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Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead

Chapter 2:

Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead

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.

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.

Adi 2.1

TEXT 1

TEXT

sri-caitanya-prabhum vande

balo 'pi yad-anugrahat

taren nana-mata-graha-

vyaptam siddhanta-sagaram

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.2

TEXT 2

TEXT

krsnotkirtana-gana-nartana-kala-pathojani-bhrajita

sad-bhaktavali-hamsa-cakra-madhupa-sreni-viharaspadam

karnanandi-kala-dhvanir vahatu me jihva-maru-prangane

sri-caitanya daya-nidhe tava lasal-lila-sudha-svardhuni

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

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.

Adi 2.3

TEXT 3

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

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.

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu and Lord Sri Nityananda! All

glories to Advaitacandra, and all glories to the devotees of Lord

Gauranga!

Adi 2.4

TEXT 4

trtiya slokera artha kari vivarana

vastu-nirdesa-rupa mangalacarana

SYNONYMS

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.

TRANSLATION

Let me describe the meaning of the third verse [of the first fourteen].

It is an auspicious vibration that describes the Absolute Truth.

Adi 2.5

TEXT 5

TEXT

yad advaitam brahmopanisadi tad apy asya tanu-bha

ya atmantar-yami purusa iti so 'syamsa-vibhavah

sad-aisvaryaih purno ya iha bhagavan sa svayam ayam

na caitanyat krsnaj jagati para-tattvam param iha

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

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.

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.

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.

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.

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.

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.

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.

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.

Adi 2.6

TEXT 6

TEXT

brahma, atma, bhagavan -- anuvada tina

anga-prabha, amsa, svarupa -- tina vidheya-cihna

SYNONYMS

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.

TRANSLATION

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.

Adi 2.7

TEXT 7

TEXT

anuvada age, pache vidheya sthapana

sei artha kahi, suna sastra-vivarana

SYNONYMS

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.

TRANSLATION

A predicate always follows its subject. Now I shall explain the meaning

of this verse according to the revealed scriptures.

Adi 2.8

TEXT 8

TEXT

svayam bhagavan krsna, visnu-paratattva

purna-jnana purnananda parama mahattva

SYNONYMS

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.

TRANSLATION

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.

Adi 2.9

TEXT 9

TEXT

‘nanda-suta' bali' yanre bhagavate gai

sei krsna avatirna caitanya-gosani

SYNONYMS

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.

TRANSLATION

He whom Srimad-Bhagavatam describes as the son of Nanda Maharaja has

descended to earth as Lord Caitanya.

PURPORT

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.

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.

Adi 2.10

TEXT 10

TEXT

prakasa-visese tenha dhare tina nama

brahma, paramatma ara svayam-bhagavan

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

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.

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.

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.

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.

Adi 2.11

TEXT 11

TEXT

vadanti tat tattva-vidas

tattvam yaj jnanam advayam

brahmeti paramatmeti

bhagavan iti sabdyate

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

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.

Adi 1.12

TEXT 12

TEXT

tanhara angera suddha kirana-mandala

upanisat kahe tanre brahma sunirmala

SYNONYMS

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.

TRANSLATION

What the Upanisads call the transcendental, impersonal Brahman is the

realm of the glowing effulgence of the same Supreme Person.

PURPORT

Three mantras of the Mundaka Upanisad (2.2.9–11) give information

regarding the bodily effulgence of the Supreme Personality of Godhead.

They state:

hiranmaye pare kose virajam brahma niskalam

tac chubhram jyotisam jyotis tad yad atma-vido viduh

na tatra suryo bhati na candra-tarakam

nema vidyuto bhanti kuto 'yam agnih

tam eva bhantam anubhati sarvam

tasya bhasa sarvam idam vibhati

brahmaivedam amrtam purastad brahma

pascad brahma daksinatas cottarena

adhas cordhvam ca prasrtam brahmai-

vedam visvam idam varistham

"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."

Adi 2.13

TEXT 13

TEXT

carma-cakse dekhe yaiche surya nirvisesa

jnana-marge laite nare krsnera visesa

SYNONYMS

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.

TRANSLATION

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.

Adi 2.14

TEXT 14

TEXT

yasya prabha prabhavato jagad-anda-koti-

kotisv asesa-vasudhadi-vibhuti-bhinnam

tad brahma niskalam anantam asesa-bhutam

govindam adi-purusam tam aham bhajami

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 2.15

TEXT 15

TEXT

koti koti brahmande ye brahmera vibhuti

sei brahma govindera haya anga-kanti

SYNONYMS

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.

TRANSLATION

[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.

Adi 2.16

TEXT 16

TEXT

sei govinda bhaji ami, tehon mora pati

tanhara prasade mora haya srsti-sakti

SYNONYMS

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.

TRANSLATION

"I worship Govinda. He is my Lord. Only by His grace am I empowered to

create the universe."

PURPORT

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.

Adi 2.17

TEXT 17

TEXT

munayo vata-vasanah

sramana urdhva-manthinah

brahmakhyam dhama te yanti

santah sannyasino 'malah

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 2.18

TEXT 18

TEXT

atmantaryami yanre yoga-sastre kaya

seha govindera amsa vibhuti ye haya

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

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.

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.

Adi 2.19

TEXT 19

TEXT

ananta sphatike yaiche eka surya bhase

taiche jive govindera amsa prakase

SYNONYMS

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.

TRANSLATION

As the one sun appears reflected in countless jewels, so Govinda

manifests Himself [as Paramatma] in the hearts of all living beings.

PURPORT

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.

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.

Adi 2.20

TEXT 20

TEXT

atha va bahunaitena

kim jnatena tavarjuna

vistabhyaham idam krtsnam

ekamsena sthito jagat

SYNONYMS

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.

TRANSLATION

[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."

PURPORT

Describing His own potencies to Arjuna, the Personality of Godhead Sri

Krsna spoke this verse of the Bhagavad-gita (10.42).

Adi 2.21

TEXT 21

TEXT

tam imam aham ajam sarira-bhajam

hrdi hrdi dhisthitam atma-kalpitanam

prati-drsam iva naikadharkam ekam

samadhigato 'smi vidhuta-bheda-mohah

SYNONYMS

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.

TRANSLATION

[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."

PURPORT

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.

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.

Adi 2.22

TEXT 22

TEXT

seita govinda saksac caitanya gosani

jiva nistarite aiche dayalu ara nai

SYNONYMS

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.

TRANSLATION

That Govinda personally appears as Caitanya Gosani. No other Lord is as

merciful in delivering the fallen souls.

PURPORT

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.

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:

(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."

(2) From the Svetasvatara Upanisad (6.7 and 3.12):

tam isvaranam paramam mahesvaram

tam devatanam paramam ca daivatam

patim patinam paramam parastad

vidama devam bhuvanesam idyam

"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."

mahan prabhur vai purusah

sattvasyaisa pravartakah

su-nirmalam imam praptim

isano jyotir avyayah

"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."

(3) From the Mundaka Upanisad (3.1.3):

yada pasyah pasyate rukma-varnam

kartaram isam purusam brahma-yonim

"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."

(4) From Srimad-Bhagavatam (11.5.33–34 and 7.9.38):

dhyeyam sada paribhava-ghnam abhista-doham

tirthaspadam siva-virinci-nutam saranyam

bhrtyarti-ham pranata-pala-bhavabdhi-potam

vande maha-purusa te caranaravindam

"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."

tyaktva sudustyaja-surepsita-rajya-laksmim

dharmistha arya-vacasa yad agad aranyam

maya-mrgam dayitayepsitam anvadhavad

vande maha-purusa te caranaravindam

[SB 11.5.34]

"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."

Prahlada said:

ittham nr-tiryag-rsi-deva jhasavatarair

lokan vibhavayasi hamsi jagat-pratipan

dharmam maha-purusa pasi yuganuvrttam

channah kalau yad abhavas tri-yugo 'tha sa tvam

"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]."

(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."

(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."

(7) From the Brahma-yamala-tantra:

atha vaham dharadhame

bhutva mad-bhakta-rupa-dhrk

mayayam ca bhavisyami

kalau sankirtanagame

"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."

(8) From the Ananta-samhita:

ya eva bhagavan krsno

radhika-prana-vallabhah

srsty adau sa jagan-natho

gaura asin mahesvari

"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."

Adi 2.23

TEXT 23

TEXT

para-vyomete vaise narayana nama

sad-aisvarya-purna laksmi-kanta bhagavan

SYNONYMS

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.

TRANSLATION

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.

Adi 2.24

TEXT 24

TEXT

veda, bhagavata, upanisat, agama

‘purna-tattva' yanre kahe, nahi yanra sama

SYNONYMS

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.

TRANSLATION

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.

PURPORT

There are innumerable authoritative statements in the Vedas regarding

the personal feature of the Absolute Truth. Some of them are as follows:

(1) From the Rk-samhita (1.22.20):

tad visnoh paramam padam sada pasyanti surayah

diviva caksur atatam

"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."

(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."

(3) From the Narayana Upanisad (1.4): yatah prasuta jagatah prasuti. "

Narayana is the source from whom all the universes emanate."

(4) From the Hayasirsa Pancaratra: paramatma harir devah. "Hari is the

Supreme Lord."

