose eyes are suitable
>|for seeing through the glaring sunshine that surrounds him.
>|Every planet has its own atmosphere according to the
>|influence of the arrangement of material nature. It is
>|therefore necessary to have a particular type of bodily
>|construction to reach a particular planet. The inhabitants
>|of earth may be able to reach the moon, but the inhabitants
>|of heaven can reach even the fiery sphere called the sun.
>|What is impossible for man on earth is easy for the
>|demigods in heaven because of their different bodies.
>|Similarly, to see the Supreme Lord one must have the
>|spiritual eyes of devotional service. The Personality of
>|Godhead is unapproachable by those who are habituated to
>|speculation about the Absolute Truth in terms of
>|experimental scientific thought, without reference to the
>|transcendental vibration. The ascending approach to the
>|Absolute Truth ends in the realization of impersonal
>|Brahman and the localized Paramatma but not the Supreme
>|Transcendental Personality.
377|Adi 2.26
378|TEXT 26
379|TEXT
380|jnana-yoga-marge tanre bhaje yei saba
381|brahma-atma-rupe tanre kare anubhava
382|SYNONYMS
383|jnana-of philosophical speculation; yoga-and of mystic yoga;
>| marge-on the paths; tanre-Him; bhaje-worship; yei-who;
>|saba-all; brahma-of impersonal Brahman; atma-and of the
>|Supersoul (Paramatma); rupe-in the forms; tanre-Him; kare-
>|do; anubhava-perceive.
384|TRANSLATION
385|Those who walk the paths of knowledge and yoga worship only
>|Him, for it is Him they perceive as the impersonal Brahman
>|and localized Paramatma.
386|PURPORT
387|Those who are fond of mental speculation (jnana-marga) or
>|want to meditate in mystic yoga to find the Absolute Truth
>|must approach the impersonal effulgence of the Lord and His
>|partial representation respectively. Such persons cannot
>|realize the eternal form of the Lord.
388|Adi 2.27
389|TEXT 27
390|TEXT
391|upasana-bhede jani isvara-mahima
392|ataeva surya tanra diyeta upama
393|SYNONYMS
394|upasana-bhede-by the different paths of worship; jani-I
>|know; isvara-of the Supreme Lord; mahima-greatness; ataeva-
>|therefore; surya-the sun; tanra-of Him; diyeta-was given;
>|upama-simile.
395|TRANSLATION
396|Thus one may understand the glories of the Lord through
>|different modes of worship, as the example of the sun
>|illustrates.
397|Adi 2.28
398|TEXT 28
399|TEXT
400|sei narayana krsnera svarupa-abheda
401|eka-i vigraha, kintu akara-vibheda
402|SYNONYMS
403|sei-that; narayana-Lord Narayana; krsnera-of Lord Krsna;
>|svarupa-original form; abheda-not different; eka-i-one;
>|vigraha-identity; kintu-but; akara-of bodily features;
>|vibheda-difference.
404|TRANSLATION
405|Narayana and Sri Krsna are the same Personality of Godhead,
>|but although They are identical, Their bodily features are
>|different.
406|Adi 2.29
407|TEXT 29
408|TEXT
409|inhota dvi-bhuja, tinho dhare cari hatha
410|inho venu dhare, tinho cakradika satha
411|SYNONYMS
412|inhota-this one; dvi-bhuja-two arms; tinho-He; dhare-
>|manifests; cari-four; hatha-hands; inho-this one; venu-
>|flute; dhare-holds; tinho-He; cakra-adika-the wheel, etc.;
>|satha-with.
413|TRANSLATION
414|This Personality of Godhead [Sri Krsna] has two hands and
>|holds a flute, whereas the other [Narayana] has four hands,
>|with conch, wheel, mace and lotus.
415|PURPORT
416|Narayana is identical to Sri Krsna. They are in fact the
>|same person manifested differently, like a high-court judge
>|who is differently situated in his office and at home. As
>|Narayana the Lord is manifested with four hands, but as
>|Krsna He is manifested with two hands.
417|Adi 2.30
418|TEXT 30
419|TEXT
420|narayanas tvam na hi sarva-dehinam
421|atmasy adhisakhila-loka-saksi
422|narayano 'ngam nara-bhu-jalayanat
423|tac capi satyam na tavaiva maya
424|SYNONYMS
425|narayanah-Lord Narayana; tvam-You; na-not; hi-certainly;
>|sarva-all; dehinam-of the embodied beings; atma-the
>|Supersoul; asi-You are; adhisa-O Lord; akhila-loka-of all
>|the worlds; saksi-the witness; narayanah-known as Narayana;
>|angam-plenary portion; nara-of Nara; bhu-born; jala-in the
>|water; ayanat-due to the place of refuge; tat-that; ca-and;
>|api-certainly; satyam-highest truth; na-not; tava-Your; eva-
>|at all; maya-the illusory energy.
426|TRANSLATION
427|"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 are not creations
>|of maya."
428|PURPORT
429|This statement, which is from Srimad-Bhagavatam (10.14.14),
>|was spoken by Lord Brahma in his prayers to Lord Krsna
>|after the Lord had defeated him by displaying His mystic
>|powers. Brahma had tried to test Lord Krsna to see if He
>|were really the Supreme Personality of Godhead playing as a
>|cowherd boy. Brahma stole all the other boys and their
>|calves from the pasturing grounds, but when he returned to
>|the pastures he saw that all the boys and calves were still
>|there, for Lord Krsna had created them all again. When
>|Brahma saw this mystic power of Lord Krsna's, he admitted
>|defeat and offered prayers to the Lord, addressing Him as
>|the proprietor and seer of everything in the creation and
>|as the Supersoul who is within each and every living entity
>|and is dear to all. That Lord Krsna is Narayana, the father
>|of Brahma, because Lord Krsna's plenary expansion
>|Garbhodakasayi Visnu, after placing Himself on the Garbha
>|Ocean, created Brahma from His own body. Maha-Visnu in the
>|Causal Ocean and Ksirodakasayi Visnu, the Supersoul in
>|everyone's heart, are also transcendental expansions of the
>|Supreme Truth.
430|Adi 2.31
431|TEXT 31
432|TEXT
433|sisu vatsa hari' brahma kari aparadha
434|aparadha ksamaite magena prasada
435|SYNONYMS
436|sisu-playmates; vatsa-calves; hari'-stealing; brahma-Lord
>|Brahma; kari-making; aparadha-offense; aparadha-offense;
>|ksamaite-to pardon; magena-begged; prasada-mercy.
437|TRANSLATION
438|After Brahma had offended Krsna by stealing His playmates
>|and calves, he begged the Lord's pardon for his offensive
>|act and prayed for the Lord's mercy.
439|Adi 2.32
440|TEXT 32
441|TEXT
442|tomara nabhi-padma haite amara janmodaya
443|tumi pita-mata, ami tomara tanaya
444|SYNONYMS
445|tomara-Your; nabhi-padma-lotus of the navel; haite-from;
>|amara-my; janma-udaya-birth; tumi-You; pita-father; mata-
>|mother; ami-I; tomara-Your; tanaya-son.
446|TRANSLATION
447|"I took birth from the lotus that grew from Your navel.
>|Thus You are both my father and my mother, and I am Your
>|son.
448|Adi 2.33
449|TEXT 33
450|TEXT
451|pita mata balakera na laya aparadha
452|aparadha ksama, more karaha prasada
453|SYNONYMS
454|pita-father; mata-mother; balakera-of the child; na-not;
>|laya-take seriously; aparadha-the offense; aparadha-the
>|offense; ksama-please pardon; more-unto me; karaha-please
>|show; prasada-mercy.
455|TRANSLATION
456|"Parents never take seriously the offenses of their
>|children. I therefore beg Your pardon and ask for Your
>|benediction."
457|Adi 2.34
458|TEXT 34
459|TEXT
460|krsna kahena-brahma, tomara pita narayana
461|ami gopa, tumi kaiche amara nandana
462|SYNONYMS
463|krsna-Lord Krsna; kahena-says; brahma-O Lord Brahma; tomara-
>|your; pita-father; narayana-Lord Narayana; ami-I (am); gopa-
>|cowherd boy; tumi-you; kaiche-how; amara-My; nandana-son.
464|TRANSLATION
465|Sri Krsna said, "O Brahma, your father is Narayana. I am
>|but a cowherd boy. How can you be My son?"
466|Adi 2.35
467|TEXT 35
468|TEXT
469|brahma balena, tumi ki na hao narayana
470|tumi narayana-suna tahara karana
471|SYNONYMS
472|brahma-Lord Brahma; balena-says; tumi-You; ki na hao-are
>|not; narayana-Lord Narayana; tumi-You; narayana-Lord
>|Narayana; suna-please hear; tahara-of that; karana-reason.
473|TRANSLATION
474|Brahma replied, "Are You not Narayana? You are certainly
>|Narayana. Please listen as I state the proofs.
475|Adi 2.36
476|TEXT 36
477|TEXT
478|prakrtaprakrta-srstye yata jiva-rupa
479|tahara ye atma tumi mula-svarupa
480|SYNONYMS
481|prakrta-material; aprakrta-and spiritual; srstye-in the
>|creations; yata-as many as there are; jiva-rupa-the living
>|beings; tahara-of them; ye-who; atma-the Supersoul; tumi-
>|You; mula-svarupa-ultimate source.
482|TRANSLATION
483|"All the living beings within the material and spiritual
>|worlds are ultimately born of You, for You are the
>|Supersoul of them all.
484|PURPORT
485|The cosmic manifestation is generated by the interaction of
>|the three modes of material nature. The transcendental
>|world has no such material modes, although it is
>|nevertheless full of spiritual variegatedness. In that
>|spiritual world there are also innumerable living entities,
>|who are eternally liberated souls engaged in transcendental
>|loving service to Lord Krsna. The conditioned souls, who
>|remain within the material cosmic creation, are subjected
>|to the threefold miseries and pangs of material nature.
>|They exist in different species of life because they are
>|eternally averse to transcendental loving devotion to the
>|Supreme Lord.
486|Sankarsana is the original source of all living entities
>|because they are all expansions of His marginal potency.
>|Some of them are conditioned by material nature, whereas
>|others are under the protection of the spiritual nature.
>|The material nature is a conditional manifestation of
>|spiritual nature, just as smoke is a conditional stage of
>|fire. Smoke is dependent on fire, but in a blazing fire
>|there is no place for smoke. Smoke disturbs, but fire
>|serves. The serving spirit of the residents of the
>|transcendental world is displayed in five varieties of
>|relationships with the Supreme Lord, who is the central
>|enjoyer. In the material world everyone is a self-centered
>|enjoyer of mundane happiness and distress. One
>|considers himself the lord of everything and tries to enjoy
>|the illusory energy, but he is not successful because he is
>|not independent: he is but a minute particle of the energy
>|of Lord Sankarsana. All living beings exist under the
>|control of the Supreme Lord, who is therefore called
>|Narayana.
487|Adi 2.37
488|TEXT 37
489|TEXT
490|prthvi yaiche ghata-kulera karana asraya
491|jivera nidana tumi, tumi sarvasraya
492|SYNONYMS
493|prthvi-the earth; yaiche-just as; ghata-of earthen pots;
>|kulera-of the multitude; karana-the cause; asraya-the
>|shelter; jivera-of the living beings; nidana-root cause;
>|tumi-You; tumi-You; sarva-asraya-shelter of all.
494|TRANSLATION
495|"As the earth is the original cause and shelter of all pots
>|made of earth, so You are the ultimate cause and shelter of
>|all living beings.
496|PURPORT
497|As the vast earth is the source for the ingredients of all
>|earthen pots, so the Supreme Soul is the source for the
>|complete substance of all individual living entities. The
>|cause of all causes, the Supreme Personality of Godhead, is
>|the cause of the living entities. This is confirmed in the
>|Bhagavad-gita (7.10), where the Lord says, bijam mam sarva-
>|bhutanam ("I am the seed of all living entities"), and in
>|the Upanisads (Katha Up. 2 .2. 13), which say, nityo
>|nityanam cetanas cetananam ("the Lord is the supreme leader
>|among all the eternal living beings").
