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4402

 
 
Adi 5: The Glories Of Lord Nityananda Balarama
 
Chapter 5: 
The Glories Of Lord Nityananda Balarama
 
This chapter is chiefly devoted to describing the essential nature and 
glories of Sri Nityananda Prabhu. Lord Sri Krsna is the absolute 
Personality of Godhead, and His first expansion in a form for pastimes 
is Sri Balarama.
 
Beyond the limitation of this material world is the spiritual sky, 
paravyoma, which has many spiritual planets, the supreme of which is 
called Krsnaloka. Krsnaloka, the abode of Krsna, has three divisions, 
which are known as Dvaraka, Mathura and Gokula. In that abode the 
Personality of Godhead expands Himself into four plenary portions-Krsna, 
Balarama, Pradyumna (the transcendental Cupid) and Aniruddha. They are 
known as the original quadruple forms.
 
In Krsnaloka is a transcendental place known as Svetadvipa or Vrndavana. 
Below Krsnaloka in the spiritual sky are the Vaikuntha planets. On each 
Vaikuntha planet a four-handed Narayana, expanded from the first 
quadruple manifestation, is present. The Personality of Godhead known as 
Sri Balarama in Krsnaloka is the original Sankarsana (attracting Deity), 
and from this Sankarsana expands another Sankarsana, called Maha-
sankarsana, who resides in one of the Vaikuntha planets. By His internal 
potency, Maha-sankarsana maintains the transcendental existence of all 
the planets in the spiritual sky, where all the living beings are 
eternally liberated souls. The influence of the material energy is 
conspicuous there by its absence. On those planets the second quadruple 
manifestation is present.
 
Outside of the Vaikuntha planets is the impersonal manifestation of Sri 
Krsna, which is known as Brahmaloka. On the other side of Brahmaloka is 
the spiritual karana-samudra, or Causal Ocean. The material energy 
exists on the other side of the Causal Ocean, without touching it. In 
the Causal Ocean is Maha-Visnu, the original purusa expansion from 
Sankarsana. Maha-Visnu places His glance over the material energy, and 
by a reflection of His transcendental body He amalgamates Himself within 
the material elements.
 
As the source of the material elements, the material energy is known as 
pradhana, and as the source of the manifestations of the material energy 
it is known as maya. But material nature is inert in that she has no 
independent power to do anything. She is empowered to make the cosmic 
manifestation by the glance of Maha-Visnu. Therefore the material energy 
is not the original cause of the material manifestation. Rather, the 
transcendental glance of Maha-Visnu over material nature produces that 
cosmic manifestation.
 
Maha-Visnu again enters every universe as the reservoir of all living 
entities, Garbhodakasayi Visnu. From Garbhodakasayi Visnu expands 
Ksirodakasayi Visnu, the Supersoul of every living entity. 
Garbhodakasayi Visnu also has His own Vaikuntha planet in every universe,
 where He lives as the Supersoul or supreme controller of the universe. 
Garbhodakasayi Visnu reclines in the midst of the watery portion of the 
universe and generates the first living creature of the universe, Brahma.
 The imaginary universal form is a partial manifestation of 
Garbhodakasayi Visnu.
 
On the Vaikuntha planet in every universe is an ocean of milk, and 
within that ocean is an island called Svetadvipa, where Lord Visnu lives.
 Therefore this chapter describes two Svetadvipas-one in the abode of 
Krsna and the other in the ocean of milk in every universe. The 
Svetadvipa in the abode of Krsna is identical with Vrndavana-dhama, 
which is the place where Krsna appears Himself to display His loving 
pastimes. In the Svetadvipa within every universe is a Sesa form of 
Godhead who serves Visnu by assuming the form of His umbrella, slippers, 
couch, pillows, garments, residence, sacred thread, throne and so on.
 
Lord Baladeva in Krsnaloka is Nityananda Prabhu. Therefore Nityananda 
Prabhu is the original Sankarsana, and Maha-sankarsana and His 
expansions as the purusas in the universes are plenary expansions of 
Nityananda Prabhu.
 
In this chapter the author has described the history of his leaving home 
for a personal pilgrimage to Vrndavana and his achieving all success 
there. In this description it is revealed that the author's original 
paternal home and birthplace were in the district of Katwa, in the 
village of Jhamatapura, which is near Naihati. Krsnadasa Kaviraja's 
brother invited Sri Minaketana Ramadasa, a great devotee of Lord 
Nityananda, to his home, but a priest named Gunarnava Misra did not 
receive him well, and Krsnadasa Kaviraja Gosvami's brother, not 
recognizing the glories of Lord Nityananda, also took sides with the 
priest. Therefore Ramadasa became sorry, broke his flute and went away. 
This was a great disaster for the brother of Krsnadasa Kaviraja Gosvami. 
But on that very night Lord Nityananda Prabhu Himself graced Krsnadasa 
Kaviraja Gosvami in a dream and ordered him to leave on the next day for 
Vrndavana.
 
Adi 5.1
 
TEXT 1
 
TEXT
 
vande 'nantadbhutaisvaryam
sri-nityanandam isvaram
yasyecchaya tat-svarupam
ajnenapi nirupyate
SYNONYMS
 
vande -- let me offer my obeisances; ananta -- unlimited; adbhuta -- and 
wonderful; aisvaryam -- whose opulence; sri-nityanandam -- unto Lord 
Nityananda; isvaram -- the Supreme Personality of Godhead; yasya -- 
whose; icchaya -- by the will; tat-svarupam -- His identity; ajnena -- 
by the ignorant; api -- even; nirupyate -- can be ascertained.
 