(5) From Srimad-Bhagavatam (11.3.34–35):

narayanabhidhanasya

brahmanah paramatmanah

nistham arhatha no vaktum

yuyam hi brahma-vittamah

"O best of the brahmanas, please tell us of the position of Narayana,

who is also known as Brahman and Paramatma."

sthity-udbhava-pralaya-hetur ahetur asya

yat svapna-jagara-susuptisu sad bahis ca

dehendriyasu-hrdayani caranti yena

sanjivitani tad avehi param narendra

"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."

Adi 2.25

TEXT 25

TEXT

bhakti-yoge bhakta paya yanhara darsana

surya yena savigraha dekhe deva-gana

SYNONYMS

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.

TRANSLATION

Through their service, devotees see that Personality of Godhead, just as

the denizens of heaven see the personality of the sun.

PURPORT

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.

Adi 2.26

TEXT 26

TEXT

jnana-yoga-marge tanre bhaje yei saba

brahma-atma-rupe tanre kare anubhava

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.27

TEXT 27

TEXT

upasana-bhede jani isvara-mahima

ataeva surya tanra diyeta upama

SYNONYMS

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.

TRANSLATION

Thus one may understand the glories of the Lord through different modes

of worship, as the example of the sun illustrates.

Adi 2.28

TEXT 28

TEXT

sei narayana krsnera svarupa-abheda

eka-i vigraha, kintu akara-vibheda

SYNONYMS

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.

TRANSLATION

Narayana and Sri Krsna are the same Personality of Godhead, but although

They are identical, Their bodily features are different.

Adi 2.29

TEXT 29

TEXT

inhota dvi-bhuja, tinho dhare cari hatha

inho venu dhare, tinho cakradika satha

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.30

TEXT 30

TEXT

narayanas tvam na hi sarva-dehinam

atmasy adhisakhila-loka-saksi

narayano 'ngam nara-bhu-jalayanat

tac capi satyam na tavaiva maya

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 2.31

TEXT 31

TEXT

sisu vatsa hari' brahma kari aparadha

aparadha ksamaite magena prasada

SYNONYMS

sisu -- playmates; vatsa -- calves; hari' -- stealing; brahma -- Lord

Brahma; kari -- making; aparadha -- offense; aparadha -- offense;

ksamaite -- to pardon; magena -- begged; prasada -- mercy.

TRANSLATION

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.

Adi 2.32

TEXT 32

TEXT

tomara nabhi-padma haite amara janmodaya

tumi pita-mata, ami tomara tanaya

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.33

TEXT 33

TEXT

pita mata balakera na laya aparadha

aparadha ksama, more karaha prasada

SYNONYMS

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.

TRANSLATION

"Parents never take seriously the offenses of their children. I

therefore beg Your pardon and ask for Your benediction."

Adi 2.34

TEXT 34

TEXT

krsna kahena -- brahma, tomara pita narayana

ami gopa, tumi kaiche amara nandana

SYNONYMS

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.

TRANSLATION

Sri Krsna said, "O Brahma, your father is Narayana. I am but a cowherd

boy. How can you be My son?"

Adi 2.35

TEXT 35

TEXT

brahma balena, tumi ki na hao narayana

tumi narayana -- suna tahara karana

SYNONYMS

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.

TRANSLATION

Brahma replied, "Are You not Narayana? You are certainly Narayana.

Please listen as I state the proofs.

Adi 2.36

TEXT 36

TEXT

prakrtaprakrta-srstye yata jiva-rupa

tahara ye atma tumi mula-svarupa

SYNONYMS

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.

TRANSLATION

"All the living beings within the material and spiritual worlds are

ultimately born of You, for You are the Supersoul of them all.

PURPORT

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.

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.

Adi 2.37

TEXT 37

TEXT

prthvi yaiche ghata-kulera karana asraya

jivera nidana tumi, tumi sarvasraya

SYNONYMS

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.

TRANSLATION

"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.

PURPORT

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").

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.

Adi 2.38

TEXT 38

TEXT

‘nara'-sabde kahe sarva jivera nicaya

‘ayana'-sabdete kahe tahara asraya

SYNONYMS

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.

TRANSLATION

"The word ‘nara' refers to the aggregate of all the living beings, and

the word ‘ayana' refers to the refuge of them all.

Adi 2.39

TEXT 39

TEXT

ataeva tumi hao mula narayana

ei eka hetu, suna dvitiya karana

SYNONYMS

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.

TRANSLATION

"You are therefore the original Narayana. This is one reason; please

listen as I state the second.

Adi 2.40

TEXT 40

TEXT

jivera isvara -- purusadi avatara

tanha saba haite tomara aisvarya apara

SYNONYMS

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.

TRANSLATION

"The direct Lords of the living beings are the purusa incarnations. But

Your opulence and power are more exalted than Theirs.

Adi 2.41

TEXT 41

TEXT

ataeva adhisvara tumi sarva pita

tomara saktite tanra jagat-raksita

SYNONYMS

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.

TRANSLATION

"Therefore You are the primeval Lord, the original father of everyone.

They [the purusas] are protectors of the universes by Your power.

Adi 2.42

TEXT 42

TEXT

narera ayana yate karaha palana

ataeva hao tumi mula narayana

SYNONYMS

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.

TRANSLATION

"Since You protect those who are the shelters of all living beings, You

are the original Narayana.

PURPORT

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.

Adi 2.43

TEXT 43

TEXT

trtiya karana suna sri-bhagavan

ananta brahmanda bahu vaikunthadi dhama

SYNONYMS

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.

TRANSLATION

"O my Lord, O Supreme Personality of Godhead! Kindly hear my third

reason. There are countless universes and fathomless transcendental

Vaikunthas.

Adi 2.44

TEXT 44

TEXT

ithe yata jiva, tara trai-kalika karma

taha dekha, saksi tumi, jana saba marma

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.45

TEXT 45

TEXT

tomara darsane sarva jagatera sthiti

tumi na dekhile karo nahi sthiti gati

SYNONYMS

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.

TRANSLATION

"All the worlds exist because You oversee them. None can live, move or

have their being without Your supervision.

Adi 2.46

TEXT 46

TEXT

narera ayana yate kara darasana

tahateo hao tumi mula narayana

SYNONYMS

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.

TRANSLATION

"You oversee the wanderings of all living beings. For this reason also,

You are the primeval Lord Narayana."

PURPORT

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.

Adi 2.47

TEXT 47

TEXT

krsna kahena -- brahma, tomara na bujhi vacana

jiva-hrdi, jale vaise sei narayana

SYNONYMS

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.

TRANSLATION

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."

Adi 2.48

TEXT 48

TEXT

brahma kahe -- jale jive yei narayana

se saba tomara amsa -- e satya vacana

SYNONYMS

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.

TRANSLATION

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.

Adi 2.49

TEXT 49

TEXT

karanabdhi-garbhodaka-ksirodaka-sayi

maya-dvare srsti kare, tate saba mayi

SYNONYMS

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.

TRANSLATION

"The Karanodakasayi, Garbhodakasayi and Ksirodakasayi forms of Narayana

all create in cooperation with the material energy. In this way They are

attached to maya.

Adi 2.50

TEXT 50

TEXT

sei tina jala-sayi sarva-antaryami

brahmanda-vrndera atma ye purusa-nami

SYNONYMS

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.

TRANSLATION

"These three Visnus lying in the water are the Supersoul of everything.

The Supersoul of all the universes is known as the first purusa.

Adi 2.51

TEXT 51

TEXT

hiranya-garbhera atma garbhodaka-sayi

vyasti-jiva-antaryami ksirodaka-sayi

SYNONYMS

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.

TRANSLATION

"Garbhodakasayi Visnu is the Supersoul of the aggregate of living

entities, and Ksirodakasayi Visnu is the Supersoul of each individual

living being.

Adi 2.52

TEXT 52

TEXT

e sabhara darsanete ache maya-gandha

turiya krsnera nahi mayara sambandha

SYNONYMS

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.

TRANSLATION

"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.

PURPORT

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.

Adi 2.53

TEXT 53

TEXT

virad hiranya-garbhas ca

karanam cety upadhayah

isasya yat tribhir hinam

turiyam tat pracaksate

SYNONYMS

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.

TRANSLATION

"‘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.'

PURPORT

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.

Adi 2.54

TEXT 54

TEXT

yadyapi tinera maya la-iya vyavahara

tathapi tat-sparsa nahi, sabhe maya-para

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.55

TEXT 55

TEXT

etad isanam isasya

prakrti-stho 'pi tad-gunaih

na yujyate sadatma-sthair

yatha buddhis tad-asraya

SYNONYMS

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.

TRANSLATION

"‘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.'

PURPORT

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.

Adi 2.56

TEXT 56

TEXT

sei tina janera tumi parama asraya

tumi mula narayana -- ithe ki samsaya

SYNONYMS

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.

TRANSLATION

"You are the ultimate shelter of these three plenary portions. Thus

there is not the slightest doubt that You are the primeval Narayana.

PURPORT

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.

Adi 2.57

TEXT 57

TEXT

sei tinera amsi paravyoma-narayana

tenha tomara vilasa, tumi mula-narayana

SYNONYMS

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.

TRANSLATION

"The source of these three features is the Narayana in the spiritual sky.

He is Your vilasa expansion. Therefore You are the ultimate Narayana."