498|The Lord is the reservoir of all cosmic manifestation,
>|animate and inanimate. The advocates of Visistadvaita-vada
>|philosophy explain the Vedanta-sutra by saying that
>|although the living entity has two kinds of bodies-subtle (
>|consisting of mind, intelligence and false ego) and gross (
>|consisting of the five basic elements)-and although he thus
>|lives in three bodily dimensions (gross, subtle and
>|spiritual), he is nevertheless a spiritual soul. Similarly,
>|the Supreme Personality of Godhead, who emanates the
>|material and spiritual worlds, is the Supreme Spirit. As an
>|individual spirit soul is almost identical to his gross and
>|subtle bodies, so the Supreme Lord is almost identical to
>|the material and spiritual worlds. The material world, full
>|of conditioned souls trying to lord it over matter, is a
>|manifestation of the external energy of the Supreme Lord,
>|and the spiritual world, full of perfect servitors of the
>|Lord, is a manifestation of His internal energy. Since all
>|living entities are minute sparks of the Supreme
>|Personality of Godhead, He is the Supreme Soul in both the
>|material and spiritual worlds. The Vaisnavas following Lord
>|Caitanya stress the doctrine of acintya-bhedabheda-tattva,
>|which states that the Supreme Lord, being the cause and
>|effect of everything, is inconceivably, simultaneously one
>|with His manifestations of energy and different from them.
499|Adi 2.38
500|TEXT 38
501|TEXT
502|'nara'-sabde kahe sarva jivera nicaya
503|'ayana'-sabdete kahe tahara asraya
504|SYNONYMS
505|nara-sabde-by the word nara; kahe-one means; sarva jivera-
>|of all living entities; nicaya-the assemblage; ayana-
>|sabdete-by the word ayana; kahe-one means; tahara-of them;
>|asraya-the refuge.
506|TRANSLATION
507|"The word 'nara ' refers to the aggregate of all the living
>|beings, and the word 'ayana ' refers to the refuge of them
>|all.
508|Adi 2.39
509|TEXT 39
510|TEXT
511|ataeva tumi hao mula narayana
512|ei eka hetu, suna dvitiya karana
513|SYNONYMS
514|ataeva-therefore; tumi-You; hao-are; mula-original;
>|narayana-Narayana; ei-this; eka-one; hetu-reason; suna-
>|please listen; dvitiya-second; karana-to the reason.
515|TRANSLATION
516|"You are therefore the original Narayana. This is one
>|reason; please listen as I state the second.
517|Adi 2.40
518|TEXT 40
519|TEXT
520|jivera isvara-purusadi avatara
521|tanha saba haite tomara aisvarya apara
522|SYNONYMS
523|jivera-of the living beings; isvara-the Supreme Lord;
>|purusa-adi-purusa incarnations, etc.; avatara-incarnations;
>|tanha-Them; saba-all; haite-than; tomara-Your; aisvarya-
>|opulences; apara-boundless.
524|TRANSLATION
525|"The direct Lords of the living beings are the purusa
>|incarnations. But Your opulence and power are more exalted
>|than Theirs.
526|Adi 2.41
527|TEXT 41
528|TEXT
529|ataeva adhisvara tumi sarva pita
530|tomara saktite tanra jagat-raksita
531|SYNONYMS
532|ataeva-therefore; adhisvara-primeval Lord; tumi-You; sarva-
>|of all; pita-father; tomara-Your; saktite-by the energy;
>|tanra-They; jagat-of the cosmic creations; raksita-
>|protectors.
533|TRANSLATION
534|"Therefore You are the primeval Lord, the original father
>|of everyone. They [the purusas] are protectors of the
>|universes by Your power.
535|Adi 2.42
536|TEXT 42
537|TEXT
538|narera ayana yate karaha palana
539|ataeva hao tumi mula narayana
540|SYNONYMS
541|narera-of the living beings; ayana-the shelters; yate-those
>|to whom; karaha-You give; palana-protection; ataeva-
>|therefore; hao-are; tumi-You; mula-original; narayana-
>|Narayana.
542|TRANSLATION
543|"Since You protect those who are the shelters of all living
>|beings, You are the original Narayana.
544|PURPORT
545|The controlling Deities of the living beings in the mundane
>|worlds are the three purusa-avataras. But the potent energy
>|displayed by Sri Krsna is far more extensive than that of
>|the purusas. Sri Krsna is therefore the original father and
>|Lord who protects all creative manifestations through His
>|various plenary portions. Since He sustains even the
>|shelters of the collective living beings, there is no doubt
>|that Sri Krsna is the original Narayana.
546|Adi 2.43
547|TEXT 43
548|TEXT
549|trtiya karana suna sri-bhagavan
550|ananta brahmanda bahu vaikunthadi dhama
551|SYNONYMS
552|trtiya-third; karana-reason; suna-please hear; sri-bhagavan-
>|O Supreme Personality of Godhead; ananta-unlimited; brahma-
>|anda-universes; bahu-many; vaikuntha-adi-Vaikuntha, etc.;
>|dhama-planets.
553|TRANSLATION
554|"O my Lord, O Supreme Personality of Godhead! Kindly hear
>|my third reason. There are countless universes and
>|fathomless transcendental Vaikunthas.
555|Adi 2.44
556|TEXT 44
557|TEXT
558|ithe yata jiva, tara trai-kalika karma
559|taha dekha, saksi tumi, jana saba marma
560|SYNONYMS
561|ithe-in these; yata-as many; jiva-living beings; tara-of
>|them; trai-kalika-past, present and future; karma-the
>|activities; taha-that; dekha-You see; saksi-witness; tumi-
>|You; jana-You know; saba-of everything; marma-the essence.
562|TRANSLATION
563|"Both in this material world and in the transcendental
>|world, You see all the deeds of all living beings, in the
>|past, present and future. Since You are the witness of all
>|such deeds, You know the essence of everything.
564|Adi 2.45
565|TEXT 45
566|TEXT
567|tomara darsane sarva jagatera sthiti
568|tumi na dekhile karo nahi sthiti gati
569|SYNONYMS
570|tomara-Your; darsane-by the seeing; sarva-all; jagatera-of
>|the universe; sthiti-maintenance; tumi-You; na dekhile-in
>|not seeing; karo-of anyone; nahi-there is not; sthiti-
>|staying; gati-moving.
571|TRANSLATION
572|"All the worlds exist because You oversee them. None can
>|live, move or have their being without Your supervision.
573|Adi 2.46
574|TEXT 46
575|TEXT
576|narera ayana yate kara darasana
577|tahateo hao tumi mula narayana
578|SYNONYMS
579|narera-of the living beings; ayana-the motion; yate-since;
>|kara-You do; darasana-seeing; tahateo-therefore; hao-are;
>|tumi-You; mula-original; narayana-Narayana.
580|TRANSLATION
581|"You oversee the wanderings of all living beings. For this
>|reason also, You are the primeval Lord Narayana."
582|PURPORT
583|Sri Krsna, in His Paramatma feature, lives in the hearts of
>|all living beings in both the transcendental and mundane
>|creations. As the Paramatma, He witnesses all actions the
>|living beings perform in all phases of time, namely past,
>|present and future. Sri Krsna knows what the living beings
>|have done for hundreds and thousands of past births, and He
>|sees what they are doing now ; therefore He knows the
>|results of their present actions that will fructify in the
>|future. As stated in the Bhagavad-gita, the entire cosmic
>|situation is created as soon as He glances over the
>|material energy. Nothing can exist without His
>|superintendence. Since He sees even the abode where
>| the collective living beings rest, He is the original
>|Narayana.
584|Adi 2.47
585|TEXT 47
586|TEXT
587|krsna kahena-brahma, tomara na bujhi vacana
588|jiva-hrdi, jale vaise sei narayana
589|SYNONYMS
590|krsna-Lord Krsna; kahena-says; brahma-O Brahma; tomara-your;
>| na-not; bujhi-I understand; vacana-speech; jiva-of the
>|living entity; hrdi-in the heart; jale-in the water; vaise-
>|sits; sei-that; narayana-Lord Narayana.
591|TRANSLATION
592|Krsna said, "Brahma, I cannot understand what you are
>|saying. Lord Narayana is He who sits in the hearts of all
>|living beings and lies down in the waters of the Karana
>|Ocean."
593|Adi 2.48
594|TEXT 48
595|TEXT
596|brahma kahe-jale jive yei narayana
597|se saba tomara amsa-e satya vacana
598|SYNONYMS
599|brahma-Lord Brahma; kahe-says; jale-in the water; jive-in
>|the living being; yei-who; narayana-Narayana; se-They; saba-
>|all; tomara-Your; amsa-plenary part; e-this; satya-truthful;
>| vacana-word.
600|TRANSLATION
601|Brahma replied, "What I have said is true. The same Lord
>|Narayana who lives on the waters and in the hearts of all
>|living beings is but a plenary portion of You.
602|Adi 2.49
603|TEXT 49
604|TEXT
605|karanabdhi-garbhodaka-ksirodaka-sayi
606|maya-dvare srsti kare, tate saba mayi
607|SYNONYMS
608|karana-abdhi-Karanodakasayi Visnu; garbha-udaka-
>|Garbhodakasayi Visnu; ksira-udaka-sayi-Ksirodakasayi Visnu;
>|maya-dvare-with the material energy; srsti-creation; kare-
>|They do; tate-therefore; saba-all; mayi-connected with maya.
609|TRANSLATION
610|"The Karanodakasayi, Garbhodakasayi and Ksirodakasayi forms
>|of Narayana all create in cooperation with the material
>|energy. In this way They are attached to maya.
611|Adi 2.50
612|TEXT 50
613|TEXT
614|sei tina jala-sayi sarva-antaryami
615|brahmanda-vrndera atma ye purusa-nami
616|SYNONYMS
617|sei-these; tina-three; jala-sayi-lying in the water; sarva-
>|of all; antah yami-the Supersoul; brahma-anda-of universes;
>|vrndera-of the multitude; atma-Supersoul; ye-who; purusa-
>|purusa; nami-named.
618|TRANSLATION
619|"These three Visnus lying in the water are the Supersoul of
>|everything. The Supersoul of all the universes is known as
>|the first purusa.
620|Adi 2.51
621|TEXT 51
622|TEXT
623|hiranya-garbhera atma garbhodaka-sayi
624|vyasti-jiva-antaryami ksirodaka-sayi
625|SYNONYMS
626|hiranya-garbhera-of the total of the living entities; atma-
>|the Supersoul; garbha-udaka-sayi-Garbhodakasayi Visnu;
>|vyasti-the individual; jiva-of the living entity; antah-
>|yami-Supersoul; ksira-udaka-sayi-Ksirodakasayi Visnu.
627|TRANSLATION
628|"Garbhodakasayi Visnu is the Supersoul of the aggregate of
>|living entities, and Ksirodakasayi Visnu is the Supersoul
>|of each individual living being.
629|Adi 2.52
630|TEXT 52
631|TEXT
632|e sabhara darsanete ache maya-gandha
633|turiya krsnera nahi mayara sambandha
634|SYNONYMS
635|e-this; sabhara-of the assembly; darsanete-in seeing; ache-
>|there is; maya-gandha-connection with maya; turiya-the
>|fourth; krsnera-of Lord Krsna; nahi-there is not; mayara-of
>|the material energy; sambandha-connection.
636|TRANSLATION
637|"Superficially we see that these purusas have a
>|relationship with maya, but above them, in the fourth
>|dimension, is Lord Krsna, who has no contact with the
>|material energy.