TRANSLATION
 
Let me offer my obeisances to Lord Sri Nityananda, the Supreme 
Personality of Godhead, whose opulence is wonderful and unlimited. By 
His will, even a fool can understand His identity.
 
Adi 5.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya -- all glories; sri-caitanya -- to Sri Caitanya Mahaprabhu; 
jaya nityananda -- all glories to Lord Nityananda; jaya advaita-candra --
 all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all glories 
to the devotees of Lord Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! 
All glories to Advaita Acarya! And all glories to all the devotees of 
Lord Caitanya Mahaprabhu!
 
Adi 5.3
 
TEXT 3
 
TEXT
 
ei sat-sloke kahila krsna-caitanya-mahima
panca-sloke kahi nityananda-tattva-sima
SYNONYMS
 
ei -- this; sat-sloke -- in six verses; kahila -- described; krsna-
caitanya-mahima -- the glories of Lord Sri Caitanya Mahaprabhu; panca-
sloke -- in five verses; kahi -- let me explain; nityananda -- of Lord 
Nityananda; tattva -- of the truth; sima -- the limitation.
 
TRANSLATION
 
I have described the glory of Sri Krsna Caitanya in six verses. Now, in 
five verses I shall describe the glory of Lord Nityananda.
 
Adi 5.4
 
TEXT 4
 
TEXT
 
sarva-avatari krsna svayam bhagavan
tanhara dvitiya deha sri-balarama
SYNONYMS
 
sarva-avatari -- the source of all incarnations; krsna -- Lord Krsna; 
svayam -- personally; bhagavan -- the Supreme Personality of Godhead; 
tanhara -- His; dvitiya -- second; deha -- expansion of the body; sri-
balarama -- Lord Balarama.
 
TRANSLATION
 
The Supreme Personality of Godhead, Krsna, is the fountainhead of all 
incarnations. Lord Balarama is His second body.
 
PURPORT
 
Lord Sri Krsna, the absolute Personality of Godhead, is the primeval 
Lord, the original form of Godhead, and His first expansion is Sri 
Balarama. The Personality of Godhead can expand Himself in innumerable 
forms. The forms that have unlimited potency are called svamsa, and 
forms that have limited potencies (the living entities) are called 
vibhinnamsa.
 
Adi 5.5
 
TEXT 5
 
TEXT
 
eka-i svarupa donhe, bhinna-matra kaya
adya kaya-vyuha, krsna-lilara sahaya
SYNONYMS
 
eka-i -- one; svarupa -- identity; donhe -- both of Them; bhinna-matra 
kaya -- only two different bodies; adya -- original; kaya-vyuha -- 
quadruple expansions; krsna-lilara -- in the pastimes of Lord Krsna; 
sahaya -- assistance.
 
TRANSLATION
 
These two are one and the same identity. They differ only in form. Lord 
Balarama is the first bodily expansion of Krsna, and He assists in Lord 
Krsna's transcendental pastimes.
 
PURPORT
 
Balarama is a svamsa expansion of the Lord, and therefore there is no 
difference in potency between Krsna and Balarama. The only difference is 
in Their bodily structure. As the first expansion of Godhead, Balarama 
is the chief Deity among the first quadruple forms, and He is the 
foremost assistant of Sri Krsna in His transcendental activities.
 
Adi 5.6
 
TEXT 6
 
TEXT
 
sei krsna -- navadvipe sri-caitanya-candra
sei balarama -- sange sri-nityananda
SYNONYMS
 
sei krsna -- that original Krsna; navadvipe -- at Navadvipa; sri-
caitanya-candra -- Lord Sri Caitanya Mahaprabhu; sei balarama -- that 
Lord Balarama; sange -- with Him; sri-nityananda -- Lord Nityananda.
 
TRANSLATION
 
That original Lord Krsna appeared in Navadvipa as Lord Caitanya, and 
Balarama appeared with Him as Lord Nityananda.
 
Adi 5.7
 
TEXT 7
 
TEXT
 
sankarsanah karana-toya-sayi
garbhoda-sayi ca payobdhi-sayi
sesas ca yasyamsa-kalah sa nitya-
nandakhya-ramah saranam mamastu
SYNONYMS
 
sankarsanah -- Maha-sankarsana in the spiritual sky; karana-toya-sayi -- 
Karanodakasayi Visnu, who lies in the Causal Ocean; garbha-uda-sayi -- 
Garbhodakasayi Visnu, who lies in the Garbhodaka Ocean of the universe; 
ca -- and; payah-abdhi-sayi -- Ksirodakasayi Visnu, who lies in the 
ocean of milk; sesah -- Sesa Naga, the couch of Visnu; ca -- and; yasya -
- whose; amsa -- plenary portions; kalah -- and parts of the plenary 
portions; sah -- He; nityananda-akhya -- known as Lord Nityananda; ramah 
-- Lord Balarama; saranam -- shelter; mama -- my; astu -- let there be.
 
TRANSLATION
 
May Sri Nityananda Rama be the object of my constant remembrance. 
Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha 
Ocean and ocean of milk are His plenary portions and the portions of His 
plenary portions.
 
PURPORT
 
Sri Svarupa Damodara Gosvami has recorded this verse in his diary to 
offer his respectful obeisances to Lord Nityananda Prabhu. This verse 
also appears as the seventh of the first fourteen verses of Sri Caitanya-
caritamrta.
 