Adi 2.58

TEXT 58

TEXT

ataeva brahma-vakye -- paravyoma-narayana

tenho krsnera vilasa -- ei tattva-vivarana

SYNONYMS

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.

TRANSLATION

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.

Adi 2.59

TEXT 59

TEXT

ei sloka tattva-laksana bhagavata-sara

paribhasa-rupe ihara sarvatradhikara

SYNONYMS

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.

TRANSLATION

The truth indicated in this verse [text 30] is the essence of Srimad-

Bhagavatam. This conclusion, through synonyms, applies everywhere.

Adi 2.60

TEXT 60

TEXT

brahma, atma, bhagavan -- krsnera vihara

e artha na jani' murkha artha kare ara

SYNONYMS

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.

TRANSLATION

Not knowing that Brahman, Paramatma and Bhagavan are all features of

Krsna, foolish scholars speculate in various ways.

Adi 2.61

TEXT 61

TEXT

avatari narayana, krsna avatara

tenha catur-bhuja, inha manusya-akara

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.62

TEXT 62

TEXT

ei-mate nana-rupa kare purva-paksa

tahare nirjite bhagavata-padya daksa

SYNONYMS

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.

TRANSLATION

In this way their arguments appear in various forms, but the poetry of

the Bhagavatam expertly refutes them all.

Adi 2.63

TEXT 63

TEXT

vadanti tat tattva-vidas

tattvam yaj jnanam advayam

brahmeti paramatmeti

bhagavan iti sabdyate

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

This text is from Srimad-Bhagavatam (1.2.11).

Adi 2.64

TEXT 64

TEXT

suna bhai ei sloka karaha vicara

eka mukhya-tattva, tina tahara pracara

SYNONYMS

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.

TRANSLATION

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.

Adi 2.65

TEXT 65

TEXT

advaya-jnana tattva-vastu krsnera svarupa

brahma, atma, bhagavan -- tina tanra rupa

SYNONYMS

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.

TRANSLATION

Lord Krsna Himself is the one undivided Absolute Truth, the ultimate

reality. He manifests Himself in three features -- as Brahman, Paramatma

and Bhagavan.

PURPORT

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.

Adi 2.66

TEXT 66

TEXT

ei slokera arthe tumi haila nirvacana

ara eka suna bhagavatera vacana

SYNONYMS

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.

TRANSLATION

The import of this verse has stopped you from arguing. Now listen to

another verse of Srimad-Bhagavatam.

Adi 2.67

TEXT 67

TEXT

ete camsa-kalah pumsah

krsnas tu bhagavan svayam

indrari-vyakulam lokam

mrdayanti yuge yuge

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 2.68

TEXT 68

TEXT

saba avatarera kari samanya-laksana

tara madhye krsna-candrera karila ganana

SYNONYMS

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.

TRANSLATION

The Bhagavatam describes the symptoms and deeds of the incarnations in

general and counts Sri Krsna among them.

Adi 2.69

TEXT 69

TEXT

tabe suta gosani mane pana bada bhaya

yara ye laksana taha karila niscaya

SYNONYMS

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.

TRANSLATION

This made Suta Gosvami greatly apprehensive. Therefore he distinguished

each incarnation by its specific symptoms.

Adi 2.70

TEXT 70

TEXT

avatara saba -- purusera kala, amsa

svayam-bhagavan krsna sarva-avatamsa

SYNONYMS

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.

TRANSLATION

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.

Adi 2.71

TEXT 71

TEXT

purva-paksa kahe -- tomara bhala ta' vyakhyana

paravyoma-narayana svayam-bhagavan

SYNONYMS

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.

TRANSLATION

An opponent may say, "This is your interpretation, but actually the

Supreme Lord is Narayana, who is in the transcendental realm.

Adi 2.72

TEXT 72

TEXT

tenha asi' krsna-rupe karena avatara

ei artha sloke dekhi ki ara vicara

SYNONYMS

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.

TRANSLATION

"He [Narayana] incarnates as Lord Krsna. This is the meaning of the

verse as I see it. There is no need for further consideration."

Adi 2.73

TEXT 73

TEXT

tare kahe -- kene kara kutarkanumana

sastra-viruddhartha kabhu na haya pramana

SYNONYMS

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.

TRANSLATION

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.

Adi 2.74

TEXT 74

TEXT

anuvadam anuktva tu

na vidheyam udirayet

na hy alabdhaspadam kincit

kutracit pratitisthati

SYNONYMS

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.

TRANSLATION

"‘One should not state a predicate before its subject, for it cannot

thus stand without proper support.'

PURPORT

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.

Adi 2.75

TEXT 75

TEXT

anuvada na kahiya na kahi vidheya

age anuvada kahi, pascad vidheya

SYNONYMS

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.

TRANSLATION

"If I do not state a subject, I do not state a predicate. First I speak

the former and then I speak the latter.

Adi 2.76

TEXT 76

TEXT

‘vidheya' kahiye tare, ye vastu ajnata

‘anuvada' kahi tare, yei haya jnata

SYNONYMS

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.

TRANSLATION

"The predicate of a sentence is what is unknown to the reader, whereas

the subject is what is known to him.

Adi 2.77

TEXT 77

TEXT

yaiche kahi, -- ei vipra parama pandita

vipra -- anuvada, ihara vidheya -- panditya

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.78

TEXT 78

TEXT

vipratva vikhyata tara panditya ajnata

ataeva vipra age, panditya pascata

SYNONYMS

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.

TRANSLATION

"The man's being a vipra is known, but his erudition is unknown.

Therefore the person is identified first and his erudition later.

Adi 2.79

TEXT 79

TEXT

taiche inha avatara saba haila jnata

kara avatara? -- ei vastu avijnata

SYNONYMS

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.

TRANSLATION

"In the same way, all these incarnations were known, but whose

incarnations they are was unknown.

Adi 2.80

TEXT 80

TEXT

‘ete'-sabde avatarera age anuvada

‘purusera amsa' pache vidheya-samvada

SYNONYMS

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.

TRANSLATION

"First the word ‘ete' [‘these'] establishes the subject [the

incarnations]. Then ‘plenary portions of the purusa-avataras' follows as

the predicate.

Adi 2.81

TEXT 81

TEXT

taiche krsna avatara-bhitare haila jnata

tanhara visesa-jnana sei avijnata

SYNONYMS

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.

TRANSLATION

"In the same way, when Krsna was first counted among the incarnations,

specific knowledge about Him was still unknown.

Adi 2.82

TEXT 82

TEXT

ataeva ‘krsna'-sabda age anuvada

‘svayam-bhagavatta' piche vidheya-samvada

SYNONYMS

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

TRANSLATION

"Therefore first the word ‘krsna' appears as the subject, followed by

the predicate, describing Him as the original Personality of Godhead.

Adi 2.83

TEXT 83

TEXT

krsnera svayam-bhagavatta -- iha haila sadhya

svayam-bhagavanera krsnatva haila badhya

SYNONYMS

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

TRANSLATION

"This establishes that Sri Krsna is the original Personality of Godhead.

The original Personality of Godhead is therefore necessarily Krsna.

Adi 2.84

TEXT 84

TEXT

krsna yadi amsa haita, amsi narayana

tabe viparita haita sutera vacana

SYNONYMS

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.

TRANSLATION

"Had Krsna been the plenary portion and Narayana the primeval Lord, the

statement of Suta Gosvami would have been reversed.

Adi 2.85

TEXT 85

TEXT

narayana amsi yei svayam-bhagavan

tenha sri-krsna -- aiche karita vyakhyana

SYNONYMS

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.

TRANSLATION

"Thus he would have said, ‘Narayana, the source of all incarnations, is

the original Personality of Godhead. He has appeared as Sri Krsna.'

Adi 2.86

TEXT 86

TEXT

bhrama, pramada, vipralipsa, karanapatava

arsa-vijna-vakye nahi dosa ei saba

SYNONYMS

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.

TRANSLATION

"Mistakes, illusions, cheating and defective perception do not occur in

the sayings of the authoritative sages.

PURPORT

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.

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.

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.

Adi 2.87

TEXT 87

TEXT

viruddhartha kaha tumi, kahite kara rosa

tomara arthe avimrsta-vidheyamsa-dosa

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.88

TEXT 88

TEXT

yanra bhagavatta haite anyera bhagavatta

‘svayam-bhagavan'-sabdera tahatei satta

SYNONYMS

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.

TRANSLATION

"Only the Personality of Godhead, the source of all other Divinities, is

eligible to be designated svayam bhagavan, or the primeval Lord.

Adi 2.89

TEXT 89

TEXT

dipa haite yaiche bahu dipera jvalana

mula eka dipa taha kariye ganana

SYNONYMS

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

TRANSLATION

"When from one candle many others are lit, I consider that one the

original.

PURPORT

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."

Adi 2.90

TEXT 90

TEXT

taiche saba avatarera krsna se karana

ara eka sloka suna, kuvyakhya-khandana

SYNONYMS

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.

TRANSLATION

"Krsna, in the same way, is the cause of all causes and all incarnations.

Please hear another verse to defeat all misinterpretations.

Adi 2.91–92

TEXTS 91–92

TEXT

atra sargo visargas ca

sthanam posanam utayah

manvantaresanukatha

nirodho muktir asrayah

dasamasya visuddhy-artham

navanam iha laksanam

varnayanti mahatmanah

srutenarthena canjasa

SYNONYMS

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.