638|PURPORT
639|The three purusas-Karanodakasayi Visnu, Garbhodakasayi
>|Visnu and Ksirodakasayi Visnu-all have a relationship with
>|the material energy, called maya, because through maya They
>|create the material cosmos. These three purusas, who lie on
>|the Karana, Garbha and Ksira oceans respectively, are the
>|Supersoul of everything that be: Karanodakasayi Visnu is
>|the Supersoul of the collective universes, Garbhodakasayi
>|Visnu is the Supersoul of the collective living beings, and
>|Ksirodakasayi Visnu is the Supersoul of all individual
>|living entities. Because all of Them are somehow attracted
>|to the affairs of the material energy, They can be said to
>|have some affection for maya. But the transcendental
>|position of Sri Krsna Himself is not even slightly tinged
>|by maya. His transcendental state is called turiya, or the
>|fourth-dimensional stage.
640|Adi 2.53
641|TEXT 53
642|TEXT
643|virad hiranya-garbhas ca
644|karanam cety upadhayah
645|isasya yat tribhir hinam
646|turiyam tat pracaksate
647|SYNONYMS
648|virat-the virat manifestation; hiranya-garbhah-the
>|hiranyagarbha manifestation; ca-and; karanam-the karana
>|manifestation; ca-and; iti-thus; upadhayah-particular
>|designations; isasya-of the Lord; yat-that which; tribhih-
>|these three; hinam-without; turiyam-the fourth; tat-that;
>|pracaksate-is considered.
649|TRANSLATION
650|"'In the material world the Lord is designated as virat,
>|hiranyagarbha and karana. But beyond these three
>|designations, the Lord is ultimately in the fourth
>|dimension.'
651|PURPORT
652|Virat (the phenomenal manifestation of the Supreme Whole ),
>|hiranyagarbha (the numinous soul of everything ), and
>|karana (the cause , or causal nature ) are all but
>|designations of the purusas, who are responsible for
>|material creation. The transcendental position surpasses
>|these designations and is therefore called the position of
>|the fourth dimension. This is a quotation from Sridhara
>|Svami's commentary on the Eleventh Canto, Fifteenth Chapter,
>| verse 16, of Srimad-Bhagavatam.
653|Adi 2.54
654|TEXT 54
655|TEXT
656|yadyapi tinera maya la-iya vyavahara
657|tathapi tat-sparsa nahi, sabhe maya-para
658|SYNONYMS
659|yadyapi-although; tinera-of these three; maya-the material
>|energy; la-iya-taking; vyavahara-the dealings; tathapi-
>|still; tat-of that; sparsa-the touch; nahi-there is not;
>|sabhe-all of Them; maya-para-beyond the material energy.
660|TRANSLATION
661|"Although these three features of the Lord deal directly
>|with the material energy, none of Them are touched by it.
>|They are all beyond illusion.
662|Adi 2.55
663|TEXT 55
664|TEXT
665|etad isanam isasya
666|prakrti-stho 'pi tad-gunaih
667|na yujyate sadatma-sthair
668|yatha buddhis tad-asraya
669|SYNONYMS
670|etat-this; isanam-opulence; isasya-of the Supreme Lord;
>|prakrti-sthah-situated in the material nature; api-although;
>| tat-of maya; gunaih-by the qualities; na-not; yujyate-is
>|affected; sada-always; atma-sthaih-which are situated in
>|His own energy; yatha-as also; buddhih-the intelligence;
>|tat-of Him; asraya-which has taken shelter.
671|TRANSLATION
672|"'This is the opulence of the Lord: Although situated in
>|the material nature, He is never affected by the modes of
>|nature. Similarly, those who have surrendered to Him and
>|fixed their intelligence upon Him are not influenced by the
>|modes of nature.'
673|PURPORT
674|This text is from Srimad-Bhagavatam (1.11.38). Those who
>|have taken shelter of the lotus feet of the Personality of
>|Godhead do not identify with the material world, even while
>|living in it. Pure devotees may deal with the three modes
>|of material nature, but because of their transcendental
>|intelligence in Krsna consciousness, they are not
>|influenced by the material qualities. The spell of material
>|activities does not attract such devotees. Therefore, the
>|Supreme Lord and His devotees acting under Him are always
>|free from material contamination.
675|Adi 2.56
676|TEXT 56
677|TEXT
678|sei tina janera tumi parama asraya
679|tumi mula narayana-ithe ki samsaya
680|SYNONYMS
681|sei-these; tina-three; janera-of the plenary portions; tumi-
>|You; parama-ultimate; asraya-shelter; tumi-You; mula-
>|primeval; narayana-Narayana; ithe-in this; ki-what; samsaya-
>|doubt.
682|TRANSLATION
683|"You are the ultimate shelter of these three plenary
>|portions. Thus there is not the slightest doubt that You
>|are the primeval Narayana.
684|PURPORT
685|Brahma has confirmed that Lord Krsna is the Supreme, the
>|source of the three manifestations known as Ksirodakasayi
>|Visnu, Garbhodakasayi Visnu and Karanodakasayi Visnu (Maha-
>|Visnu). For His pastimes, Lord Krsna has four original
>|manifestations-namely Vasudeva, Sankarsana, Pradyumna and
>|Aniruddha. The first purusa-avatara, Maha-Visnu in the
>|Causal Ocean, who is the creator of the aggregate material
>|energy, is an expansion of Sankarsana; the second purusa,
>|Garbhodakasayi Visnu, is an expansion of Pradyumna; and the
>|third purusa, Ksirodakasayi Visnu, is an expansion of
>|Aniruddha. All these are within the category of
>|manifestations of Narayana, who is a manifestation of Sri
>|Krsna.
686|Adi 2.57
687|TEXT 57
688|TEXT
689|sei tinera amsi paravyoma-narayana
690|tenha tomara vilasa, tumi mula-narayana
691|SYNONYMS
692|sei-these; tinera-of the three; amsi-source; para-vyoma-in
>|the spiritual sky; narayana-Lord Narayana; tenha-He; tomara-
>|Your; vilasa-pastime expansion; tumi-You; mula-original;
>|narayana-Narayana.
693|TRANSLATION
694|"The source of these three features is the Narayana in the
>|spiritual sky. He is Your vilasa expansion. Therefore You
>|are the ultimate Narayana."
695|Adi 2.58
696|TEXT 58
697|TEXT
698|ataeva brahma-vakye-paravyoma-narayana
699|tenho krsnera vilasa-ei tattva-vivarana
700|SYNONYMS
701|ataeva-therefore; brahma-of Lord Brahma; vakye-in the
>|speech; para-vyoma-in the spiritual sky; narayana-Lord
>|Narayana; tenho-He; krsnera-of Lord Krsna; vilasa-pastime
>|incarnation; ei-this; tattva-of the truth; vivarana-
>|description.
702|TRANSLATION
703|Therefore according to the authority of Brahma, the
>|Narayana who is the predominating Deity in the
>|transcendental world is but the vilasa feature of Krsna.
>|This has now been conclusively proved.
704|Adi 2.59
705|TEXT 59
706|TEXT
707|ei sloka tattva-laksana bhagavata-sara
708|paribhasa-rupe ihara sarvatradhikara
709|SYNONYMS
710|ei-this; sloka-verse; tattva-the truth; laksana-indicating;
>|bhagavata-of Srimad-Bhagavatam; sara-the essence; paribhasa-
>|of synonyms; rupe-in the form; ihara-of this (Srimad-
>|Bhagavatam); sarvatra-everywhere; adhikara-jurisdiction.
711|TRANSLATION
712|The truth indicated in this verse [text 30] is the essence
>|of Srimad-Bhagavatam. This conclusion, through synonyms,
>|applies everywhere.
713|Adi 2.60
714|TEXT 60
715|TEXT
716|brahma, atma, bhagavan-krsnera vihara
717|e artha na jani' murkha artha kare ara
718|SYNONYMS
719|brahma-impersonal Brahman; atma-Supersoul; bhagavan-the
>|Supreme Personality of Godhead; krsnera-of Lord Krsna;
>|vihara-manifestations; e-this; artha-meaning; na-not; jani'-
>|knowing; murkha-fools; artha-meaning; kare-make; ara-other.
720|TRANSLATION
721|Not knowing that Brahman, Paramatma and Bhagavan are all
>|features of Krsna, foolish scholars speculate in various
>|ways.
722|Adi 2.61
723|TEXT 61
724|TEXT
725|avatari narayana, krsna avatara
726|tenha catur-bhuja, inha manusya-akara
727|SYNONYMS
728|avatari-source of incarnations; narayana-Lord Narayana;
>|krsna-Lord Krsna; avatara-incarnation; tenha-that; catuh-
>|bhuja-four arms; inha-this; manusya-like a man; akara-form.
729|TRANSLATION
730|Because Narayana has four hands whereas Krsna looks just
>|like a man, they say that Narayana is the original God
>|whereas Krsna is but an incarnation.
731|PURPORT
732|Some scholars argue that because Narayana has four
>|hands whereas Sri Krsna has only two , Narayana
>|is the original Personality of Godhead and
>|Krsna is His incarnation. Such unintelligent
>|scholars do not understand the features of the Absolute.
733|Adi 2.62
734|TEXT 62
735|TEXT
736|ei-mate nana-rupa kare purva-paksa
737|tahare nirjite bhagavata-padya daksa
738|SYNONYMS
739|ei-mate-thus; nana-many; rupa-forms; kare-takes; purva-
>|paksa-the objections; tahare-them; nirjite-overcoming;
>|bhagavata-of Srimad-Bhagavatam; padya-poetry; daksa-expert.
740|TRANSLATION
741|In this way their arguments appear in various forms, but
>|the poetry of the Bhagavatam expertly refutes them all.
742|Adi 2.63
743|TEXT 63
744|TEXT
745|vadanti tat tattva-vidas
746|tattvam yaj jnanam advayam
747|brahmeti paramatmeti
748|bhagavan iti sabdyate
749|SYNONYMS
750|vadanti-they say; tat-that; tattva-vidah-learned souls;
>|tattvam-the Absolute Truth; yat-which; jnanam-knowledge;
>|advayam-nondual; brahma-Brahman; iti-thus; paramatma-
>|Paramatma; iti-thus; bhagavan-Bhagavan; iti-thus; sabdyate-
>|is known.
751|TRANSLATION
752|"Learned transcendentalists who know the Absolute Truth say
>|that it is nondual knowledge and is called impersonal
>|Brahman, the localized Paramatma and the Personality of
>|Godhead."
753|PURPORT
754|This text is from Srimad-Bhagavatam (1.2.11).
755|Adi 2.64
756|TEXT 64
757|TEXT
758|suna bhai ei sloka karaha vicara
759|eka mukhya-tattva, tina tahara pracara
760|SYNONYMS
761|suna-please listen; bhai-brothers; ei-this; sloka-verse;
>|karaha-please give; vicara-consideration; eka-one; mukhya-
>|principal; tattva-truth; tina-three; tahara-of that;
>|pracara-manifestations.
762|TRANSLATION
763|My dear brothers, kindly listen to the explanation of this
>|verse and consider its meaning: the one original entity is
>|known in His three different features.
764|Adi 2.65
765|TEXT 65
766|TEXT
767|advaya-jnana tattva-vastu krsnera svarupa
768|brahma, atma, bhagavan-tina tanra rupa
769|SYNONYMS
770|advaya-jnana-knowledge without duality; tattva-vastu-the
>|Absolute Truth; krsnera-of Lord Krsna; sva-rupa-own nature;
>|brahma-Brahman; atma-Paramatma; bhagavan-the Supreme
>|Personality of Godhead; tina-three; tanra-of Him; rupa-
>|forms.
771|TRANSLATION
772|Lord Krsna Himself is the one undivided Absolute Truth, the
>|ultimate reality. He manifests Himself in three features-as
>|Brahman, Paramatma and Bhagavan.
773|PURPORT
774|In the verse from Srimad-Bhagavatam cited above (SB 1.2.