Adi 5.8
 
TEXT 8
 
TEXT
 
sri-balarama gosani mula-sankarsana
panca-rupa dhari' karena krsnera sevana
SYNONYMS
 
sri-balarama -- Balarama; gosani -- the Lord; mula-sankarsana -- the 
original Sankarsana; panca-rupa dhari' -- accepting five bodies; karena -
- does; krsnera -- of Lord Krsna; sevana -- service.
 
TRANSLATION
 
Lord Balarama is the original Sankarsana. He assumes five other forms to 
serve Lord Krsna.
 
Adi 5.9
 
TEXT 9
 
TEXT
 
apane karena krsna-lilara sahaya
srsti-lila-karya kare dhari' cari kaya
SYNONYMS
 
apane -- personally; karena -- performs; krsna-lilara sahaya -- 
assistance in the pastimes of Lord Krsna; srsti-lila -- of the pastimes 
of creation; karya -- the work; kare -- does; dhari' -- accepting; cari 
kaya -- four bodies.
 
TRANSLATION
 
He Himself helps in the pastimes of Lord Krsna, and He does the work of 
creation in four other forms.
 
Adi 5.10
 
TEXT 10
 
TEXT
 
srsty-adika seva, -- tanra ajnara palana
‘sesa'-rupe kare krsnera vividha sevana
SYNONYMS
 
srsti-adika seva -- service in the matter of creation; tanra -- His; 
ajnara -- of the order; palana -- execution; sesa-rupe -- the form of 
Lord Sesa; kare -- does; krsnera -- of Lord Krsna; vividha sevana -- 
varieties of service.
 
TRANSLATION
 
He executes the orders of Lord Krsna in the work of creation, and in the 
form of Lord Sesa He serves Krsna in various ways.
 
PURPORT
 
According to expert opinion, Balarama, as the chief of the original 
quadruple forms, is also the original Sankarsana. Balarama, the first 
expansion of Krsna, expands Himself in five forms: (1) Maha-sankarsana, (
2) Karanabdhisayi, (3) Garbhodakasayi, (4) Ksirodakasayi, and (5) Sesa. 
These five plenary portions are responsible for both the spiritual and 
material cosmic manifestations. In these five forms Lord Balarama 
assists Lord Krsna in His activities. The first four of these forms are 
responsible for the cosmic manifestations, whereas Sesa is responsible 
for personal service to the Lord. Sesa is called Ananta, or unlimited, 
because He assists the Personality of Godhead in His unlimited 
expansions by performing an unlimited variety of services. Sri Balarama 
is the servitor Godhead who serves Lord Krsna in all affairs of 
existence and knowledge. Lord Nityananda Prabhu, who is the same 
servitor Godhead, Balarama, performs the same service to Lord Gauranga 
by constant association.
 
Adi 5.11
 
TEXT 11
 
TEXT
 
sarva-rupe asvadaye krsna-sevananda
sei balarama -- gaura-sange nityananda
SYNONYMS
 
sarva-rupe -- in all these forms; asvadaye -- tastes; krsna-seva-ananda -
- the transcendental bliss of serving Krsna; sei balarama -- that Lord 
Balarama; gaura-sange -- with Gaurasundara; nityananda -- Lord 
Nityananda.
 
TRANSLATION
 
In all the forms He tastes the transcendental bliss of serving Krsna. 
That same Balarama is Lord Nityananda, the companion of Lord 
Gaurasundara.
 
Adi 5.12
 
TEXT 12
 
TEXT
 
saptama slokera artha kari cari-sloke
yate nityananda-tattva jane sarva-loke
SYNONYMS
 
saptama slokera -- of the seventh verse; artha -- the meaning; kari -- I 
do; cari-sloke -- in four verses; yate -- in which; nityananda-tattva -- 
the truth of Lord Nityananda; jane -- one knows; sarva-loke -- all over 
the world.
 
TRANSLATION
 
I have explained the seventh verse in four subsequent verses. By these 
verses all the world can know the truth about Lord Nityananda.
 
Adi 5.13
 
TEXT 13
 
TEXT
 
mayatite vyapi-vaikuntha-loke
purnaisvarye sri-catur-vyuha-madhye
rupam yasyodbhati sankarsanakhyam
tam sri-nityananda-ramam prapadye
SYNONYMS
 
maya-atite -- beyond the material creation; vyapi -- all-expanding; 
vaikuntha-loke -- in Vaikunthaloka, the spiritual world; purna-aisvarye -
- endowed with full opulence; sri-catuh-vyuha -- madhye -- in the 
quadruple expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha); 
rupam -- form; yasya -- whose; udbhati -- appears; sankarsana-akhyam -- 
known as Sankarsana; tam -- to Him; sri-nityananda-ramam -- to Lord 
Balarama in the form of Lord Nityananda; prapadye -- I surrender.
 
 
 
TRANSLATION
 
I surrender unto the lotus feet of Sri Nityananda Rama, who is known as 
Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, 
Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and 
resides in Vaikunthaloka, far beyond the material creation.
 
PURPORT
 
This is a verse from Sri Svarupa Damodara Gosvami's diary. It appears as 
the eighth of the first fourteen verses of Sri Caitanya-caritamrta.
 
Adi 5.14
 
TEXT 14
 
TEXT
 
prakrtira para ‘paravyoma'-name dhama
krsna-vigraha yaiche vibhuty-adi-gunavan
SYNONYMS
 
prakrtira -- the material nature; para -- beyond; para-vyoma -- the 
spiritual sky; name -- in name; dhama -- the place; krsna-vigraha -- the 
form of Lord Krsna; yaiche -- just as; vibhuti-adi -- like the six 
opulences; guna-van -- full with transcendental attributes.
 