TRANSLATION

"‘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.'

PURPORT

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:

(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.

(2) Visarga: the secondary creation, or the work of Brahma in producing

the moving and unmoving bodies in the universe (brahmanda).

(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.

(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.

(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.

(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.

(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.

(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.

(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.

(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.

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.

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.

Adi 2.93

TEXT 93

TEXT

asraya janite kahi e nava padartha

e navera utpatti-hetu sei asrayartha

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.94

TEXT 94

TEXT

krsna eka sarvasraya, krsna sarva-dhama

krsnera sarire sarva-visvera visrama

SYNONYMS

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.

TRANSLATION

"The Personality of Godhead Sri Krsna is the shelter and abode of

everything. All the universes rest in His body.

Adi 2.95

TEXT 95

TEXT

dasame dasamam laksyam

asritasraya-vigraham

sri-krsnakhyam param dhama

jagad-dhama namami tat

SYNONYMS

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.

TRANSLATION

"‘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.'

PURPORT

This quotation comes from Sridhara Svami's commentary on the first verse

of the Tenth Canto, Chapter One, of Srimad-Bhagavatam.

Adi 2.96

TEXT 96

TEXT

krsnera svarupa, ara sakti-traya-jnana

yanra haya, tanra nahi krsnete ajnana

SYNONYMS

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.

TRANSLATION

"One who knows the real feature of Sri Krsna and His three different

energies cannot remain ignorant about Him.

PURPORT

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.

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.

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.

Adi 2.97

TEXT 97

TEXT

krsnera svarupera haya sad-vidha vilasa

prabhava-vaibhava-rupe dvi-vidha prakasa

SYNONYMS

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.

TRANSLATION

"The Personality of Godhead Sri Krsna enjoys Himself in six primary

expansions. His two manifestations are prabhava and vaibhava.

PURPORT

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.

Adi 2.98

TEXT 98

TEXT

amsa-saktyavesa-rupe dvi-vidhavatara

balya pauganda dharma dui ta' prakara

SYNONYMS

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

TRANSLATION

"His incarnations are of two kinds, namely partial and empowered. He

appears in two ages -- childhood and boyhood.

PURPORT

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.

Adi 2.99

TEXT 99

TEXT

kisora-svarupa krsna svayam avatari

krida kare ei chaya-rupe visva bhari'

SYNONYMS

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

TRANSLATION

"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.

Adi 2.100

TEXT 100

TEXT

ei chaya-rupe haya ananta vibheda

ananta-rupe eka-rupa, nahi kichu bheda

SYNONYMS

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.

TRANSLATION

"In these six kinds of forms there are innumerable varieties. Although

they are many, they are all one: there is no difference between them.

PURPORT

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.

Adi 2.101

TEXT 101

TEXT

cic-chakti, svarupa-sakti, antaranga nama

tahara vaibhava ananta vaikunthadi dhama

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.102

TEXT 102

TEXT

maya-sakti, bahiranga, jagat-karana

tahara vaibhava ananta brahmandera gana

SYNONYMS

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.

TRANSLATION

"The external energy, called maya-sakti, is the cause of innumerable

universes with varied material potencies.

Adi 2.103

TEXT 103

TEXT

jiva-sakti tatasthakhya, nahi yara anta

mukhya tina sakti, tara vibheda ananta

SYNONYMS

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.

TRANSLATION

"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.

PURPORT

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:

na tasya karyam karanam ca vidyate

na tat-samas cabhyadhikas ca drsyate

parasya saktir vividhaiva sruyate

svabhaviki jnana-bala-kriya ca

[Cc. Madhya 13.65, purport]

"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."

Adi 2.104

TEXT 104

TEXT

e-mata svarupa-gana, ara tina sakti

sabhara asraya krsna, krsne sabhara sthiti

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.105

TEXT 105

TEXT

yadyapi brahmanda-ganera purusa asraya

sei purusadi sabhara krsna mulasraya

SYNONYMS

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.

TRANSLATION

"Although the three purusas are the shelter of all the universes, Lord

Krsna is the original source of the purusas.

Adi 2.106

TEXT 106

TEXT

svayam bhagavan krsna, krsna sarvasraya

parama isvara krsna sarva-sastre kaya

SYNONYMS

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.

TRANSLATION

"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.

Adi 2.107

TEXT 107

TEXT

isvarah paramah krsnah

sac-cid-ananda-vigrahah

anadir adir govindah

sarva-karana-karanam

SYNONYMS

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.

TRANSLATION

"‘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.'

PURPORT

This is the first verse of the Fifth Chapter of the Brahma-samhita [Bs.

5.1].

Adi 2.108

TEXT 108

TEXT

e saba siddhanta tumi jana bhala-mate

tabu purva-paksa kara ama calaite

SYNONYMS

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.

TRANSLATION

"You know all the conclusions of the scriptures very well. You create

these logical arguments just to agitate me."

PURPORT

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.

Adi 2.109

TEXT 109

TEXT

sei krsna avatari vrajendra-kumara

apane caitanya-rupe kaila avatara

SYNONYMS

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.

TRANSLATION

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.

Adi 2.110

TEXT 110

TEXT

ataeva caitanya gosani paratattva-sima

tanre ksiroda-sayi kahi, ki tanra mahima

SYNONYMS

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.

TRANSLATION

Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him

Ksirodakasayi Visnu does not add to His glory.

Adi 2.111

TEXT 111

TEXT

sei ta' bhaktera vakya nahe vyabhicari

sakala sambhave tante, yate avatari

SYNONYMS

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.

TRANSLATION

But such words from the lips of a sincere devotee cannot be false. All

possibilities abide in Him, for He is the primeval Lord.

Adi 2.112

TEXT 112

TEXT

avatarira dehe saba avatarera sthiti

keho kona-mate kahe, yemana yara mati

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.113

TEXT 113

TEXT

krsnake kahaye keha -- nara-narayana

keho kahe, krsna haya saksat vamana

SYNONYMS

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.

TRANSLATION

Some say that Sri Krsna is directly Nara-Narayana. Others say that He is

directly Vamana.

Adi 2.114

TEXT 114

TEXT

keho kahe, krsna ksiroda-sayi avatara

asambhava nahe, satya vacana sabara

SYNONYMS

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.

TRANSLATION

Some say that Krsna is the incarnation of Ksirodakasayi Visnu. None of

these statements is impossible; each is as correct as the others.

PURPORT

The Laghu-bhagavatamrta (5.383) states:

ata eva puranadau kecin nara-sakhatmatam

mahendranujatam kecit kecit ksirabdhi-sayitam

sahasra-sirsatam kecit kecid vaikuntha-nathatam

bruyuh krsnasya munayas tat-tad-vrtty-anugaminah

"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."

Adi 2.115

TEXT 115

TEXT

keho kahe, para-vyome narayana hari

sakala sambhave krsne, yate avatari

SYNONYMS

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.

TRANSLATION

Some call Him Hari, or the Narayana of the transcendental world.

Everything is possible in Krsna, for He is the primeval Lord.

Adi 2.116

TEXT 116

TEXT

saba srota-ganera kari carana vandana

e saba siddhanta suna, kari' eka mana

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.117

TEXT 117

TEXT

siddhanta baliya citte na kara alasa

iha ha-ite krsne lage sudrdha manasa

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

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:

sastra-yuktye sunipuna, drdha-sraddha yanra

‘uttama-adhikari' sei taraye samsara

"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.

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.

Adi 2.118

TEXT 118

TEXT

caitanya-mahima jani e saba siddhante

citta drdha hana lage mahima-jnana haite

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 2.119

TEXT 119

caitanya-prabhura mahima kahibara tare

krsnera mahima kahi kariya vistare

SYNONYMS

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.

TRANSLATION

Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried

to describe the glories of Sri Krsna in detail.

Adi 2.120

TEXT 120

TEXT

caitanya-gosanira ei tattva-nirupana

svayam-bhagavan krsna vrajendra-nandana

SYNONYMS

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.

TRANSLATION

The conclusion is that Lord Caitanya is the Supreme Personality of

Godhead, Krsna, the son of the King of Vraja.

Adi 2.121

TEXT 121

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

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.

TRANSLATION

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.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,

Second Chapter, describing Sri Caitanya Mahaprabhu as the Supreme

Personality of Godhead.

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2380

 
 
Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead
 
Chapter 2: 
Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead
 
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.
 
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.
 
Adi 2.1
 
TEXT 1
 
TEXT
 
sri-caitanya-prabhum vande
balo 'pi yad-anugrahat
taren nana-mata-graha-
vyaptam siddhanta-sagaram
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.2
 
TEXT 2
 
TEXT
 
krsnotkirtana-gana-nartana-kala-pathojani-bhrajita
sad-bhaktavali-hamsa-cakra-madhupa-sreni-viharaspadam
karnanandi-kala-dhvanir vahatu me jihva-maru-prangane
sri-caitanya daya-nidhe tava lasal-lila-sudha-svardhuni
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
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.
 
Adi 2.3
 
TEXT 3
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
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.
 
TRANSLATION
 
All glories to Lord Sri Caitanya Mahaprabhu and Lord Sri Nityananda! All 
glories to Advaitacandra, and all glories to the devotees of Lord 
Gauranga!
 