>|11), the principal word, bhagavan, indicates the
>|Personality of Godhead, and Brahman and Paramatma are
>|concomitants deduced from the Absolute Personality, as a
>|government and its ministers are deductions from the
>|supreme executive head. In other words, the principal truth
>|is exhibited in three different phases. The Absolute Truth,
>|the Personality of Godhead Sri Krsna (Bhagavan), is also
>|known as Brahman and Paramatma, although all these features
>|are identical.
775|Adi 2.66
776|TEXT 66
777|TEXT
778|ei slokera arthe tumi haila nirvacana
779|ara eka suna bhagavatera vacana
780|SYNONYMS
781|ei-this; slokera-of the verse; arthe-by the meaning; tumi-
>|you; haila-have become; nirvacana-speechless; ara-other;
>|eka-one; suna-please hear; bhagavatera-of Srimad-Bhagavatam;
>| vacana-speech.
782|TRANSLATION
783|The import of this verse has stopped you from arguing. Now
>|listen to another verse of Srimad-Bhagavatam.
784|Adi 2.67
785|TEXT 67
786|TEXT
787|ete camsa-kalah pumsah
788|krsnas tu bhagavan svayam
789|indrari-vyakulam lokam
790|mrdayanti yuge yuge
791|SYNONYMS
792|ete-these; ca-and; amsa-plenary portions; kalah-parts of
>|plenary portions; pumsah-of the purusa-avataras; krsnah-
>|Lord Krsna; tu-but; bhagavan-the Supreme Personality of
>|Godhead; svayam-Himself; indra-ari-the enemies of Lord
>|Indra; vyakulam-full of; lokam-the world; mrdayanti-make
>|happy; yuge yuge-at the right time in each age.
793|TRANSLATION
794|"All these incarnations of Godhead are either plenary
>|portions or parts of the plenary portions of the purusa-
>|avataras. But Krsna is the Supreme Personality of Godhead
>|Himself. In every age He protects the world through His
>|different features when the world is disturbed by the
>|enemies of Indra."
795|PURPORT
796|This statement of Srimad-Bhagavatam (1.3.28) definitely
>|negates the concept that Sri Krsna is an avatara of Visnu
>|or Narayana. Lord Sri Krsna is the original Personality of
>|Godhead, the supreme cause of all causes. This verse
>|clearly indicates that incarnations of the Personality of
>|Godhead such as Sri Rama, Nrsimha and Varaha all
>|undoubtedly belong to the Visnu group, but all of Them are
>|either plenary portions or portions of plenary portions of
>|the original Personality of Godhead, Lord Sri Krsna.
797|Adi 2.68
798|TEXT 68
799|TEXT
800|saba avatarera kari samanya-laksana
801|tara madhye krsna-candrera karila ganana
802|SYNONYMS
803|saba-all; avatarera-of the incarnations; kari-making;
>|samanya-general; laksana-symptoms; tara-of them; madhye-in
>|the middle; krsna-candrera-of Lord Sri Krsna; karila-did;
>|ganana-counting.
804|TRANSLATION
805|The Bhagavatam describes the symptoms and deeds of the
>|incarnations in general and counts Sri Krsna among them.
806|Adi 2.69
807|TEXT 69
808|TEXT
809|tabe suta gosani mane pana bada bhaya
810|yara ye laksana taha karila niscaya
811|SYNONYMS
812|tabe-then; suta gosani-Suta Gosvami; mane-in the mind; pana-
>|obtaining; bada-great; bhaya-fear; yara-of whom; ye-which;
>|laksana-symptoms; taha-that; karila-he made; niscaya-
>|certainly.
813|TRANSLATION
814|This made Suta Gosvami greatly apprehensive. Therefore he
>|distinguished each incarnation by its specific symptoms.
815|Adi 2.70
816|TEXT 70
817|TEXT
818|avatara saba-purusera kala, amsa
819|svayam-bhagavan krsna sarva-avatamsa
820|SYNONYMS
821|avatara-the incarnations; saba-all; purusera-of the purusa-
>|avataras; kala-parts of plenary portions; amsa-plenary
>|portions; svayam-Himself; bhagavan-the Supreme Personality
>|of Godhead; krsna-Lord Krsna; sarva-of all; avatamsa-crest.
822|TRANSLATION
823|All the incarnations of Godhead are plenary portions or
>|parts of the plenary portions of the purusa-avataras, but
>|the primeval Lord is Sri Krsna. He is the Supreme
>|Personality of Godhead, the fountainhead of all
>|incarnations.
824|Adi 2.71
825|TEXT 71
826|TEXT
827|purva-paksa kahe-tomara bhala ta' vyakhyana
828|paravyoma-narayana svayam-bhagavan
829|SYNONYMS
830|purva-paksa-opposing side; kahe-says; tomara-your; bhala-
>|nice; ta'-certainly; vyakhyana-exposition; para-vyoma-
>|situated in the spiritual sky; narayana-Lord Narayana;
>|svayam-Himself; bhagavan-the Supreme Personality of Godhead.
831|TRANSLATION
832|An opponent may say, "This is your interpretation, but
>|actually the Supreme Lord is Narayana, who is in the
>|transcendental realm.
833|Adi 2.72
834|TEXT 72
835|TEXT
836|tenha asi' krsna-rupe karena avatara
837|ei artha sloke dekhi ki ara vicara
838|SYNONYMS
839|tenha-He (Narayana); asi'-coming; krsna-rupe-in the form of
>|Lord Krsna; karena-makes; avatara-incarnation; ei-this;
>|artha-meaning; sloke-in the verse; dekhi-I see; ki-what;
>|ara-other; vicara-consideration.
840|TRANSLATION
841|"He [Narayana] incarnates as Lord Krsna. This is the
>|meaning of the verse as I see it. There is no need for
>|further consideration."
842|Adi 2.73
843|TEXT 73
844|TEXT
845|tare kahe-kene kara kutarkanumana
846|sastra-viruddhartha kabhu na haya pramana
847|SYNONYMS
848|tare-to him; kahe-one says; kene-why; kara-you make; ku-
>|tarka-of a fallacious argument; anumana-conjecture; sastra-
>|viruddha-contrary to scripture; artha-a meaning; kabhu-at
>|any time; na-not; haya-is; pramana-evidence.
849|TRANSLATION
850|To such a misguided interpreter we may reply, "Why should
>|you suggest such fallacious logic? An interpretation is
>|never accepted as evidence if it opposes the principles of
>|scripture.
851|Adi 2.74
852|TEXT 74
853|TEXT
854|anuvadam anuktva tu
855|na vidheyam udirayet
856|na hy alabdhaspadam kincit
857|kutracit pratitisthati
858|SYNONYMS
859|anuvadam-the subject; anuktva-not stating; tu-but; na-not;
>|vidheyam-the predicate; udirayet-one should speak; na-not;
>|hi-certainly; alabdha-aspadam-without a secure position;
>|kincit-something; kutracit-anywhere; pratitisthati-stands.
860|TRANSLATION
861|"'One should not state a predicate before its subject, for
>|it cannot thus stand without proper support.'
862|PURPORT
863|This rhetorical rule appears in the Ekadasi-tattva,
>|Thirteenth Canto, in connection with the metaphorical use
>|of words. An unknown object should not be put before the
>|known subject because the object has no meaning if the
>|subject is not first given.
864|Adi 2.75
865|TEXT 75
866|TEXT
867|anuvada na kahiya na kahi vidheya
868|age anuvada kahi, pascad vidheya
869|SYNONYMS
870|anuvada-the subject; na kahiya-not saying; na-not; kahi-I
>|say; vidheya-the predicate; age-first; anuvada-the subject;
>|kahi-I say; pascat-afterwards; vidheya-the predicate.
871|TRANSLATION
872|"If I do not state a subject, I do not state a predicate.
>|First I speak the former and then I speak the latter.
873|Adi 2.76
874|TEXT 76
875|TEXT
876|'vidheya' kahiye tare, ye vastu ajnata
877|'anuvada' kahi tare, yei haya jnata
878|SYNONYMS
879|vidheya-the predicate; kahiye-I say; tare-to him; ye-that;
>|vastu-thing; ajnata-unknown; anuvada-the subject; kahi-I
>|say; tare-to him; yei-that which; haya-is; jnata-known.
880|TRANSLATION
881|"The predicate of a sentence is what is unknown to the
>|reader, whereas the subject is what is known to him.
882|Adi 2.77
883|TEXT 77
884|TEXT
885|yaiche kahi,-ei vipra parama pandita
886|vipra-anuvada, ihara vidheya-panditya
887|SYNONYMS
888|yaiche-just as; kahi-I say; ei-this; vipra-brahmana; parama-
>|great; pandita-learned man; vipra-the brahmana; anuvada-
>|subject; ihara-of this; vidheya-predicate; panditya-
>|erudition.
889|TRANSLATION
890|"For example, we may say, 'This vipra is a greatly learned
>|man.' In this sentence, the vipra is the subject, and the
>|predicate is his erudition.
891|Adi 2.78
892|TEXT 78
893|TEXT
894|vipratva vikhyata tara panditya ajnata
895|ataeva vipra age, panditya pascata
896|SYNONYMS
897|vipratva-the quality of being a vipra; vikhyata-well known;
>|tara-his; panditya-erudition; ajnata-unknown; ataeva-
>|therefore; vipra-the word vipra; age-first; panditya-
>|erudition; pascata-afterwards.
898|TRANSLATION
899|"The man's being a vipra is known, but his erudition is
>|unknown. Therefore the person is identified first and his
>|erudition later.
900|Adi 2.79
901|TEXT 79
902|TEXT
903|taiche inha avatara saba haila jnata
904|kara avatara?-ei vastu avijnata
905|SYNONYMS
906|taiche-in the same way; inha-these; avatara-incarnations;
>|saba-all; haila-were; jnata-known; kara-whose; avatara-
>|incarnations; ei-this; vastu-thing; avijnata-unknown.
907|TRANSLATION
908|"In the same way, all these incarnations were known, but
>|whose incarnations they are was unknown.
909|Adi 2.80
910|TEXT 80
911|TEXT
912|'ete'-sabde avatarera age anuvada
913|'purusera amsa' pache vidheya-samvada
914|SYNONYMS
915|ete-sabde-in the word ete (these); avatarera-of the
>|incarnations; age-first; anuvada-the subject; purusera-of
>|the purusa-avataras; amsa-plenary portions; pache-
>|afterwards; vidheya-of the predicate; samvada-message.
916|TRANSLATION
917|"First the word 'ete' ['these'] establishes the subject [
>|the incarnations]. Then 'plenary portions of the purusa-
>|avataras' follows as the predicate.
918|Adi 2.81
919|TEXT 81
920|TEXT
921|taiche krsna avatara-bhitare haila jnata
922|tanhara visesa-jnana sei avijnata
923|SYNONYMS
924|taiche-in the same way; krsna-Lord Krsna; avatara-bhitare-
>|among the incarnations; haila-was; jnata-known; tanhara-of
>|Him; visesa-jnana-specific knowledge; sei-that; avijnata-
>|unknown.
925|TRANSLATION
926|"In the same way, when Krsna was first counted among the
>|incarnations, specific knowledge about Him was still
>|unknown.
927|Adi 2.82
928|TEXT 82
929|TEXT
930|ataeva 'krsna'-sabda age anuvada
931|'svayam-bhagavatta' piche vidheya-samvada
932|SYNONYMS
933|ataeva-therefore; krsna-sabda-the word krsna; age-first;
>|anuvada-the subject; svayam-bhagavatta-being Himself the
>|Supreme Personality of Godhead; piche-afterwards; vidheya-
>|of the predicate; samvada-the message
934|TRANSLATION
935|"Therefore first the word 'krsna' appears as the subject,
>|followed by the predicate, describing Him as the original
>|Personality of Godhead.