TRANSLATION
 
Beyond the material nature lies the realm known as paravyoma, the 
spiritual sky. Like Lord Krsna Himself, it possesses all transcendental 
attributes, such as the six opulences.
 
PURPORT
 
According to Sankhya philosophy, the material cosmos is composed of 
twenty-four elements: the five gross material elements, the three subtle 
material elements, the five knowledge-acquiring senses, the five active 
senses, the five objects of sense pleasure, and the mahat-tattva (the 
total material energy). Empiric philosophers, unable to go beyond these 
elements, speculate that anything beyond them must be avyakta, or 
inexplicable. But the world beyond the twenty-four elements is not 
inexplicable, for it is explained in the Bhagavad-gita as the eternal (
sanatana) nature. Beyond the manifested and unmanifested existence of 
material nature (vyaktavyakta) is the sanatana nature, which is called 
the paravyoma, or the spiritual sky. Since that nature is spiritual in 
quality, there are no qualitative differences there: everything there is 
spiritual, everything is good, and everything possesses the spiritual 
form of Sri Krsna Himself. That spiritual sky is the manifested internal 
potency of Sri Krsna; it is distinct from the material sky, manifested 
by His external potency.
 
The all-pervading Brahman, composed of the impersonal glowing rays of 
Sri Krsna, exists in the spiritual world with the Vaikuntha planets. We 
can get some idea of that spiritual sky by a comparison to the material 
sky, for the rays of the sun in the material sky can be compared to the 
brahmajyoti, the glowing rays of the Personality of Godhead. In 
the brahmajyoti there are unlimited Vaikuntha planets, which are 
spiritual and therefore self-luminous, with a glow many times greater 
than that of the sun. The Personality of Godhead Sri Krsna, His 
innumerable plenary portions and the portions of His plenary portions 
dominate each Vaikuntha planet. In the highest region of the spiritual 
sky is the planet called Krsnaloka, which has three divisions, namely 
Dvaraka, Mathura and Goloka, or Gokula.
 
To a gross materialist this kingdom of God, Vaikuntha, is certainly a 
mystery. But to an ignorant man everything is a mystery for want of 
sufficient knowledge. The kingdom of God is not a myth. Even the 
material planets, which float over our heads in the millions and 
billions, are still a mystery to the ignorant. Material scientists are 
now attempting to penetrate this mystery, and a day may come when the 
people of this earth will be able to travel in outer space and see the 
variegatedness of these millions of planets with their own eyes. In 
every planet there is as much material variegatedness as we find in our 
own planet.
 
This planet earth is but an insignificant spot in the cosmic structure. 
Yet foolish men, puffed up by a false sense of scientific advancement, 
have concentrated their energy in the pursuit of so-called economic 
development on this planet, not knowing of the variegated economic 
facilities available on other planets. According to modern astronomy, 
the gravity of the moon is different from that of earth. Therefore one 
who goes to the moon will be able to pick up large weights and jump vast 
distances. In the Ramayana, Hanuman is described as being able to lift 
huge weights as heavy as hills and jump over the ocean. Modern astronomy 
has confirmed that this is indeed possible.
 
The disease of the modern civilized man is his disbelief of everything 
in the revealed scriptures. Faithless nonbelievers cannot make progress 
in spiritual realization, for they cannot understand the spiritual 
potency. The small fruit of a banyan contains hundreds of seeds, and in 
each seed is the potency to produce another banyan tree with the potency 
to produce millions more of such fruits. This law of nature is visible 
before us, although how it works is beyond our understanding. This is 
but an insignificant example of the potency of Godhead; there are many 
similar phenomena that no scientist can explain.
 
Everything, in fact, is inconceivable, for the truth is revealed only to 
the proper persons. Although there are varieties of personalities, from 
Brahma down to the insignificant ant, all of whom are living beings, 
their development of knowledge is different. Therefore we have to gather 
knowledge from the right source. Indeed, in reality we can get knowledge 
only from the Vedic sources. The four Vedas, with their supplementary 
Puranas, the Mahabharata, the Ramayana and their corollaries, which are 
known as smrtis, are all authorized sources of knowledge. If we are at 
all to gather knowledge, we must gather it from these sources without 
hesitation.
 
Revealed knowledge may in the beginning be unbelievable because of our 
paradoxical desire to verify everything with our tiny brains, but the 
speculative means of attaining knowledge is always imperfect. The 
perfect knowledge propounded in the revealed scriptures is confirmed by 
the great acaryas, who have left ample commentations upon them; none of 
these acaryas has disbelieved in the sastras. One who disbelieves in the 
sastras is an atheist, and we should not consult an atheist, however 
great he may be. A staunch believer in the sastras, with all their 
diversities, is the right person from whom to gather real knowledge. 
Such knowledge may seem inconceivable in the beginning, but when put 
forward by the proper authority its meaning is revealed, and then one no 
longer has any doubts about it.
 
Adi 5.15
 
TEXT 15
 
TEXT
 
sarvaga, ananta, vibhu -- vaikunthadi dhama
krsna, krsna-avatarera tahani visrama
SYNONYMS
 
sarva-ga -- all-pervading; ananta -- unlimited; vibhu -- greatest; 
vaikuntha-adi dhama -- all the places known as Vaikunthaloka; krsna -- 
of Lord Krsna; krsna-avatarera -- of the incarnations of Lord Krsna; 
tahani -- there; visrama -- the residence.
 