Adi 2.4
 
TEXT 4
 
trtiya slokera artha kari vivarana
vastu-nirdesa-rupa mangalacarana
SYNONYMS
 
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.
 
TRANSLATION
 
Let me describe the meaning of the third verse [of the first fourteen]. 
It is an auspicious vibration that describes the Absolute Truth.
 
Adi 2.5
 
TEXT 5
 
TEXT
 
yad advaitam brahmopanisadi tad apy asya tanu-bha
ya atmantar-yami purusa iti so 'syamsa-vibhavah
sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
na caitanyat krsnaj jagati para-tattvam param iha
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
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.
 
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.
 
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.
 
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.
 
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.
 
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.
 
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.
 
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.
 
Adi 2.6
 
TEXT 6
 
TEXT
 
brahma, atma, bhagavan -- anuvada tina
anga-prabha, amsa, svarupa -- tina vidheya-cihna
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.7
 
TEXT 7
 
TEXT
 
anuvada age, pache vidheya sthapana
sei artha kahi, suna sastra-vivarana
SYNONYMS
 
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.
 
TRANSLATION
 
A predicate always follows its subject. Now I shall explain the meaning 
of this verse according to the revealed scriptures.
 
Adi 2.8
 
TEXT 8
 
TEXT
 
svayam bhagavan krsna, visnu-paratattva
purna-jnana purnananda parama mahattva
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.9
 
TEXT 9
 
TEXT
 
‘nanda-suta' bali' yanre bhagavate gai
sei krsna avatirna caitanya-gosani
SYNONYMS
 
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.
 
TRANSLATION
 
He whom Srimad-Bhagavatam describes as the son of Nanda Maharaja has 
descended to earth as Lord Caitanya.
 
PURPORT
 
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.
 
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.
 
Adi 2.10
 
TEXT 10
 
TEXT
 
prakasa-visese tenha dhare tina nama
brahma, paramatma ara svayam-bhagavan
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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 within 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.
 
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.
 
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.
 
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.
 
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.
 
Adi 2.11
 
TEXT 11
 
TEXT
 
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
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.
 
Adi 2.12
 
TEXT 12
 
TEXT
 
tanhara angera suddha kirana-mandala
upanisat kahe tanre brahma sunirmala
SYNONYMS
 
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.
 
TRANSLATION
 
What the Upanisads call the transcendental, impersonal Brahman is the 
realm of the glowing effulgence of the same Supreme Person.
 
PURPORT
 
Three mantras of the Mundaka Upanisad (2.2.9–11) give information 
regarding the bodily effulgence of the Supreme Personality of Godhead. 
They state:
 
hiranmaye pare kose virajam brahma niskalam
tac chubhram jyotisam jyotis tad yad atma-vido viduh
 
na tatra suryo bhati na candra-tarakam
nema vidyuto bhanti kuto 'yam agnih
 
tam eva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
 
brahmaivedam amrtam purastad brahma
pascad brahma daksinatas cottarena
 
adhas cordhvam ca prasrtam brahmai-
vedam visvam idam varistham
 
"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."
 
Adi 2.13
 
TEXT 13
 
TEXT
 
carma-cakse dekhe yaiche surya nirvisesa
jnana-marge laite nare krsnera visesa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.14
 
TEXT 14
 
TEXT
 
yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi-vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
Adi 2.15
 
TEXT 15
 
TEXT
 
koti koti brahmande ye brahmera vibhuti
sei brahma govindera haya anga-kanti
SYNONYMS
 
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.
 
TRANSLATION
 
[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.
 
Adi 2.16
 
TEXT 16
 
TEXT
 
sei govinda bhaji ami, tehon mora pati
tanhara prasade mora haya srsti-sakti
SYNONYMS
 
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.
 
TRANSLATION
 
"I worship Govinda. He is my Lord. Only by His grace am I empowered to 
create the universe."
 
PURPORT
 
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.
 
Adi 2.17
 
TEXT 17
 
TEXT
 
munayo vata-vasanah
sramana urdhva-manthinah
brahmakhyam dhama te yanti
santah sannyasino 'malah
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
Adi 2.18
 
TEXT 18
 
TEXT
 
atmantaryami yanre yoga-sastre kaya
seha govindera amsa vibhuti ye haya
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
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.
 
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.
 
Adi 2.19
 
TEXT 19
 
TEXT
 
ananta sphatike yaiche eka surya bhase
taiche jive govindera amsa prakase
SYNONYMS
 
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.
 
TRANSLATION
 
As the one sun appears reflected in countless jewels, so Govinda 
manifests Himself [as Paramatma] in the hearts of all living beings.
 
PURPORT
 
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.
 
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.
 
Adi 2.20
 
TEXT 20
 
TEXT
 
atha va bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat
SYNONYMS
 
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.
 
TRANSLATION
 
[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."
 
PURPORT
 
Describing His own potencies to Arjuna, the Personality of Godhead Sri 
Krsna spoke this verse of the Bhagavad-gita (10.42).
 
Adi 2.21
 
TEXT 21
 
TEXT
 
tam imam aham ajam sarira-bhajam
hrdi hrdi dhisthitam atma-kalpitanam
prati-drsam iva naikadharkam ekam
samadhigato 'smi vidhuta-bheda-mohah
SYNONYMS
 
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.
 
TRANSLATION
 
[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."
 
PURPORT
 
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.
 
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.
 
Adi 2.22
 
TEXT 22
 
TEXT
 
seita govinda saksac caitanya gosani
jiva nistarite aiche dayalu ara nai
SYNONYMS
 
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.
 
TRANSLATION
 
That Govinda personally appears as Caitanya Gosani. No other Lord is as 
merciful in delivering the fallen souls.
 
PURPORT
 
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.
 
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:
 
(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."
 
(2) From the Svetasvatara Upanisad (6.7 and 3.12):
 
tam isvaranam paramam mahesvaram
tam devatanam paramam ca daivatam
patim patinam paramam parastad
vidama devam bhuvanesam idyam
 
"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."
 
mahan prabhur vai purusah
sattvasyaisa pravartakah
su-nirmalam imam praptim
isano jyotir avyayah
 
"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 brahma-jyoti." 
 
(3) From the Mundaka Upanisad (3.1.3):
 
yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim
 
"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."
 
(4) From Srimad-Bhagavatam (11.5.33–34 and 7.9.38):
 
dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala-bhavabdhi-potam
vande maha-purusa te caranaravindam
 
"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."
 
tyaktva sudustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
 [SB 11.5.34]
 
"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."
 
Prahlada said:
 
ittham nr-tiryag-rsi-deva jhasavatarair
lokan vibhavayasi hamsi jagat-pratipan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo 'tha sa tvam
 
"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]."
 
(5) From the Krsna-yamala-tantra: punya-ksetre navadvipe 
bhavisyami saci-sutah. "I shall appear in the holy land of Navadvipa as 
the son of Saci-devi."
 
(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."
 
(7) From the Brahma-yamala-tantra:
 
atha vaham dharadhame
bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami
kalau sankirtanagame
 
"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."
 
(8) From the Ananta-samhita:
 
ya eva bhagavan krsno
radhika-prana-vallabhah
srsty adau sa jagan-natho
gaura asin mahesvari
 
"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."
 
Adi 2.23
 
TEXT 23
 
TEXT
 
para-vyomete vaise narayana nama
sad-aisvarya-purna laksmi-kanta bhagavan
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.24
 
TEXT 24
 
TEXT
 
veda, bhagavata, upanisat, agama
‘purna-tattva' yanre kahe, nahi yanra sama
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
There are innumerable authoritative statements in the Vedas regarding 
the personal feature of the Absolute Truth. Some of them are as follows:
 
(1) From the Rk-samhita (1.22.20):
 
tad visnoh paramam padam sada pasyanti surayah
diviva caksur atatam
 
"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."
 
(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."
 
(3) From the Narayana Upanisad (1.4): yatah prasuta jagatah prasuti. "
Narayana is the source from whom all the universes emanate."
 
(4) From the Hayasirsa Pancaratra: paramatma harir devah. "Hari is the 
Supreme Lord."
 
(5) From Srimad-Bhagavatam (11.3.34–35):
 
narayanabhidhanasya
brahmanah paramatmanah
nistham arhatha no vaktum
yuyam hi brahma-vittamah
 
"O best of the brahmanas, please tell us of the position of Narayana, 
who is also known as Brahman and Paramatma."
 
sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jagara-susuptisu sad bahis ca
dehendriyasu-hrdayani caranti yena
sanjivitani tad avehi param narendra
 
"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."
 
Adi 2.25
 
TEXT 25
 
TEXT
 
bhakti-yoge bhakta paya yanhara darsana
surya yena savigraha dekhe deva-gana
SYNONYMS
 
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.
 
TRANSLATION
 
Through their service, devotees see that Personality of Godhead, just as 
the denizens of heaven see the personality of the sun.
 
PURPORT
 
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.
 
Adi 2.26
 
TEXT 26
 
TEXT
 
jnana-yoga-marge tanre bhaje yei saba
brahma-atma-rupe tanre kare anubhava
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.27
 
TEXT 27
 
TEXT
 
upasana-bhede jani isvara-mahima
ataeva surya tanra diyeta upama
SYNONYMS
 
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.
 