936|Adi 2.83
937|TEXT 83
938|TEXT
939|krsnera svayam-bhagavatta-iha haila sadhya
940|svayam-bhagavanera krsnatva haila badhya
941|SYNONYMS
942|krsnera-of Lord Krsna; svayam-bhagavatta-the quality of
>|being Himself the Supreme Personality of Godhead; iha-this;
>|haila-was; sadhya-to be established; svayam-bhagavanera-of
>|the Supreme Personality of Godhead; krsnatva-the quality of
>|being Lord Krsna; haila-was; badhya-obligatory
943|TRANSLATION
944|"This establishes that Sri Krsna is the original
>|Personality of Godhead. The original Personality of Godhead
>|is therefore necessarily Krsna.
945|Adi 2.84
946|TEXT 84
947|TEXT
948|krsna yadi amsa haita, amsi narayana
949|tabe viparita haita sutera vacana
950|SYNONYMS
951|krsna-Lord Krsna; yadi-if; amsa-plenary portion; haita-were;
>| amsi-the source of all expansions; narayana-Lord Narayana;
>|tabe-then; viparita-the reverse; haita-would have been;
>|sutera-of Suta Gosvami; vacana-the statement.
952|TRANSLATION
953|"Had Krsna been the plenary portion and Narayana the
>|primeval Lord, the statement of Suta Gosvami would have
>|been reversed.
954|Adi 2.85
955|TEXT 85
956|TEXT
957|narayana amsi yei svayam-bhagavan
958|tenha sri-krsna-aiche karita vyakhyana
959|SYNONYMS
960|narayana-Lord Narayana; amsi-the source of all incarnations;
>| yei-who; svayam-bhagavan-Himself the Supreme Personality
>|of Godhead; tenha-He; sri-krsna-Lord Krsna; aiche-in such
>|away; karita-would have made; vyakhyana-explanation.
961|TRANSLATION
962|"Thus he would have said, 'Narayana, the source of all
>|incarnations, is the original Personality of Godhead. He
>|has appeared as Sri Krsna.'
963|Adi 2.86
964|TEXT 86
965|TEXT
966|bhrama, pramada, vipralipsa, karanapatava
967|arsa-vijna-vakye nahi dosa ei saba
968|SYNONYMS
969|bhrama-mistakes; pramada-illusion; vipralipsa-cheating;
>|karana-apatava-imperfectness of the senses; arsa-of the
>|authoritative sages; vijna-vakye-in the wise speech; nahi-
>|not; dosa-faults; ei-these; saba-all.
970|TRANSLATION
971|"Mistakes, illusions, cheating and defective perception do
>|not occur in the sayings of the authoritative sages.
972|PURPORT
973|Srimad-Bhagavatam has listed the avataras, the plenary
>|expansions of the purusa, and Lord Krsna appears among them.
>| But the Bhagavatam further explains Lord Krsna's specific
>|position as the Supreme Personality of Godhead. Since Lord
>|Krsna is the original Personality of Godhead, reason and
>|argument establish that His position is always supreme.
974|Had Krsna been a plenary expansion of Narayana, the
>|original verse would have been differently composed; indeed,
>| its order would have been reversed. But there cannot be
>|mistakes, illusion, cheating or imperfect perception in the
>|words of liberated sages. Therefore there is no mistake in
>|this statement that Lord Krsna is the Supreme Personality
>|of Godhead. The Sanskrit statements of Srimad-Bhagavatam
>|are all transcendental sounds. Srila Vyasadeva revealed
>|these statements after perfect realization, and therefore
>|they are perfect, for liberated sages like Vyasadeva never
>|commit errors in their rhetorical arrangements. Unless one
>|accepts this fact, there is no use in trying to obtain help
>|from the revealed scriptures.
975|Bhrama refers to false knowledge or mistakes, such as
>|accepting a rope as a snake or an oyster shell as gold.
>|Pramada refers to inattention or misunderstanding of
>|reality, and vipralipsa is the cheating propensity.
>|Karanapatava refers to imperfectness of the material senses.
>| There are many examples of such imperfection. The eyes
>|cannot see that which is very distant or very small. One
>|cannot even see his own eyelid, which is the closest thing
>|to his eye, and if one is disturbed by a disease like
>|jaundice, he sees everything to be yellow. Similarly, the
>|ears cannot hear distant sounds. Since the Personality of
>|Godhead and His plenary portions and self-realized devotees
>|are all transcendentally situated, they cannot be misled by
>|such deficiencies.
976|Adi 2.87
977|TEXT 87
978|TEXT
979|viruddhartha kaha tumi, kahite kara rosa
980|tomara arthe avimrsta-vidheyamsa-dosa
981|SYNONYMS
982|viruddha-artha-contrary meaning; kaha-say; tumi-you; kahite-
>|pointing out; kara-you do; rosa-anger; tomara-your; arthe-
>|in the meaning; avimrsta-vidheya-amsa-of the unconsidered
>|predicate portion; dosa-the fault.
983|TRANSLATION
984|"You say something contradictory and become angry when this
>|is pointed out. Your explanation has the defect of a
>|misplaced predicate. This is an unconsidered adjustment.
985|Adi 2.88
986|TEXT 88
987|TEXT
988|yanra bhagavatta haite anyera bhagavatta
989|'svayam-bhagavan'-sabdera tahatei satta
990|SYNONYMS
991|yanra-of whom; bhagavatta-the quality of being the Supreme
>|Personality of Godhead; haite-from; anyera-of others;
>|bhagavatta-the quality of being the Supreme Personality of
>|Godhead; svayam-bhagavan-sabdera-of the word svayam-
>|bhagavan; tahatei-in that; satta-the presence.
992|TRANSLATION
993|"Only the Personality of Godhead, the source of all other
>|Divinities, is eligible to be designated svayam bhagavan,
>|or the primeval Lord.
994|Adi 2.89
995|TEXT 89
996|TEXT
997|dipa haite yaiche bahu dipera jvalana
998|mula eka dipa taha kariye ganana
999|SYNONYMS
1000|dipa-a lamp; haite-from; yaiche-just as; bahu-many; dipera-
>|of lamps; jvalana-lighting; mula-the original; eka-one;
>|dipa-lamp; taha-that; kariye-I make; ganana-consideration
1001|TRANSLATION
1002|"When from one candle many others are lit, I consider that
>|one the original.
1003|PURPORT
1004|The Brahma-samhita, Chapter Five, verse 46, states that the
>|visnu-tattva, or the principle of the Absolute Personality
>|of Godhead, is like a lamp because the expansions equal
>|their origin in all respects. A burning lamp can light
>|innumerable other lamps, and although they will not be
>|inferior, still the lamp from which the others are lit
>|must be considered the original. Similarly, the Supreme
>|Personality of Godhead expands Himself in the plenary forms
>|of the visnu-tattva, and although they are equally powerful,
>| the original powerful Personality of Godhead is considered
>|the source. This example also explains the appearance of
>|qualitative incarnations like Lord Siva and Lord Brahma .
>|According to Srila Jiva Gosvami, sambhos tu tamo-'
>|dhisthanatvat kajjalamaya-suksma-dipa-sikha-sthaniyasya na
>|tatha samyam: "The sambhu-tattva, or the principle of Lord
>|Siva, is like a lamp covered with carbon because of his
>|being in charge of the mode of ignorance. The illumination
>|from such a lamp is very minute. Therefore the power of
>|Lord Siva cannot compare to that of the Visnu principle."
1005|Adi 2.90
1006|TEXT 90
1007|TEXT
1008|taiche saba avatarera krsna se karana
1009|ara eka sloka suna, kuvyakhya-khandana
1010|SYNONYMS
1011|taiche-in a similar way; saba-all; avatarera-of the
>|incarnations; krsna-Lord Krsna; se-He; karana-the cause;
>|ara-another; eka-one; sloka-verse; suna-please hear; ku-
>|vyakhya-fallacious explanations; khandana-refuting.
1012|TRANSLATION
1013|"Krsna, in the same way, is the cause of all causes and all
>|incarnations. Please hear another verse to defeat all
>|misinterpretations.
1014|Adi 2.91–92
1015|TEXTS 91–92
1016|TEXT
1017|atra sargo visargas ca
1018|sthanam posanam utayah
1019|manvantaresanukatha
1020|nirodho muktir asrayah
1021|dasamasya visuddhy-artham
1022|navanam iha laksanam
1023|varnayanti mahatmanah
1024|srutenarthena canjasa
1025|SYNONYMS
1026|atra-in Srimad-Bhagavatam; sargah-the creation of the
>|ingredients of the universe; visargah-the creations of
>|Brahma; ca-and; sthanam-the maintenance of the creation;
>|posanam-the favoring of the Lord's devotees; utayah-
>|impetuses for activity; manu-antara-prescribed duties given
>|by the Manus; isa-anukathah-a description of the
>|incarnations of the Lord; nirodhah-the winding up of
>|creation; muktih-liberation; asrayah-the ultimate shelter,
>|the Supreme Personality of Godhead; dasamasya-of the tenth (
>|the asraya); visuddhi-artham-for the purpose of perfect
>|knowledge; navanam-of the nine; iha-here; laksanam-the
>|nature; varnayanti-describe; maha-atmanah-the great souls;
>|srutena-by prayer; arthena-by explanation; ca-and; anjasa-
>|direct.
1027|TRANSLATION
1028|"'Here [in Srimad-Bhagavatam] ten subjects are described: (
>|1) the creation of the ingredients of the cosmos, (2) the
>|creations of Brahma, (3) the maintenance of the creation, (
>|4) special favor given to the faithful, (5) impetuses for
>|activity, (6) prescribed duties for law-abiding men, (7) a
>|description of the incarnations of the Lord, (8) the
>|winding up of the creation, (9) liberation from gross and
>|subtle material existence, and (10) the ultimate shelter,
>|the Supreme Personality of Godhead. The tenth item is the
>|shelter of all the others. To distinguish this ultimate
>|shelter from the other nine subjects, the mahajanas have
>|described these nine, directly or indirectly, through
>|prayers or direct explanations.'
1029|PURPORT
1030|These verses from Srimad-Bhagavatam (2.10.1–2) list the ten
>|subject matters dealt with in the text of the Bhagavatam.
>|Of these, the tenth is the substance, and the other nine
>|are categories derived from the substance. These ten
>|subjects are listed as follows:
1031|(1) Sarga: the first creation by Visnu, the bringing forth
>|of the five gross material elements, the five objects of
>|sense perception, the ten senses, the mind, the
>|intelligence, the false ego and the total material energy,
>|or universal form.
1032|(2) Visarga: the secondary creation, or the work of Brahma
>|in producing the moving and unmoving bodies in the universe
>|(brahmanda).
1033|(3) Sthana: the maintenance of the universe by the
>|Personality of Godhead, Visnu. Visnu's function is more
>|important and His glory greater than Brahma's and Lord Siva'
>|s, for although Brahma is the creator and Lord Siva the
>|destroyer, Visnu is the maintainer.
1034|(4) Posana: special care and protection for devotees by
>|the Lord. As a king maintains his kingdom and subjects but
>|nevertheless gives special attention to the members of his
>|family, so the Personality of Godhead gives special care to
>|His devotees who are souls completely surrendered to Him.
1035|(5) Uti: the urge for creation, or initiative power, that
>|is the cause of all inventions, according to the
>|necessities of time, space and objects.
1036|(6) Manv-antara: the periods controlled by the
>|Manus, who teach regulative principles for living beings
>|who desire to achieve perfection in human life. The rules
>|of Manu, as described in the Manu-samhita, guide the way to
>|such perfection.
1037|(7) Isanukatha: scriptural information regarding the
>|Personality of Godhead, His incarnations on earth and the
>|activities of His devotees. Scriptures dealing with these
>|subjects are essential for progressive human life.