TRANSLATION
 
That Vaikuntha region is all-pervading, infinite and supreme. It is the 
residence of Lord Krsna and His incarnations.
 
Adi 5.16
 
TEXT 16
 
TEXT
 
tahara upari-bhage ‘krsna-loka'-khyati
dvaraka-mathura-gokula -- tri-vidhatve sthiti
SYNONYMS
 
tahara -- of all of them; upari-bhage -- on the top; krsna-loka-khyati --
 the planet known as Krsnaloka; dvaraka-mathura-gokula -- the three 
places known as Dvaraka, Mathura and Vrndavana; tri-vidhatve -- in three 
departments; sthiti -- situated.
 
TRANSLATION
 
In the highest region of that spiritual sky is the spiritual planet 
called Krsnaloka. It has three divisions -- Dvaraka, Mathura and Gokula.
 
Adi 5.17
 
TEXT 17
 
TEXT
 
sarvopari sri-gokula -- vrajaloka-dhama
sri-goloka, svetadvipa, vrndavana nama
SYNONYMS
 
sarva-upari -- above all of them; sri-gokula -- the place known as 
Gokula; vraja-loka-dhama -- the place of Vraja; sri-goloka -- the place 
named Goloka; sveta-dvipa -- the white island; vrndavana nama -- also 
named Vrndavana.
 
TRANSLATION
 
Sri Gokula, the highest of all, is also called Vraja, Goloka, Svetadvipa 
and Vrndavana.
 
Adi 5.18
 
TEXT 18
 
TEXT
 
sarvaga, ananta, vibhu, krsna-tanu-sama
upary-adho vyapiyache, nahika niyama
SYNONYMS
 
sarva-ga -- all-pervading; ananta -- unlimited; vibhu -- the greatest; 
krsna-tanu-sama -- exactly like the transcendental body of Krsna; upari-
adhah -- up and down; vyapiyache -- expanded; nahika -- there is no; 
niyama -- regulation.
 
TRANSLATION
 
Like the transcendental body of Lord Krsna, Gokula is all-pervading, 
infinite and supreme. It expands both above and below, without any 
restriction.
 
PURPORT
 
Srila Jiva Gosvami, the great authority and philosopher in the line of 
Sri Caitanya Mahaprabhu, has discussed the abode of Krsna in his Krsna-
sandarbha. In the Bhagavad-gita the Lord refers to "My abode." Srila 
Jiva Gosvami, examining the nature of Krsna's abode, refers to the 
Skanda Purana, which states:
 
ya yatha bhuvi vartante puryo bhagavatah priyah
tas tatha santi vaikunthe tat-tal-lilartham adrtah
 
"The abodes of Godhead in the material world, such as Dvaraka, Mathura 
and Gokula, are facsimiles representing the abodes of Godhead in the 
kingdom of God, Vaikuntha-dhama." The unlimited spiritual atmosphere of 
that Vaikuntha-dhama is far above and beyond the material cosmos. This 
is confirmed in the Svayambhuva-tantra, in a discussion between Lord 
Siva and Parvati regarding the effect of chanting the mantra of fourteen 
syllables. There it is stated:
 
nana-kalpa-latakirnam vaikuntham vyapakam smaret
adhah samyam gunanam ca prakrtih sarva-karanam
 
"While chanting the mantra, one should always remember the spiritual 
world, which is very extensive and full of desire trees that can yield 
anything one desires. Below that Vaikuntha region is the potential 
material energy, which causes the material manifestation." The places of 
the pastimes of Lord Krsna, such as Dvaraka, Mathura and Vrndavana, 
eternally and independently exist in Krsnaloka. They are the actual 
abodes of Lord Krsna, and there is no doubt that they are situated above 
the material cosmic manifestation.
 
The abode known as Vrndavana or Gokula is also known as Goloka. The 
Brahma-samhita states that Gokula, the highest region of the kingdom of 
God, resembles a lotus flower with thousands of petals. The outer 
portion of that lotuslike planet is a square place known as Svetadvipa. 
In the inner portion of Gokula there is an elaborate arrangement for Sri 
Krsna's residence with His eternal associates such as Nanda and Yasoda. 
That transcendental abode exists by the energy of Sri Baladeva, who is 
the original whole of Sesa, or Ananta. The tantras also confirm this 
description by stating that the abode of Sri Anantadeva, a plenary 
portion of Baladeva, is called the kingdom of God. Vrndavana-dhama is 
the innermost abode within the quadrangular realm of Svetadvipa, which 
lies outside of the boundary of Gokula Vrndavana.
 
According to Jiva Gosvami, Vaikuntha is also called Brahmaloka. The 
Narada-pancaratra, in a statement concerning the mystery of Vijaya, 
describes:
 
tat sarvopari goloke tatra lokopari svayam
viharet paramanandi govindo 'tula-nayakah
 
"The predominator of the gopis, Govinda, the principal Deity of Gokula, 
always enjoys Himself in a place called Goloka, in the topmost part of 
the spiritual sky."
 