TRANSLATION
 
Thus one may understand the glories of the Lord through different modes 
of worship, as the example of the sun illustrates.
 
Adi 2.28
 
TEXT 28
 
TEXT
 
sei narayana krsnera svarupa-abheda
eka-i vigraha, kintu akara-vibheda
SYNONYMS
 
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.
 
TRANSLATION
 
Narayana and Sri Krsna are the same Personality of Godhead, but although 
They are identical, Their bodily features are different.
 
Adi 2.29
 
TEXT 29
 
TEXT
 
inhota dvi-bhuja, tinho dhare cari hatha
inho venu dhare, tinho cakradika satha
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.30
 
TEXT 30
 
TEXT
 
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
Adi 2.31
 
TEXT 31
 
TEXT
 
sisu vatsa hari' brahma kari aparadha
aparadha ksamaite magena prasada
SYNONYMS
 
sisu -- playmates; vatsa -- calves; hari' -- stealing; brahma -- Lord 
Brahma; kari -- making; aparadha -- offense; aparadha -- offense; 
ksamaite -- to pardon; magena -- begged; prasada -- mercy.
 
TRANSLATION
 
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.
 
Adi 2.32
 
TEXT 32
 
TEXT
 
tomara nabhi-padma haite amara janmodaya
tumi pita-mata, ami tomara tanaya
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.33
 
TEXT 33
 
TEXT
 
pita mata balakera na laya aparadha
aparadha ksama, more karaha prasada
SYNONYMS
 
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.
 
TRANSLATION
 
"Parents never take seriously the offenses of their children. I 
therefore beg Your pardon and ask for Your benediction."
 
Adi 2.34
 
TEXT 34
 
TEXT
 
krsna kahena -- brahma, tomara pita narayana
ami gopa, tumi kaiche amara nandana
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Krsna said, "O Brahma, your father is Narayana. I am but a cowherd 
boy. How can you be My son?"
 
Adi 2.35
 
TEXT 35
 
TEXT
 
brahma balena, tumi ki na hao narayana
tumi narayana -- suna tahara karana
SYNONYMS
 
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.
 
TRANSLATION
 
Brahma replied, "Are You not Narayana? You are certainly Narayana. 
Please listen as I state the proofs.
 
Adi 2.36
 
TEXT 36
 
TEXT
 
prakrtaprakrta-srstye yata jiva-rupa
tahara ye atma tumi mula-svarupa
SYNONYMS
 
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.
 
TRANSLATION
 
"All the living beings within the material and spiritual worlds are 
ultimately born of You, for You are the Supersoul of them all.
 
PURPORT
 
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.
 
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.
 
Adi 2.37
 
TEXT 37
 
TEXT
 
prthvi yaiche ghata-kulera karana asraya
jivera nidana tumi, tumi sarvasraya
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
PURPORT
 
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").
 
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.
 
Adi 2.38
 
TEXT 38
 
TEXT
 
‘nara'-sabde kahe sarva jivera nicaya
‘ayana'-sabdete kahe tahara asraya
SYNONYMS
 
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.
 
TRANSLATION
 
"The word ‘nara' refers to the aggregate of all the living beings, and 
the word ‘ayana' refers to the refuge of them all.
 
Adi 2.39
 
TEXT 39
 
TEXT
 
ataeva tumi hao mula narayana
ei eka hetu, suna dvitiya karana
SYNONYMS
 
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.
 
TRANSLATION
 
"You are therefore the original Narayana. This is one reason; please 
listen as I state the second.
 
Adi 2.40
 
TEXT 40
 
TEXT
 
jivera isvara -- purusadi avatara
tanha saba haite tomara aisvarya apara
SYNONYMS
 
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.
 
TRANSLATION
 
"The direct Lords of the living beings are the purusa incarnations. But 
Your opulence and power are more exalted than Theirs.
 
Adi 2.41
 
TEXT 41
 
TEXT
 
ataeva adhisvara tumi sarva pita
tomara saktite tanra jagat-raksita
SYNONYMS
 
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.
 
TRANSLATION
 
"Therefore You are the primeval Lord, the original father of everyone. 
They [the purusas] are protectors of the universes by Your power.
 
Adi 2.42
 
TEXT 42
 
TEXT
 
narera ayana yate karaha palana
ataeva hao tumi mula narayana
SYNONYMS
 
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.
 
TRANSLATION
 
"Since You protect those who are the shelters of all living beings, You 
are the original Narayana.
 
PURPORT
 
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.
 
Adi 2.43
 
TEXT 43
 
TEXT
 
trtiya karana suna sri-bhagavan
ananta brahmanda bahu vaikunthadi dhama
SYNONYMS
 
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.
 
TRANSLATION
 
"O my Lord, O Supreme Personality of Godhead! Kindly hear my third 
reason. There are countless universes and fathomless transcendental 
Vaikunthas.
 
Adi 2.44
 
TEXT 44
 
TEXT
 
ithe yata jiva, tara trai-kalika karma
taha dekha, saksi tumi, jana saba marma
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.45
 
TEXT 45
 
TEXT
 
tomara darsane sarva jagatera sthiti
tumi na dekhile karo nahi sthiti gati
SYNONYMS
 
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.
 
TRANSLATION
 
"All the worlds exist because You oversee them. None can live, move or 
have their being without Your supervision.
 
Adi 2.46
 
TEXT 46
 
TEXT
 
narera ayana yate kara darasana
tahateo hao tumi mula narayana
SYNONYMS
 
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.
 
TRANSLATION
 
"You oversee the wanderings of all living beings. For this reason also, 
You are the primeval Lord Narayana."
 
PURPORT
 
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.
 
Adi 2.47
 
TEXT 47
 
TEXT
 
krsna kahena -- brahma, tomara na bujhi vacana
jiva-hrdi, jale vaise sei narayana
SYNONYMS
 
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.
 
TRANSLATION
 
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."
 
Adi 2.48
 
TEXT 48
 
TEXT
 
brahma kahe -- jale jive yei narayana
se saba tomara amsa -- e satya vacana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.49
 
TEXT 49
 
TEXT
 
karanabdhi-garbhodaka-ksirodaka-sayi
maya-dvare srsti kare, tate saba mayi
SYNONYMS
 
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.
 
TRANSLATION
 
"The Karanodakasayi, Garbhodakasayi and Ksirodakasayi forms of Narayana 
all create in cooperation with the material energy. In this way They are 
attached to maya.
 
Adi 2.50
 
TEXT 50
 
TEXT
 
sei tina jala-sayi sarva-antaryami
brahmanda-vrndera atma ye purusa-nami
SYNONYMS
 
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.
 
TRANSLATION
 
"These three Visnus lying in the water are the Supersoul of everything. 
The Supersoul of all the universes is known as the first purusa.
 
Adi 2.51
 
TEXT 51
 
TEXT
 
hiranya-garbhera atma garbhodaka-sayi
vyasti-jiva-antaryami ksirodaka-sayi
SYNONYMS
 
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.
 
TRANSLATION
 
"Garbhodakasayi Visnu is the Supersoul of the aggregate of living 
entities, and Ksirodakasayi Visnu is the Supersoul of each individual 
living being.
 
Adi 2.52
 
TEXT 52
 
TEXT
 
e sabhara darsanete ache maya-gandha
turiya krsnera nahi mayara sambandha
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
PURPORT
 
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.
 
Adi 2.53
 
TEXT 53
 
TEXT
 
virad hiranya-garbhas ca
karanam cety upadhayah
isasya yat tribhir hinam
turiyam tat pracaksate
SYNONYMS
 
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.
 
TRANSLATION
 
"‘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.'
 
PURPORT
 
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 turiya, 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.
 
Adi 2.54
 
TEXT 54
 
TEXT
 
yadyapi tinera maya la-iya vyavahara
tathapi tat-sparsa nahi, sabhe maya-para
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.55
 
TEXT 55
 
TEXT
 
etad isanam isasya
prakrti-stho 'pi tad-gunaih
na yujyate sadatma-sthair
yatha buddhis tad-asraya
SYNONYMS
 
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.
 
TRANSLATION
 
"‘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.'
 
PURPORT
 
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.
 
Adi 2.56
 
TEXT 56
 
TEXT
 
sei tina janera tumi parama asraya
tumi mula narayana -- ithe ki samsaya
SYNONYMS
 
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.
 
TRANSLATION
 
"You are the ultimate shelter of these three plenary portions. Thus 
there is not the slightest doubt that You are the primeval Narayana.
 
PURPORT
 
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.
 
Adi 2.57
 
TEXT 57
 
TEXT
 
sei tinera amsi paravyoma-narayana
tenha tomara vilasa, tumi mula-narayana
SYNONYMS
 
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.
 
TRANSLATION
 
"The source of these three features is the Narayana in the spiritual sky.
 He is Your vilasa expansion. Therefore You are the ultimate Narayana."
 
Adi 2.58
 
TEXT 58
 
TEXT
 
ataeva brahma-vakye -- paravyoma-narayana
tenho krsnera vilasa -- ei tattva-vivarana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.59
 
TEXT 59
 
TEXT
 
ei sloka tattva-laksana bhagavata-sara
paribhasa-rupe ihara sarvatradhikara
SYNONYMS
 
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.
 
TRANSLATION
 
The truth indicated in this verse [text 2.30] is the essence of Srimad-
Bhagavatam. This conclusion, through synonyms, applies everywhere.
 