1038|(8) Nirodha: the winding up of all energies employed in
>|creation. Such potencies are emanations from the
>|Personality of Godhead who eternally lies in the Karana
>|Ocean. The cosmic creations, manifested with His breath,
>|are again dissolved in due course.
1039|(9) Mukti: liberation of the conditioned souls encaged by
>|the gross and subtle coverings of body and mind. When freed
>|from all material affection, the soul, giving up the gross
>|and subtle material bodies, can attain the spiritual sky in
>|his original spiritual body and engage in transcendental
>|loving service to the Lord in Vaikunthaloka or Krsnaloka.
>|When the soul is situated in his original constitutional
>|position of existence, he is said to be liberated. It is
>|possible to engage in transcendental loving service to the
>|Lord and become jivan-mukta, a liberated soul, even while
>|in the material body.
1040|(10) Asraya: the Transcendence, the summum bonum, from whom
>|everything emanates, upon whom everything rests, and in
>|whom everything merges after annihilation. He is the source
>|and support of all. The asraya is also called the Supreme
>|Brahman, as in the Vedanta-sutra (athato brahma jijnasa,
>|janmady asya yatah [SB 1.1.1]). Srimad-Bhagavatam
>|especially describes this Supreme Brahman as the asraya.
>|Sri Krsna is this asraya, and therefore the greatest
>|necessity of life is to study the science of Krsna.
1041|Srimad-Bhagavatam accepts Sri Krsna as the shelter of all
>|manifestations because Lord Krsna, the Supreme Personality
>|of Godhead, is the ultimate source of everything, the
>|supreme goal of all.
1042|Two different principles are to be considered herein-namely
>|asraya, the object providing shelter, and asrita, the
>|dependents requiring shelter. The asrita exist under the
>|original principle, the asraya. The first nine categories,
>|described in the first nine cantos of Srimad-Bhagavatam,
>|from creation to liberation-including the purusa-avataras,
>|the incarnations , the marginal energy, or living entities ,
>| and the external energy, or material world-are all asrita.
>|The prayers of Srimad-Bhagavatam, however, aim for the
>|asraya-tattva, the Supreme Personality of Godhead, Sri
>|Krsna. The great souls expert in describing Srimad-
>|Bhagavatam have very diligently delineated the other nine
>|categories, sometimes by direct narrations and sometimes by
>|indirect narrations such as stories. The real purpose of
>|doing this is to know perfectly the Absolute Transcendence,
>|Sri Krsna, for the entire creation, both material and
>|spiritual, rests on the body of Sri Krsna.
1043|Adi 2.93
1044|TEXT 93
1045|TEXT
1046|asraya janite kahi e nava padartha
1047|e navera utpatti-hetu sei asrayartha
1048|SYNONYMS
1049|asraya-the ultimate shelter; janite-to know; kahi-I discuss;
>| e-these; nava-nine; pada-artha-categories; e-these; navera-
>|of the nine; utpatti-of the origin; hetu-cause; sei-that;
>|asraya-of the shelter; artha-the meaning.
1050|TRANSLATION
1051|"To know distinctly the ultimate shelter of everything that
>|be, I have described the other nine categories. The cause
>|for the appearance of these nine is rightly called their
>|shelter.
1052|Adi 2.94
1053|TEXT 94
1054|TEXT
1055|krsna eka sarvasraya, krsna sarva-dhama
1056|krsnera sarire sarva-visvera visrama
1057|SYNONYMS
1058|krsna-Lord Krsna; eka-one; sarva-asraya-shelter of all;
>|krsna-Lord Krsna; sarva-dhama-the abode of all; krsnera-of
>|Lord Krsna; sarire-in the body; sarva-visvera-of all the
>|universes; visrama-resting place.
1059|TRANSLATION
1060|"The Personality of Godhead Sri Krsna is the shelter and
>|abode of everything. All the universes rest in His body.
1061|Adi 2.95
1062|TEXT 95
1063|TEXT
1064|dasame dasamam laksyam
1065|asritasraya-vigraham
1066|sri-krsnakhyam param dhama
1067|jagad-dhama namami tat
1068|SYNONYMS
1069|dasame-in the Tenth Canto; dasamam-the tenth subject matter;
>| laksyam-to be seen; asrita-of the sheltered; asraya-of the
>|shelter; vigraham-who is the form; sri-krsna-akhyam-known
>|as Lord Sri Krsna; param-supreme; dhama-abode; jagat-dhama-
>|the abode of the universes; namami-I offer my obeisances;
>|tat-to Him.
1070|TRANSLATION
1071|"'The Tenth Canto of Srimad-Bhagavatam reveals the tenth
>|object, the Supreme Personality of Godhead, who is the
>|shelter of all surrendered souls. He is known as Sri Krsna,
>|and He is the ultimate source of all the universes. Let me
>|offer my obeisances unto Him.'
1072|PURPORT
1073|This quotation comes from Sridhara Svami's commentary on
>|the first verse of the Tenth Canto, Chapter One, of Srimad-
>|Bhagavatam.
1074|Adi 2.96
1075|TEXT 96
1076|TEXT
1077|krsnera svarupa, ara sakti-traya-jnana
1078|yanra haya, tanra nahi krsnete ajnana
1079|SYNONYMS
1080|krsnera-of Lord Krsna; sva-rupa-the real nature; ara-and;
>|sakti-traya-of the three energies; jnana-knowledge; yanra-
>|whose; haya-there is; tanra-of him; nahi-there is not;
>|krsnete-in Lord Krsna; ajnana-ignorance.
1081|TRANSLATION
1082|"One who knows the real feature of Sri Krsna and His three
>|different energies cannot remain ignorant about Him.
1083|PURPORT
1084|Srila Jiva Gosvami states in his Bhagavat-sandarbha (16)
>|that by His potencies, which act in natural sequences
>|beyond the scope of the speculative human mind, the Supreme
>|Transcendence, the summum bonum, eternally and
>|simultaneously exists in four transcendental features: His
>|personality, His impersonal effulgence, particles of His
>|potency (the living beings), and the principal cause of all
>|causes. The Supreme Whole is compared to the sun, which
>|also exists in four features, namely the personality of the
>|sun-god, the glare of his glowing sphere, the sun rays
>|inside the sun planet, and the sun's reflections in many
>|other objects. The ambition to corroborate the existence of
>|the transcendental Absolute Truth by limited conjectural
>|endeavors cannot be fulfilled, because He is beyond the
>|scope of our limited speculative minds. In an honest search
>|for truth, we must admit that His powers are inconceivable
>|to our tiny brains. The exploration of space has demanded
>|the work of the greatest scientists of the world, yet there
>|are countless problems regarding even fundamental knowledge
>|of the material creation that bewilder scientists who
>|confront them. Such material knowledge is far removed from
>|the spiritual nature, and therefore the acts and
>|arrangements of the Absolute Truth are, beyond all doubts,
>|inconceivable.
1085|The primary potencies of the Absolute Truth are mentioned
>|to be three: internal, external and marginal. By the acts
>|of His internal potency, the Personality of Godhead in His
>|original form exhibits the spiritual cosmic manifestations
>|known as the Vaikunthalokas, which exist eternally,
>|even after the destruction of the material cosmic
>|manifestation. By His marginal potency the Lord expands
>|Himself as living beings who are part of Him, just as the
>|sun distributes its rays in all directions. By His external
>|potency the Lord manifests the material creation, just as
>|the sun with its rays creates fog. The material creation is
>|but a perverse reflection of the eternal Vaikuntha nature.
1086|These three energies of the Absolute Truth are also
>|described in the Visnu Purana, where it is said that the
>|living being is equal in quality to the internal potency,
>|whereas the external potency is indirectly controlled by
>|the chief cause of all causes. Maya, the illusory energy,
>|misleads a living being as fog misleads a pedestrian by
>|blocking off the light of the sun. Although the potency of
>|maya is inferior in quality to the marginal potency, which
>|consists of the living beings, who are part and parcel of
>|the Lord, it nevertheless has the power to control the
>|living beings, just as fog can block the actions of a
>|certain portion of the sun's rays although it cannot cover
>|the sun. The living beings covered by the illusory energy
>|evolve in different species of life, with bodies ranging
>|from that of an insignificant ant to that of Brahma, the
>|constructor of the cosmos. The pradhana, the chief cause of
>|all causes in the impersonal vision, is none other than the
>|Supreme Lord, whom one can see face to face in the internal
>|potency. He takes the material all-pervasive form by His
>|inconceivable power. Although all three potencies-namely
>|internal, external and marginal-are essentially one in the
>|ultimate issue, they are different in action, like electric
>|energy, which can produce both cold and heat under
>|different conditions. The external and marginal potencies
>|are so called under various conditions, but in the original,
>| internal potencies there are no such conditions, nor is it
>|possible for the conditions of the external potency to
>|exist in the marginal, or vice versa. One who is able to
>|understand the intricacies of all these energies of the
>|Supreme Lord can no longer remain an empiric impersonalist
>|under the influence of a poor fund of knowledge.
1087|Adi 2.97
1088|TEXT 97
1089|TEXT
1090|krsnera svarupera haya sad-vidha vilasa
1091|prabhava-vaibhava-rupe dvi-vidha prakasa
1092|SYNONYMS
1093|krsnera-of Lord Krsna; svarupera-of the form; haya-there
>|are; sat-vidha-six kinds; vilasa-pastime forms; prabhava-
>|vaibhava-rupe-in the divisions of prabhava and vaibhava;
>|dvi-vidha-two kinds; prakasa-manifestations.
1094|TRANSLATION
1095|"The Personality of Godhead Sri Krsna enjoys Himself in six
>|primary expansions. His two manifestations are prabhava and
>|vaibhava.
1096|PURPORT
1097|Now the author of Sri Caitanya-caritamrta turns to a
>|description of the Personality of Godhead Krsna in His
>|innumerable expansions. The Lord primarily expands Himself
>|in two categories, namely prabhava and vaibhava. The
>|prabhava forms are fully potent like Sri Krsna, and the
>|vaibhava forms are partially potent. The prabhava forms are
>|manifested in relation with potencies, but the vaibhava
>|forms are manifested in relation with excellences. The
>|potent prabhava manifestations are also of two varieties:
>|temporary and eternal. The Mohini, Hamsa and Sukla forms
>|are manifested only temporarily, in terms of a particular
>|age. Among the other prabhavas, who are not very famous
>|according to the material estimation, are Dhanvantari,
>|Rsabha, Vyasa, Dattatreya and Kapila. Among the vaibhava-
>|prakasa forms are Kurma, Matsya, Nara-Narayana, Varaha,
>|Hayagriva, Prsnigarbha, Baladeva,
>| Yajna, Vibhu, Satyasena, Hari,
>|Vaikuntha, Ajita, Vamana, Sarvabhauma, Rsabha, Visvaksena,
>|Dharmasetu, Sudhama, Yogesvara and Brhadbhanu.
1098|Adi 2.98
1099|TEXT 98
1100|TEXT
1101|amsa-saktyavesa-rupe dvi-vidhavatara
1102|balya pauganda dharma dui ta' prakara
1103|SYNONYMS
1104|amsa-of the plenary expansion; sakti-avesa-of the empowered;
>| rupe-in the forms; dvi-vidha-two kinds; avatara-
>|incarnations; balya-childhood; pauganda-boyhood; dharma-
>|characteristics of age; dui-two; ta'-certainly; prakara-
>|kinds
1105|TRANSLATION
1106|"His incarnations are of two kinds, namely partial and
>|empowered. He appears in two ages-childhood and boyhood.
1107|PURPORT
1108|The vilasa forms are six in number. Incarnations are of two
>|varieties, namely sakty-avesa (empowered) and amsavesa (
>|partial). These incarnations also come within the category
>|of prabhava and vaibhava manifestations. Childhood and
>|boyhood are two special features of the Personality of
>|Godhead Sri Krsna, but His permanent feature is His eternal
>|form as an adolescent youth. The original Personality of
>|Godhead Sri Krsna is always worshiped in this eternal
>|adolescent form.