From the authoritative evidence cited by Jiva Gosvami we may conclude 
that Krsnaloka is the supreme planet in the spiritual sky, which is far 
beyond the material cosmos. For the enjoyment of transcendental variety, 
the pastimes of Krsna there have three divisions, and these pastimes are 
performed in the three abodes Dvaraka, Mathura and Gokula. When Krsna 
descends to this universe, He enjoys the pastimes in places of the same 
name. These places on earth are nondifferent from those original abodes, 
for they are facsimiles of those original holy places in the 
transcendental world. They are as good as Sri Krsna Himself and are 
equally worshipable. Lord Caitanya declared that Lord Krsna, who 
presents Himself as the son of the King of Vraja, is worshipable, and 
that Vrndavana-dhama is equally worshipable.
 
Adi 5.19
 
TEXT 19
 
TEXT
 
brahmande prakasa tara krsnera icchaya
eka-i svarupa tara, nahi dui kaya
SYNONYMS
 
brahmande -- within the material world; prakasa -- manifestation; tara --
 of it; krsnera icchaya -- by the supreme will of Lord Krsna; eka-i -- 
it is the same; svarupa -- identity; tara -- of it; nahi -- not; dui -- 
two; kaya -- bodies.
 
TRANSLATION
 
That abode is manifested within the material world by the will of Lord 
Krsna. It is identical to that original Gokula; they are not two 
different bodies.
 
PURPORT
 
The above-mentioned dhamas are movable, by the omnipotent will of Lord 
Krsna. When Sri Krsna appears on the face of the earth, He can also make 
His dhamas appear, without changing their original structure. One should 
not discriminate between the dhamas on the earth and those in the 
spiritual sky, thinking those on earth to be material and the original 
abodes to be spiritual. All of them are spiritual. Only for us, who 
cannot experience anything beyond matter in our present conditioned 
state, do the dhamas and the Lord Himself, in His arca form, appear 
before us resembling matter to give us the facility to see spirit with 
material eyes. In the beginning this may be difficult for a neophyte to 
understand, but in due course, when one is advanced in devotional 
service, it will be easier, and he will appreciate the Lord's presence 
in these tangible forms.
 
Adi 5.20
 
TEXT 20
 
TEXT
 
cintamani-bhumi, kalpa-vrksa-maya vana
carma-cakse dekhe tare prapancera sama
SYNONYMS
 
cintamani-bhumi -- the land of touchstone; kalpa-vrksa-maya -- full of 
desire trees; vana -- forests; carma-cakse -- the material eyes; dekhe --
 see; tare -- it; prapancera sama -- equal to the material creation.
 
TRANSLATION
 
The land there is touchstone [cintamani], and the forests abound with 
desire trees. Material eyes see it as an ordinary place.
 
PURPORT
 
By the grace of the Lord His dhamas and He Himself can all be present 
simultaneously, without losing their original importance. Only when one 
fully develops in affection and love of Godhead can one see those dhamas 
in their original appearance.
 
Srila Narottama dasa Thakura, a great acarya in the preceptorial line of 
Lord Sri Caitanya Mahaprabhu, has said for our benefit that one can 
perfectly see the dhamas only when one completely gives up the mentality 
of lording it over material nature. One's spiritual vision develops 
proportionately to one's giving up the debased mentality of 
unnecessarily enjoying matter. A diseased person who has become diseased 
because of a certain bad habit must be ready to follow the advice of the 
physician, and as a natural sequence he must attempt to give up the 
cause of the disease. The patient cannot indulge in the bad habit and at 
the same time expect to be cured by the physician. Modern materialistic 
civilization, however, is maintaining a diseased atmosphere. The living 
being is a spiritual spark, as spiritual as the Lord Himself. The only 
difference is that the Lord is great and the living being is small. 
Qualitatively they are one, but quantitatively they are different. 
Therefore, since the living being is spiritual in constitution, he can 
be happy only in the spiritual sky, where there are unlimited spiritual 
spheres called Vaikunthas. A spiritual being conditioned by a material 
body must therefore try to get rid of his disease instead of developing 
the cause of the disease.
 
Foolish persons engrossed in their material assets are unnecessarily 
proud of being leaders of the people, but they ignore the spiritual 
value of man. Such illusioned leaders make plans covering any number of 
years, but they can hardly make humanity happy in a state conditioned by 
the threefold miseries inflicted by material nature. One cannot control 
the laws of nature by any amount of struggling. One must at last be 
subject to death, nature's ultimate law. Death, birth, old age and 
illness are symptoms of the diseased condition of the living being. The 
highest aim of human life should therefore be to get free from these 
miseries and go back home, back to Godhead.
 
Adi 5.21
 
TEXT 21
 
TEXT
 
prema-netre dekhe tara svarupa-prakasa
gopa-gopi-sange yanha krsnera vilasa
SYNONYMS
 
prema-netre -- with the eyes of love of Godhead; dekhe -- one sees; tara 
-- its; svarupa-prakasa -- manifestation of identity; gopa -- cowherd 
boys; gopi-sange -- with the cowherd damsels; yanha -- where; krsnera 
vilasa -- the pastimes of Lord Krsna.
 
TRANSLATION
 
But with the eyes of love of Godhead one can see its real identity as 
the place where Lord Krsna performs His pastimes with the cowherd boys 
and cowherd girls.
 
Adi 5.22
 
TEXT 22
 
TEXT
 
cintamani-prakara-sadmasu kalpa-vrksa-
laksavrtesu surabhir abhipalayantam
laksmi-sahasra-sata-sambhrama-sevyamanam
govindam adi-purusam tam aham bhajami
SYNONYMS
 
cintamani -- touchstone; prakara -- groups made of; sadmasu -- in abodes;
 kalpa-vrksa -- of desire trees; laksa -- by millions; avrtesu -- 
surrounded; surabhih -- surabhi cows; abhipalayantam -- tending; laksmi -
- of goddesses of fortune; sahasra -- of thousands; sata -- by hundreds; 
sambhrama -- with great respect; sevyamanam -- being served; govindam -- 
Govinda; adi-purusam -- the original person; tam -- Him; aham -- I; 
bhajami -- worship.
 