Adi 2.60
 
TEXT 60
 
TEXT
 
brahma, atma, bhagavan -- krsnera vihara
e artha na jani' murkha artha kare ara
SYNONYMS
 
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.
 
TRANSLATION
 
Not knowing that Brahman, Paramatma and Bhagavan are all features of 
Krsna, foolish scholars speculate in various ways.
 
Adi 2.61
 
TEXT 61
 
TEXT
 
avatari narayana, krsna avatara
tenha catur-bhuja, inha manusya-akara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.62
 
TEXT 62
 
TEXT
 
ei-mate nana-rupa kare purva-paksa
tahare nirjite bhagavata-padya daksa
SYNONYMS
 
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.
 
TRANSLATION
 
In this way their arguments appear in various forms, but the poetry of 
the Bhagavatam expertly refutes them all.
 
Adi 2.63
 
TEXT 63
 
TEXT
 
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
This text is from Srimad-Bhagavatam (1.2.11).
 
Adi 2.64
 
TEXT 64
 
TEXT
 
suna bhai ei sloka karaha vicara
eka mukhya-tattva, tina tahara pracara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.65
 
TEXT 65
 
TEXT
 
advaya-jnana tattva-vastu krsnera svarupa
brahma, atma, bhagavan -- tina tanra rupa
SYNONYMS
 
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.
 
TRANSLATION
 
Lord Krsna Himself is the one undivided Absolute Truth, the ultimate 
reality. He manifests Himself in three features -- as Brahman, Paramatma 
and Bhagavan.
 
PURPORT
 
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.
 
Adi 2.66
 
TEXT 66
 
TEXT
 
ei slokera arthe tumi haila nirvacana
ara eka suna bhagavatera vacana
SYNONYMS
 
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.
 
TRANSLATION
 
The import of this verse has stopped you from arguing. Now listen to 
another verse of Srimad-Bhagavatam.
 
Adi 2.67
 
TEXT 67
 
TEXT
 
ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
Adi 2.68
 
TEXT 68
 
TEXT
 
saba avatarera kari samanya-laksana
tara madhye krsna-candrera karila ganana
SYNONYMS
 
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.
 
TRANSLATION
 
The Bhagavatam describes the symptoms and deeds of the incarnations in 
general and counts Sri Krsna among them.
 
Adi 2.69
 
TEXT 69
 
TEXT
 
tabe suta gosani mane pana bada bhaya
yara ye laksana taha karila niscaya
SYNONYMS
 
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.
 
TRANSLATION
 
This made Suta Gosvami greatly apprehensive. Therefore he distinguished 
each incarnation by its specific symptoms.
 
Adi 2.70
 
TEXT 70
 
TEXT
 
avatara saba -- purusera kala, amsa
svayam-bhagavan krsna sarva-avatamsa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.71
 
TEXT 71
 
TEXT
 
purva-paksa kahe -- tomara bhala ta' vyakhyana
paravyoma-narayana svayam-bhagavan
SYNONYMS
 
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.
 
TRANSLATION
 
An opponent may say, "This is your interpretation, but actually the 
Supreme Lord is Narayana, who is in the transcendental realm.
 
Adi 2.72
 
TEXT 72
 
TEXT
 
tenha asi' krsna-rupe karena avatara
ei artha sloke dekhi ki ara vicara
SYNONYMS
 
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.
 
TRANSLATION
 
"He [Narayana] incarnates as Lord Krsna. This is the meaning of the 
verse as I see it. There is no need for further consideration."
 
Adi 2.73
 
TEXT 73
 
TEXT
 
tare kahe -- kene kara kutarkanumana
sastra-viruddhartha kabhu na haya pramana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.74
 
TEXT 74
 
TEXT
 
anuvadam anuktva tu
na vidheyam udirayet
na hy alabdhaspadam kincit
kutracit pratitisthati
SYNONYMS
 
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.
 
TRANSLATION
 
"‘One should not state a predicate before its subject, for it cannot 
thus stand without proper support.'
 
PURPORT
 
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.
 
Adi 2.75
 
TEXT 75
 
TEXT
 
anuvada na kahiya na kahi vidheya
age anuvada kahi, pascad vidheya
SYNONYMS
 
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.
 
TRANSLATION
 
"If I do not state a subject, I do not state a predicate. First I speak 
the former and then I speak the latter.
 
Adi 2.76
 
TEXT 76
 
TEXT
 
‘vidheya' kahiye tare, ye vastu ajnata
‘anuvada' kahi tare, yei haya jnata
SYNONYMS
 
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.
 
TRANSLATION
 
"The predicate of a sentence is what is unknown to the reader, whereas 
the subject is what is known to him.
 
Adi 2.77
 
TEXT 77
 
TEXT
 
yaiche kahi, -- ei vipra parama pandita
vipra -- anuvada, ihara vidheya -- panditya
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.78
 
TEXT 78
 
TEXT
 
vipratva vikhyata tara panditya ajnata
ataeva vipra age, panditya pascata
SYNONYMS
 
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.
 
TRANSLATION
 
"The man's being a vipra is known, but his erudition is unknown. 
Therefore the person is identified first and his erudition later.
 
Adi 2.79
 
TEXT 79
 
TEXT
 
taiche inha avatara saba haila jnata
kara avatara? -- ei vastu avijnata
SYNONYMS
 
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.
 
TRANSLATION
 
"In the same way, all these incarnations were known, but whose 
incarnations they are was unknown.
 
Adi 2.80
 
TEXT 80
 
TEXT
 
‘ete'-sabde avatarera age anuvada
‘purusera amsa' pache vidheya-samvada
SYNONYMS
 
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.
 
TRANSLATION
 
"First the word ‘ete' [‘these'] establishes the subject [the 
incarnations]. Then ‘plenary portions of the purusa-avataras' follows as 
the predicate.
 
Adi 2.81
 
TEXT 81
 
TEXT
 
taiche krsna avatara-bhitare haila jnata
tanhara visesa-jnana sei avijnata
SYNONYMS
 
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.
 
TRANSLATION
 
"In the same way, when Krsna was first counted among the incarnations, 
specific knowledge about Him was still unknown.
 
Adi 2.82
 
TEXT 82
 
TEXT
 
ataeva ‘krsna'-sabda age anuvada
‘svayam-bhagavatta' piche vidheya-samvada
SYNONYMS
 
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
 
TRANSLATION
 
"Therefore first the word ‘krsna' appears as the subject, followed by 
the predicate, describing Him as the original Personality of Godhead.
 
Adi 2.83
 
TEXT 83
 
TEXT
 
krsnera svayam-bhagavatta -- iha haila sadhya
svayam-bhagavanera krsnatva haila badhya
SYNONYMS
 
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
 
TRANSLATION
 
"This establishes that Sri Krsna is the original Personality of Godhead. 
The original Personality of Godhead is therefore necessarily Krsna.
 
Adi 2.84
 
TEXT 84
 
TEXT
 
krsna yadi amsa haita, amsi narayana
tabe viparita haita sutera vacana
SYNONYMS
 
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.
 
TRANSLATION
 
"Had Krsna been the plenary portion and Narayana the primeval Lord, the 
statement of Suta Gosvami would have been reversed.
 
Adi 2.85
 
TEXT 85
 
TEXT
 
narayana amsi yei svayam-bhagavan
tenha sri-krsna -- aiche karita vyakhyana
SYNONYMS
 
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.
 
TRANSLATION
 
"Thus he would have said, ‘Narayana, the source of all incarnations, is 
the original Personality of Godhead. He has appeared as Sri Krsna.'
 
Adi 2.86
 
TEXT 86
 
TEXT
 
bhrama, pramada, vipralipsa, karanapatava
arsa-vijna-vakye nahi dosa ei saba
SYNONYMS
 
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.
 
TRANSLATION
 
"Mistakes, illusions, cheating and defective perception do not occur in 
the sayings of the authoritative sages.
 
PURPORT
 
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.
 
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.
 
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.
 
Adi 2.87
 
TEXT 87
 
TEXT
 
viruddhartha kaha tumi, kahite kara rosa
tomara arthe avimrsta-vidheyamsa-dosa
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.88
 
TEXT 88
 
TEXT
 
yanra bhagavatta haite anyera bhagavatta
‘svayam-bhagavan'-sabdera tahatei satta
SYNONYMS
 
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.
 
TRANSLATION
 
"Only the Personality of Godhead, the source of all other Divinities, is 
eligible to be designated svayam bhagavan, or the primeval Lord.
 
Adi 2.89
 
TEXT 89
 
TEXT
 
dipa haite yaiche bahu dipera jvalana
mula eka dipa taha kariye ganana
SYNONYMS
 
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
 
TRANSLATION
 
"When from one candle many others are lit, I consider that one the 
original.
 
PURPORT
 
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."
 
Adi 2.90
 
TEXT 90
 
TEXT
 
taiche saba avatarera krsna se karana
ara eka sloka suna, kuvyakhya-khandana
SYNONYMS
 
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.
 
TRANSLATION
 
"Krsna, in the same way, is the cause of all causes and all incarnations.
 Please hear another verse to defeat all misinterpretations.
 