1109|Adi 2.99
1110|TEXT 99
1111|TEXT
1112|kisora-svarupa krsna svayam avatari
1113|krida kare ei chaya-rupe visva bhari'
1114|SYNONYMS
1115|kisora-svarupa-whose real nature is that of an adolescent;
>|krsna-Lord Krsna; svayam-Himself; avatari-the source of all
>|incarnations; krida kare-He plays; ei-these; chaya-rupe-in
>|six forms; visva-the universes; bhari'-maintaining
1116|TRANSLATION
1117|"The Personality of Godhead Sri Krsna, who is eternally an
>|adolescent, is the primeval Lord, the source of all
>|incarnations. He expands Himself in these six categories of
>|forms to establish His supremacy throughout the universe.
1118|Adi 2.100
1119|TEXT 100
1120|TEXT
1121|ei chaya-rupe haya ananta vibheda
1122|ananta-rupe eka-rupa, nahi kichu bheda
1123|SYNONYMS
1124|ei-these; chaya-rupe-in six forms; haya-there are; ananta-
>|unlimited; vibheda-varieties; ananta-rupe-in unlimited
>|forms; eka-rupa-one form; nahi-there is not; kichu-any;
>|bheda-difference.
1125|TRANSLATION
1126|"In these six kinds of forms there are innumerable
>|varieties. Although they are many, they are all one: there
>|is no difference between them.
1127|PURPORT
1128|The Personality of Godhead manifests Himself in six
>|different features: (1) prabhava, (2) vaibhava, (3)
>|empowered incarnations, (4) partial incarnations, (5)
>|childhood and (6) boyhood. The Personality of Godhead Sri
>|Krsna, whose permanent feature is adolescence, enjoys His
>|transcendental proclivities by performing pastimes in these
>|six forms. In these six features there are unlimited
>|divisions of the Personality of Godhead's forms. The jivas,
>|or living beings, are differentiated parts and parcels of
>|the Lord. They are all diversities of the one without a
>|second, the Supreme Personality of Godhead.
1129|Adi 2.101
1130|TEXT 101
1131|TEXT
1132|cic-chakti, svarupa-sakti, antaranga nama
1133|tahara vaibhava ananta vaikunthadi dhama
1134|SYNONYMS
1135|cit-sakti-spiritual energy; svarupa-sakti-personal energy;
>|antah-anga-internal; nama-named; tahara-of that; vaibhava-
>|manifestations; ananta-unlimited; vaikuntha-adi-Vaikuntha,
>|etc.; dhama-abodes.
1136|TRANSLATION
1137|"The cit-sakti, which is also called svarupa-sakti or
>|antaranga-sakti, displays many varied manifestations. It
>|sustains the kingdom of God and its paraphernalia.
1138|Adi 2.102
1139|TEXT 102
1140|TEXT
1141|maya-sakti, bahiranga, jagat-karana
1142|tahara vaibhava ananta brahmandera gana
1143|SYNONYMS
1144|maya-sakti-the illusory energy; bahih-anga-external; jagat-
>|karana-the cause of the universe; tahara-of that; vaibhava-
>|manifestations; ananta-unlimited; brahma-andera-of
>|universes; gana-multitudes.
1145|TRANSLATION
1146|"The external energy, called maya-sakti, is the cause of
>|innumerable universes with varied material potencies.
1147|Adi 2.103
1148|TEXT 103
1149|TEXT
1150|jiva-sakti tatasthakhya, nahi yara anta
1151|mukhya tina sakti, tara vibheda ananta
1152|SYNONYMS
1153|jiva-sakti-the energy of the living entity; tata-stha-akhya-
>|known as marginal; nahi-there is not; yara-of which; anta-
>|end; mukhya-principal; tina-three; sakti-energies; tara-of
>|them; vibheda-varieties; ananta-unlimited.
1154|TRANSLATION
1155|"The marginal potency, which is between these two, consists
>|of the numberless living beings. These are the three
>|principal energies, which have unlimited categories and
>|subdivisions.
1156|PURPORT
1157|The internal potency of the Lord, which is called cit-sakti
>|or antaranga-sakti, exhibits variegatedness in the
>|transcendental Vaikuntha cosmos. Besides ourselves, there
>|are unlimited numbers of liberated living beings who
>|associate with the Personality of Godhead in His
>|innumerable features. The material cosmos displays the
>|external energy, in which the conditioned living beings are
>|provided all liberty to go back to the Personality of
>|Godhead after leaving the material tabernacle. The
>|Svetasvatara Upanisad (6.8) informs us:
1158|na tasya karyam karanam ca vidyate
1159|na tat-samas cabhyadhikas ca drsyate
1160|parasya saktir vividhaiva sruyate
1161|svabhaviki jnana-bala-kriya ca
1162| [Cc. Madhya 13.65, purport]
1163|"The Supreme Lord is one without a second. He has nothing
>|to do personally, nor does He have material senses. No one
>|is equal to Him or greater than Him. He has unlimited,
>|variegated potencies of different names, which exist within
>|Him as autonomous attributes and provide Him full knowledge,
>| power and pastimes."
1164|Adi 2.104
1165|TEXT 104
1166|TEXT
1167|e-mata svarupa-gana, ara tina sakti
1168|sabhara asraya krsna, krsne sabhara sthiti
1169|SYNONYMS
1170|e-mata-in this way; svarupa-gana-personal forms; ara-and;
>|tina-three; sakti-energies; sabhara-of the whole assembly;
>|asraya-the shelter; krsna-Lord Krsna; krsne-in Lord Krsna;
>|sabhara-of the whole assembly; sthiti-the existence.
1171|TRANSLATION
1172|"These are the principal manifestations and expansions of
>|the Personality of Godhead and His three energies. They are
>|all emanations from Sri Krsna, the Transcendence. They have
>|their existence in Him.
1173|Adi 2.105
1174|TEXT 105
1175|TEXT
1176|yadyapi brahmanda-ganera purusa asraya
1177|sei purusadi sabhara krsna mulasraya
1178|SYNONYMS
1179|yadyapi-although; brahma-anda-ganera-of the multitude of
>|universes; purusa-the purusa-avatara; asraya-the shelter;
>|sei-that; purusa-adi-of the purusa-avataras, etc.; sabhara-
>|of the assembly; krsna-Lord Krsna; mula-asraya-original
>|source.
1180|TRANSLATION
1181|"Although the three purusas are the shelter of all the
>|universes, Lord Krsna is the original source of the purusas.
1182|Adi 2.106
1183|TEXT 106
1184|TEXT
1185|svayam bhagavan krsna, krsna sarvasraya
1186|parama isvara krsna sarva-sastre kaya
1187|SYNONYMS
1188|svayam-Himself; bhagavan-the Supreme Personality of Godhead;
>| krsna-Lord Krsna; krsna-Lord Krsna; sarva-asraya-the
>|shelter of all; parama-Supreme; isvara-Lord; krsna-Lord
>|Krsna; sarva-sastre-all scriptures; kaya-say.
1189|TRANSLATION
1190|"Thus the Personality of Godhead Sri Krsna is the original,
>|primeval Lord, the source of all other expansions. All the
>|revealed scriptures accept Sri Krsna as the Supreme Lord.
1191|Adi 2.107
1192|TEXT 107
1193|TEXT
1194|isvarah paramah krsnah
1195|sac-cid-ananda-vigrahah
1196|anadir adir govindah
1197|sarva-karana-karanam
1198|SYNONYMS
1199|isvarah-the controller; paramah-supreme; krsnah-Lord Krsna;
>|sat-eternal existence; cit-absolute knowledge; ananda-
>|absolute bliss; vigrahah-whose form; anadih-without
>|beginning; adih-the origin; govindah-Lord Govinda; sarva-
>|karana-karanam-the cause of all causes.
1200|TRANSLATION
1201|"'Krsna, who is known as Govinda, is the supreme
>|controller. He has an eternal, blissful, spiritual body. He
>|is the origin of all. He has no other origin, for He is the
>|prime cause of all causes.'
1202|PURPORT
1203|This is the first verse of the Fifth Chapter of the Brahma-
>|samhita [Bs. 5.1].
1204|Adi 2.108
1205|TEXT 108
1206|TEXT
1207|e saba siddhanta tumi jana bhala-mate
1208|tabu purva-paksa kara ama calaite
1209|SYNONYMS
1210|e-these; saba-all; siddhanta-conclusions; tumi-you; jana-
>|know; bhala-mate-in a good way; tabu-still; purva-paksa-
>|objection; kara-you make; ama-to me; calaite-to give
>|useless anxiety.
1211|TRANSLATION
1212|"You know all the conclusions of the scriptures very well.
>|You create these logical arguments just to agitate me."
1213|PURPORT
1214|A learned man who has thoroughly studied the scriptures
>|cannot hesitate to accept Sri Krsna as the Supreme
>|Personality of Godhead. If such a man argues about this
>|matter, certainly he must be doing so to agitate the minds
>|of his opponents.
1215|Adi 2.109
1216|TEXT 109
1217|TEXT
1218|sei krsna avatari vrajendra-kumara
1219|apane caitanya-rupe kaila avatara
1220|SYNONYMS
1221|sei-that; krsna-Lord Krsna; avatari-the source of all
>|incarnations; vrajendra-kumara-the son of the King of Vraja;
>| apane-personally; caitanya-rupe-in the form of Lord
>|Caitanya Mahaprabhu; kaila-made; avatara-incarnation.
1222|TRANSLATION
1223|That same Lord Krsna, the fountainhead of all incarnations,
>|is known as the son of the King of Vraja. He has descended
>|personally as Lord Sri Caitanya Mahaprabhu.
1224|Adi 2.110
1225|TEXT 110
1226|TEXT
1227|ataeva caitanya gosani paratattva-sima
1228|tanre ksiroda-sayi kahi, ki tanra mahima
1229|SYNONYMS
1230|ataeva-therefore; caitanya gosani-Lord Caitanya Mahaprabhu;
>|para-tattva-sima-the highest limit of the Absolute Truth;
>|tanre-Him; ksiroda-sayi-Ksirodakasayi Visnu; kahi-if I say;
>|ki-what; tanra-of Him; mahima-glory.
1231|TRANSLATION
1232|Therefore Lord Caitanya is the Supreme Absolute Truth. To
>|call Him Ksirodakasayi Visnu does not add to His glory.
1233|Adi 2.111
1234|TEXT 111
1235|TEXT
1236|sei ta' bhaktera vakya nahe vyabhicari
1237|sakala sambhave tante, yate avatari
1238|SYNONYMS
1239|sei-that; ta'-certainly; bhaktera-of a devotee; vakya-
>|speech; nahe-is not; vyabhicari-deviation; sakala-all;
>|sambhave-possibilities; tante-in Him; yate-since; avatari-
>|the source of all incarnations.
1240|TRANSLATION
1241|But such words from the lips of a sincere devotee cannot be
>|false. All possibilities abide in Him, for He is the
>|primeval Lord.
1242|Adi 2.112
1243|TEXT 112
1244|TEXT
1245|avatarira dehe saba avatarera sthiti
1246|keho kona-mate kahe, yemana yara mati
1247|SYNONYMS
1248|avatarira-of the source; dehe-in the body; saba-all;
>|avatarera-of the incarnations; sthiti-existence; keho-
>|someone; kona-mate-in some way; kahe-says; yemana-as in the
>|manner; yara-of whom; mati-the opinion.
1249|TRANSLATION
1250|All other incarnations are situated in potential form in
>|the original body of the primeval Lord. Thus according to
>|one's opinion, one may address Him as any one of the
>|incarnations.