TRANSLATION
 
"I worship Govinda, the primeval Lord, the first progenitor, who is 
tending cows yielding all desires in abodes built with spiritual gems 
and surrounded by millions of purpose trees. He is always served with 
great reverence and affection by hundreds and thousands of goddesses of 
fortune."
 
PURPORT
 
This is a verse from the Brahma-samhita (5.29). This description of the 
abode of Krsna gives us definite information of the transcendental place 
where not only is life eternal, blissful and full of knowledge, but 
there are ample vegetables, milk, jewels, and beautiful homes and 
gardens tended by lovely damsels who are all goddesses of fortune. 
Krsnaloka is the topmost planet in the spiritual sky, and below it are 
innumerable spheres, a description of which can be found in Srimad-
Bhagavatam. In the beginning of Lord Brahma's self-realization he was 
shown a transcendental vision of the Vaikuntha spheres by the grace of 
Narayana. Later, by the grace of Krsna, he was shown a transcendental 
vision of Krsnaloka. This transcendental vision is like the reception of 
television from the moon via a mechanical system for receiving modulated 
waves, but it is achieved by penance and meditation within oneself.
 
Srimad-Bhagavatam (Second Canto) states that in Vaikunthaloka the 
material modes of nature, represented by the qualities of goodness, 
passion and ignorance, have no influence. In the material world the 
highest qualitative manifestation is goodness, which is characterized by 
truthfulness, mental equilibrium, cleanliness, control of the senses, 
simplicity, essential knowledge, faith in God, scientific knowledge and 
so on. Nevertheless, all these qualities are mixed with passion and 
imperfection. But the qualities in Vaikuntha are a manifestation of God'
s internal potency, and therefore they are purely spiritual and 
transcendental, with no trace of material infection. No material planet, 
even Satyaloka, is comparable in quality to the spiritual planets, where 
the five inherent qualities of the material world -- namely ignorance, 
misery, egoism, anger and envy -- are completely absent.
 
In the material world, everything is a creation. Anything we can think 
of within our experience, including even our own bodies and minds, was 
created. This process of creation began with the life of Brahma, and the 
creative principle is prevalent all over the material universe because 
of the quality of passion. But since the quality of passion is 
conspicuous by its absence in the Vaikuntha planets, nothing there is 
created; everything there is eternally existent. And because there is no 
mode of ignorance, there is also no question of annihilation or 
destruction. In the material world one may try to make everything 
permanent by developing the above-mentioned qualities of goodness, but 
because the goodness in the material world is mixed with passion and 
ignorance, nothing here can exist permanently, despite all the good 
plans of the best scientific brains. Therefore in the material world we 
have no experience of eternity, bliss and fullness of knowledge. But in 
the spiritual world, because of the complete absence of the qualitative 
modes, everything is eternal, blissful and cognizant. Everything can 
speak, everything can move, everything can hear, and everything can see 
in fully blessed existence for eternity. The situation being so, 
naturally space and time, in the forms of past, present and future, have 
no influence there. In the spiritual sky there is no change because time 
has no influence. Consequently, the influence of maya, the total 
external energy, which induces us to become more and more materialistic 
and forget our relationship with God, is also absent there.
 
As spiritual sparks of the beams emanating from the transcendental body 
of the Lord, we are all permanently related with Him and equal to Him in 
quality. The material energy is a covering of the spiritual spark, but 
in the absence of that material covering, the living beings in 
Vaikunthaloka are never forgetful of their identities: they are 
eternally cognizant of their relationship with God in their 
constitutional position of rendering transcendental loving service to 
the Lord. Because they constantly engage in the transcendental service 
of the Lord, it is natural to conclude that their senses are also 
transcendental, for one cannot serve the Lord with material senses. The 
inhabitants of Vaikunthaloka do not possess material senses with which 
to lord it over material nature.
 
Persons with a poor fund of knowledge conclude that a place void of 
material qualities must be some sort of formless nothingness. In reality,
 however, there are qualities in the spiritual world, but they are 
different from the material qualities because everything there is 
eternal, unlimited and pure. The atmosphere there is self-illuminating, 
and thus there is no need of a sun, a moon, fire, electricity and so on. 
One who can reach that abode does not come back to the material world 
with a material body. There is no difference between atheists and the 
faithful in the Vaikuntha planets because all who settle there are freed 
from the material qualities, and thus suras and asuras become equally 
obedient loving servitors of the Lord.
 
The residents of Vaikuntha have brilliantly black complexions much more 
fascinating and attractive than the dull white and black complexions 
found in the material world. Their bodies, being spiritual, have no 
equals in the material world. The beauty of a bright cloud when 
lightning flashes on it merely hints at their beauty. Generally the 
inhabitants of Vaikuntha dress in yellow clothing. Their bodies are 
delicate and attractively built, and their eyes are like the petals of 
lotus flowers. Like Lord Visnu, the residents of Vaikuntha have four 
hands decorated with a conchshell, wheel, club and lotus flower. Their 
chests are beautifully broad and fully decorated with necklaces of a 
brilliant diamondlike metal surrounded by costly jewels never to be 
found in the material world. The residents of Vaikuntha are always 
powerful and effulgent. Some of them have complexions like red coral cat'
s eyes and lotus flowers, and each of them has earrings of costly jewels.
 On their heads they wear flowery crowns resembling garlands.
 