Adi 2.91–92
 
TEXTS 91–92
 
TEXT
 
atra sargo visargas ca
sthanam posanam utayah
manvantaresanukatha
nirodho muktir asrayah
dasamasya visuddhy-artham
navanam iha laksanam
varnayanti mahatmanah
srutenarthena canjasa
SYNONYMS
 
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.
 
TRANSLATION
 
"‘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.'
 
PURPORT
 
These verses from Srimad-Bhagavatam (2.10.1–2) list the ten subject 
matters dealt within 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:
 
(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.
 
(2) Visarga: the secondary creation, or the work of Brahma in producing 
the moving and unmoving bodies in the universe (brahmanda).
 
(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.
 
(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.
 
(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.
 
(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.
 
(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.
 
(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.
 
(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.
 
(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.
 
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.
 
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.
 
Adi 2.93
 
TEXT 93
 
TEXT
 
asraya janite kahi e nava padartha
e navera utpatti-hetu sei asrayartha
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.94
 
TEXT 94
 
TEXT
 
krsna eka sarvasraya, krsna sarva-dhama
krsnera sarire sarva-visvera visrama
SYNONYMS
 
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.
 
TRANSLATION
 
"The Personality of Godhead Sri Krsna is the shelter and abode of 
everything. All the universes rest in His body.
 
Adi 2.95
 
TEXT 95
 
TEXT
 
dasame dasamam laksyam
asritasraya-vigraham
sri-krsnakhyam param dhama
jagad-dhama namami tat
SYNONYMS
 
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.
 
TRANSLATION
 
"‘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.'
 
PURPORT
 
This quotation comes from Sridhara Svami's commentary on the first verse 
of the Tenth Canto, Chapter One, of Srimad-Bhagavatam.
 
Adi 2.96
 
TEXT 96
 
TEXT
 
krsnera svarupa, ara sakti-traya-jnana
yanra haya, tanra nahi krsnete ajnana
SYNONYMS
 
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.
 
TRANSLATION
 
"One who knows the real feature of Sri Krsna and His three different 
energies cannot remain ignorant about Him.
 
PURPORT
 
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.
 
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.
 
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.
 
Adi 2.97
 
TEXT 97
 
TEXT
 
krsnera svarupera haya sad-vidha vilasa
prabhava-vaibhava-rupe dvi-vidha prakasa
SYNONYMS
 
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.
 
TRANSLATION
 
"The Personality of Godhead Sri Krsna enjoys Himself in six primary 
expansions. His two manifestations are prabhava and vaibhava.
 
PURPORT
 
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.
 
Adi 2.98
 
TEXT 98
 
TEXT
 
amsa-saktyavesa-rupe dvi-vidhavatara
balya pauganda dharma dui ta' prakara
SYNONYMS
 
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
 
TRANSLATION
 
"His incarnations are of two kinds, namely partial and empowered. He 
appears in two ages -- childhood and boyhood.
 
PURPORT
 
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.
 
Adi 2.99
 
TEXT 99
 
TEXT
 
kisora-svarupa krsna svayam avatari
krida kare ei chaya-rupe visva bhari'
SYNONYMS
 
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
 
TRANSLATION
 
"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.
 
Adi 2.100
 
TEXT 100
 
TEXT
 
ei chaya-rupe haya ananta vibheda
ananta-rupe eka-rupa, nahi kichu bheda
SYNONYMS
 
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.
 
TRANSLATION
 
"In these six kinds of forms there are innumerable varieties. Although 
they are many, they are all one: there is no difference between them.
 
PURPORT
 
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.
 
Adi 2.101
 
TEXT 101
 
TEXT
 
cic-chakti, svarupa-sakti, antaranga nama
tahara vaibhava ananta vaikunthadi dhama
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.102
 
TEXT 102
 
TEXT
 
maya-sakti, bahiranga, jagat-karana
tahara vaibhava ananta brahmandera gana
SYNONYMS
 
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.
 
TRANSLATION
 
"The external energy, called maya-sakti, is the cause of innumerable 
universes with varied material potencies.
 
Adi 2.103
 
TEXT 103
 
TEXT
 
jiva-sakti tatasthakhya, nahi yara anta
mukhya tina sakti, tara vibheda ananta
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
PURPORT
 
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:
 
na tasya karyam karanam ca vidyate
na tat-samas cabhyadhikas ca drsyate
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
 [Cc. Madhya 13.65, purport]
 
"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."
 
Adi 2.104
 
TEXT 104
 
TEXT
 
e-mata svarupa-gana, ara tina sakti
sabhara asraya krsna, krsne sabhara sthiti
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.105
 
TEXT 105
 
TEXT
 
yadyapi brahmanda-ganera purusa asraya
sei purusadi sabhara krsna mulasraya
SYNONYMS
 
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.
 
TRANSLATION
 
"Although the three purusas are the shelter of all the universes, Lord 
Krsna is the original source of the purusas.
 
Adi 2.106
 
TEXT 106
 
TEXT
 
svayam bhagavan krsna, krsna sarvasraya
parama isvara krsna sarva-sastre kaya
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 2.107
 
TEXT 107
 
TEXT
 
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
 
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.
 
TRANSLATION
 
"‘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.'
 
PURPORT
 
This is the first verse of the Fifth Chapter of the Brahma-samhita [Bs. 
5.1].
 
Adi 2.108
 
TEXT 108
 
TEXT
 
e saba siddhanta tumi jana bhala-mate
tabu purva-paksa kara ama calaite
SYNONYMS
 
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.
 
TRANSLATION
 
"You know all the conclusions of the scriptures very well. You create 
these logical arguments just to agitate me."
 
PURPORT
 
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.
 
Adi 2.109
 
TEXT 109
 
TEXT
 
sei krsna avatari vrajendra-kumara
apane caitanya-rupe kaila avatara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 2.110
 
TEXT 110
 
TEXT
 
ataeva caitanya gosani paratattva-sima
tanre ksiroda-sayi kahi, ki tanra mahima
SYNONYMS
 
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.
 
TRANSLATION
 
Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him 
Ksirodakasayi Visnu does not add to His glory.
 
Adi 2.111
 
TEXT 111
 
TEXT
 
sei ta' bhaktera vakya nahe vyabhicari
sakala sambhave tante, yate avatari
SYNONYMS
 
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.
 
TRANSLATION
 
But such words from the lips of a sincere devotee cannot be false. All 
possibilities abide in Him, for He is the primeval Lord.
 
Adi 2.112
 
TEXT 112
 
TEXT
 
avatarira dehe saba avatarera sthiti
keho kona-mate kahe, yemana yara mati
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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 (CB Madhya-khanda 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.
 
Adi 2.113
 
TEXT 113
 
TEXT
 
krsnake kahaye keha -- nara-narayana
keho kahe, krsna haya saksat vamana
SYNONYMS
 
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.
 
TRANSLATION
 
Some say that Sri Krsna is directly Nara-Narayana. Others say that He is 
directly Vamana.
 
Adi 2.114
 
TEXT 114
 
TEXT
 
keho kahe, krsna ksiroda-sayi avatara
asambhava nahe, satya vacana sabara
SYNONYMS
 
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.
 
TRANSLATION
 
Some say that Krsna is the incarnation of Ksirodakasayi Visnu. None of 
these statements is impossible; each is as correct as the others.
 
PURPORT
 
The Laghu-bhagavatamrta (5.383) states:
 
ata eva puranadau kecin nara-sakhatmatam
mahendranujatam kecit kecit ksirabdhi-sayitam
sahasra-sirsatam kecit kecid vaikuntha-nathatam
bruyuh krsnasya munayas tat-tad-vrtty-anugaminah
 
"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."
 
Adi 2.115
 
TEXT 115
 
TEXT
 
keho kahe, para-vyome narayana hari
sakala sambhave krsne, yate avatari
SYNONYMS
 
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.
 
TRANSLATION
 
Some call Him Hari, or the Narayana of the transcendental world. 
Everything is possible in Krsna, for He is the primeval Lord.
 
Adi 2.116
 
TEXT 116
 
TEXT
 
saba srota-ganera kari carana vandana
e saba siddhanta suna, kari' eka mana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.117
 
TEXT 117
 
TEXT
 
siddhanta baliya citte na kara alasa
iha ha-ite krsne lage sudrdha manasa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
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:
 
sastra-yuktye sunipuna, drdha-sraddha yanra
‘uttama-adhikari' sei taraye samsara
 
"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.
 
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.
 
Adi 2.118
 
TEXT 118
 
TEXT
 
caitanya-mahima jani e saba siddhante
citta drdha hana lage mahima-jnana haite
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 2.119
 
TEXT 119
 
caitanya-prabhura mahima kahibara tare
krsnera mahima kahi kariya vistare
SYNONYMS
 
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.
 
TRANSLATION
 
Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried 
to describe the glories of Sri Krsna in detail.
 
Adi 2.120
 
TEXT 120
 
TEXT
 
caitanya-gosanira ei tattva-nirupana
svayam-bhagavan krsna vrajendra-nandana
SYNONYMS
 
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.
 
TRANSLATION
 
The conclusion is that Lord Caitanya is the Supreme Personality of 
Godhead, Krsna, the son of the King of Vraja.
 
Adi 2.121
 
TEXT 121
 
TEXT
 
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,
 Second Chapter, describing Sri Caitanya Mahaprabhu as the Supreme 
Personality of Godhead.
 