1251|PURPORT
1252|It is not contradictory for a devotee to call the Supreme
>|Lord by any one of the various names of His plenary
>|expansions, because the original Personality of Godhead
>|includes all such categories. Since the plenary expansions
>|exist within the original person, one may call Him by any
>|of these names. In Sri Caitanya-bhagavata (Madhya 6.95)
>|Lord Caitanya says, "I was lying asleep in the ocean of
>|milk, but I was awakened by the call of Nada, Sri Advaita
>|Prabhu." Here the Lord refers to His form as Ksirodakasayi
>|Visnu.
1253|Adi 2.113
1254|TEXT 113
1255|TEXT
1256|krsnake kahaye keha-nara-narayana
1257|keho kahe, krsna haya saksat vamana
1258|SYNONYMS
1259|krsnake-Lord Krsna; kahaye-says; keha-someone; nara-
>|narayana-Nara-Narayana; keho-someone; kahe-says; krsna-Lord
>|Krsna; haya-is; saksat-directly; vamana-Lord Vamana.
1260|TRANSLATION
1261|Some say that Sri Krsna is directly Nara-Narayana. Others
>|say that He is directly Vamana.
1262|Adi 2.114
1263|TEXT 114
1264|TEXT
1265|keho kahe, krsna ksiroda-sayi avatara
1266|asambhava nahe, satya vacana sabara
1267|SYNONYMS
1268|keho-someone; kahe-says; krsna-Lord Krsna; ksiroda-sayi-
>|Ksirodakasayi Visnu; avatara-incarnation; asambhava-
>|impossible; nahe-is not; satya-true; vacana-speeches;
>|sabara-of all.
1269|TRANSLATION
1270|Some say that Krsna is the incarnation of Ksirodakasayi
>|Visnu. None of these statements is impossible; each is as
>|correct as the others.
1271|PURPORT
1272|The Laghu-bhagavatamrta (5.383) states:
1273|ata eva puranadau kecin nara-sakhatmatam
1274|mahendranujatam kecit kecit ksirabdhi- sayitam
1275|sahasra-sirsatam kecit kecid vaikuntha-nathatam
1276|bruyuh krsnasya munayas tat-tad-vrtty- anugaminah
1277|"According to the intimate relationships between Sri
>|Krsna, the primeval Lord, and His devotees, the Puranas
>|describe Him by various names. Sometimes He is called
>|Narayana; sometimes Upendra (Vamana), the younger brother
>|of Indra, King of heaven; and sometimes Ksirodakasayi Visnu.
>| Sometimes He is called the thousand- hooded Sesa Naga,
>|and sometimes the Lord of Vaikuntha ."
1278|Adi 2.115
1279|TEXT 115
1280|TEXT
1281|keho kahe, para-vyome narayana hari
1282|sakala sambhave krsne, yate avatari
1283|SYNONYMS
1284|keho-someone; kahe-says; para-vyome-in the transcendental
>|world; narayana-Lord Narayana; hari-the Supreme Personality
>|of Godhead; sakala sambhave-all possibilities; krsne-in
>|Lord Krsna; yate-since; avatari-the source of all
>|incarnations.
1285|TRANSLATION
1286|Some call Him Hari, or the Narayana of the transcendental
>|world. Everything is possible in Krsna, for He is the
>|primeval Lord.
1287|Adi 2.116
1288|TEXT 116
1289|TEXT
1290|saba srota-ganera kari carana vandana
1291|e saba siddhanta suna, kari' eka mana
1292|SYNONYMS
1293|saba-all; srota-ganera-of the hearers; kari-I do; carana-to
>|the lotus feet; vandana-praying; e-these; saba-all;
>|siddhanta-conclusions; suna-please hear; kari'-making; eka-
>|one; mana-mind.
1294|TRANSLATION
1295|I offer my obeisances unto the feet of all who hear or read
>|this discourse. Kindly hear with attention the conclusion
>|of all these statements.
1296|PURPORT
1297|Prostrating himself at the feet of his readers, the author
>|of Sri Caitanya-caritamrta entreats them in all humility to
>|hear with rapt attention these conclusive arguments
>|regarding the Absolute Truth. One should not fail to hear
>|such arguments, for only by such knowledge can one
>|perfectly know Krsna.
1298|Adi 2.117
1299|TEXT 117
1300|TEXT
1301|siddhanta baliya citte na kara alasa
1302|iha ha-ite krsne lage sudrdha manasa
1303|SYNONYMS
1304|siddhanta-conclusion; baliya-considering; citte-in the mind;
>| na kara-do not be; alasa-lazy; iha-this; ha-ite-from;
>|krsne-in Lord Krsna; lage-becomes fixed; su-drdha-very firm;
>| manasa-the mind.
1305|TRANSLATION
1306|A sincere student should not neglect the discussion of such
>|conclusions, considering them controversial, for such
>|discussions strengthen the mind. Thus one's mind becomes
>|attached to Sri Krsna.
1307|PURPORT
1308|There are many students who, in spite of reading the
>|Bhagavad-gita, misunderstand Krsna because of imperfect
>|knowledge and conclude Him to be an ordinary historical
>|personality. This one must not do. One should be
>|particularly careful to understand the truth about Krsna.
>|If because of laziness one does not come to know Krsna
>|conclusively, one will be misguided about the cult of
>|devotion, like those who declare themselves advanced
>|devotees and imitate the transcendental symptoms sometimes
>|observed in liberated souls. Although the use of thoughts
>|and arguments is a most suitable process for inducing an
>|uninitiated person to become a devotee, neophytes in
>|devotional service must always alertly understand Krsna
>|through the vision of the revealed scriptures, the bona
>|fide devotees and the spiritual master. Unless one hears
>|about Sri Krsna from such authorities, one cannot make
>|advancement in devotion to Sri Krsna. The revealed
>|scriptures mention nine means of attaining devotional
>|service, of which the first and foremost is hearing from
>|authority. The seed of devotion cannot sprout unless
>|watered by the process of hearing and chanting. One should
>|submissively receive the transcendental messages from
>|spiritually advanced sources and chant the very same
>|messages for one's own benefit as well as the benefit of
>|one's audience.
1309|When Brahma described the situation of pure devotees freed
>|from the culture of empiric philosophy and fruitive actions,
>| he recommended the process of hearing from persons who are
>|on the path of devotion. Following in the footsteps of such
>|liberated souls, who are able to vibrate real
>|transcendental sound, can lead one to the highest stage of
>|devotion, and thus one can become a maha-bhagavata. From
>|the teachings of Lord Caitanya Mahaprabhu to Sanatana
>|Gosvami (Madhya 22.65) we learn:
1310|sastra-yuktye sunipuna, drdha-sraddha yanra
1311|'uttama-adhikari' sei taraye samsara
1312|"A person who is expert in understanding the conclusion of
>|the revealed scriptures and who fully surrenders to the
>|cause of the Lord is actually able to deliver others from
>|the clutches of material existence." Srila Rupa Gosvami, in
>|his Upadesamrta (3), advises that to make rapid advancement
>|in the cult of devotional service one should be very active
>|and should persevere in executing the duties specified in
>|the revealed scriptures and confirmed by the spiritual
>|master. Accepting the path of liberated souls and the
>|association of pure devotees enriches such activities.
1313|Imitation devotees, who wish to advertise themselves as
>|elevated Vaisnavas and who therefore imitate the previous
>|acaryas but do not follow them in principle, are condemned
>|in the words of Srimad-Bhagavatam (2.3.24) as stone-hearted.
>| Srila Visvanatha Cakravarti Thakura has commented on their
>|stone-hearted condition as follows: bahir asru-pulakayoh
>|sator api yad dhrdayam na vikriyeta tad asma-saram iti
>|kanisthadhikarinam eva asru-pulakadi-mattve 'pi asma-sara-
>|hrdayataya nindaisa. "Those who shed tears by practice but
>|whose hearts have not changed are to be known as stone-
>|hearted devotees of the lowest grade. Their imitation
>|crying, induced by artificial practice, is always condemned.
>|" The desired change of heart referred to above is visible
>|in the reluctance to do anything not congenial to the
>|devotional way. To create such a change of heart,
>|conclusive discussion about Sri Krsna and His potencies is
>|absolutely necessary. False devotees may think that simply
>|shedding tears will lead one to the transcendental plane,
>|even if one has not had a factual change in heart, but such
>|a practice is useless if there is no transcendental
>|realization. False devotees, lacking the conclusion of
>|transcendental knowledge, think that artificially shedding
>|tears will deliver them. Similarly, other false devotees
>|think that studying books of the previous acaryas is
>|unadvisable, like studying dry empiric philosophies. But
>|Srila Jiva Gosvami, following the previous acaryas, has
>|inculcated the conclusions of the scriptures in the six
>|theses called the Sat-sandarbhas. False devotees who have
>|very little knowledge of such conclusions fail to achieve
>|pure devotion for want of zeal in accepting the favorable
>|directions for devotional service given by self-realized
>|devotees. Such false devotees are like impersonalists, who
>|also consider devotional service no better than ordinary
>|fruitive actions.
1314|Adi 2.118
1315|TEXT 118
1316|TEXT
1317|caitanya-mahima jani e saba siddhante
1318|citta drdha hana lage mahima-jnana haite
1319|SYNONYMS
1320|caitanya-mahima-the glory of Lord Caitanya Mahaprabhu; jani-
>|I know; e-these; saba-all; siddhante-by the conclusions;
>|citta-the mind; drdha-firm; hana-becoming; lage-becomes
>|fixed; mahima-jnana-knowledge of the greatness; haite-from.
1321|TRANSLATION
1322|By such conclusive studies I know the glories of Lord
>|Caitanya. Only by knowing these glories can one become
>|strong and fixed in attachment to Him.
1323|PURPORT
1324|One can know the glories of Sri Caitanya Mahaprabhu only by
>|reaching, in knowledge, a conclusive decision about Sri
>|Krsna, strengthened by bona fide study of the conclusions
>|of the acaryas.
1325|Adi 2.119
1326|TEXT 119
1327|caitanya-prabhura mahima kahibara tare
1328|krsnera mahima kahi kariya vistare
1329|SYNONYMS
1330|caitanya-prabhura-of Lord Caitanya Mahaprabhu; mahima-the
>|glories; kahibara tare-for the purpose of speaking; krsnera-
>|of Lord Krsna; mahima-the glories; kahi-I speak; kariya-
>|doing; vistare-in expansion.
1331|TRANSLATION
1332|Just to enunciate the glories of Sri Caitanya Mahaprabhu, I
>|have tried to describe the glories of Sri Krsna in detail.
1333|Adi 2.120
1334|TEXT 120
1335|TEXT
1336|caitanya-gosanira ei tattva-nirupana
1337|svayam-bhagavan krsna vrajendra-nandana
1338|SYNONYMS
1339|caitanya-gosanira-of Lord Caitanya Mahaprabhu; ei-this;
>|tattva-of the truth; nirupana-settling; svayam-bhagavan-
>|Himself the Supreme Personality of Godhead; krsna-Lord
>|Krsna; vrajendra-nandana-the son of the King of Vraja.
1340|TRANSLATION
1341|The conclusion is that Lord Caitanya is the Supreme
>|Personality of Godhead, Krsna, the son of the King of Vraja.
1342|Adi 2.121
1343|TEXT 121
1344|TEXT
1345|sri-rupa-raghunatha-pade yara asa
1346|caitanya-caritamrta kahe krsnadasa
1347|SYNONYMS
1348|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha
>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-
>|expectation; Caitanya-caritamrta-the book named Caitanya-
>|caritamrta; kahe-describes; krsna-dasa-Srila Krsnadasa
>|Kaviraja Gosvami.
1349|TRANSLATION
1350|Praying at the lotus feet of Sri Rupa and Sri Raghunatha,
>|always desiring their mercy, I, Krsnadasa, narrate Sri
>|Caitanya-caritamrta, following in their footsteps.
1351|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, Second Chapter, describing Sri
>|Caitanya Mahaprabhu as the Supreme Personality of Godhead.
1352|