In the Vaikunthas there are airplanes, but they make no tumultuous 
sounds. Material airplanes are not at all safe: they can fall down and 
crash at any time, for matter is imperfect in every respect. In the 
spiritual sky, however, the airplanes are also spiritual, and they are 
spiritually brilliant and bright. These airplanes do not fly business 
executives, politicians or planning commissions as passengers, nor do 
they carry cargo or postal bags, for these are all unknown there. These 
planes are for pleasure trips only, and the residents of Vaikuntha fly 
in them with their heavenly, beautiful, fairylike consorts. Therefore 
these airplanes, full of residents of Vaikuntha, both male and female, 
increase the beauty of the spiritual sky. We cannot imagine how 
beautiful they are, but their beauty may be compared to the clouds in 
the sky accompanied by silver branches of electric lightning. The 
spiritual sky of Vaikunthaloka is always decorated in this way.
 
The full opulence of the internal potency of Godhead is always 
resplendent in Vaikunthaloka, where goddesses of fortune are ever-
increasingly attached to serving the lotus feet of the Personality of 
Godhead. These goddesses of fortune, accompanied by their friends, 
always create a festive atmosphere of transcendental mirth. Always 
singing the glories of the Lord, they are not silent even for a moment.
 
There are unlimited Vaikuntha planets in the spiritual sky, and the 
ratio of these planets to the material planets in the material sky is 
three to one. Thus the poor materialist is busy making political 
adjustments on a planet that is most insignificant in God's creation. To 
say nothing of this planet earth, the whole universe, with innumerable 
planets throughout the galaxies, is comparable to a single mustard seed 
in a bag full of mustard seeds. But the poor materialist makes plans to 
live comfortably here and thus wastes his valuable human energy in 
something that is doomed to frustration. Instead of wasting his time 
with business speculations, he should seek the life of plain living and 
high spiritual thinking and thus save himself from perpetual 
materialistic unrest.
 
Even if a materialist wants to enjoy developed material facilities, he 
can transfer himself to planets where he can experience material 
pleasures much more advanced than those available on earth. The best 
plan is to prepare oneself to return to the spiritual sky after leaving 
the body. However, if one is intent on enjoying material facilities, one 
can transfer himself to other planets in the material sky by utilizing 
yogic powers. The playful spaceships of the astronauts are but childish 
entertainments and are of no use for this purpose. The astanga-yoga 
system is a materialistic art of controlling air by transferring it from 
the stomach to the navel, from the navel to the heart, from the heart to 
the collarbone, from there to the eyeballs, from there to the cerebellum 
and from there to any desired planet. The velocities of air and light 
are taken into consideration by the material scientist, but he has no 
information of the velocity of the mind and intelligence. We have some 
limited experience of the velocity of the mind because in a moment we 
can transfer our minds to places hundreds of thousands of miles away. 
Intelligence is even finer. Finer than intelligence is the soul, which 
is not matter like mind and intelligence but is spirit, or antimatter. 
The soul is hundreds of thousands of times finer and more powerful than 
intelligence. We can thus only imagine the velocity of the soul in its 
traveling from one planet to another. Needless to say, the soul travels 
by its own strength and not with the help of any kind of material 
vehicle.
 
The bestial civilization of eating, sleeping, fearing and sense-
gratifying has misled modern man into forgetting how powerful a soul he 
has. As we have already described, the soul is a spiritual spark many, 
many times more illuminating, dazzling and powerful than the sun, moon 
or electricity. Human life is spoiled when man does not realize his real 
identity with his soul. Lord Caitanya appeared with Lord Nityananda to 
save man from this type of misleading civilization.
 
Srimad-Bhagavatam also describes how yogis can travel to all the planets 
in the universe. When the vital force is lifted to the cerebellum, there 
is every chance that this force will burst out from the eyes, nose, ears,
 etc., as these are places that are known as the seventh orbit of the 
vital force. But the yogis can block these holes by complete suspension 
of air. The yogi then concentrates the vital force in the middle 
position, that is, between the eyebrows. At this position, the yogi can 
think of the planet to which he wants to go after leaving the body. He 
can then decide whether he wants to go to the abode of Krsna in the 
transcendental Vaikunthas, from which he will not be required to descend 
into the material world, or to travel to higher planets in the material 
universe. The perfect yogi is at liberty to do either.
 
For the perfect yogi who has attained success in the method of leaving 
his body in perfect consciousness, transferring from one planet to 
another is as easy as an ordinary man's walking to the grocery store. As 
already discussed, the material body is just a covering of the spiritual 
soul. Mind and intelligence are the undercoverings, and the gross body 
of earth, water, air and so on is the overcoating of the soul. As such, 
any advanced soul who has realized himself by the yogic process, who 
knows the relationship between matter and spirit, can leave the gross 
dress of the soul in perfect order and as he desires. By the grace of 
God, we have complete freedom. Because the Lord is kind to us, we can 
live anywhere -- either in the spiritual sky or in the material sky, 
upon whichever planet we desire. However, misuse of this freedom causes 
one to fall down into the material world and suffer the threefold 
miseries of conditioned life. The living of a miserable life in the 
material world by dint of the soul's choice is nicely illustrated by 
Milton in Paradise Lost. Similarly, by choice the soul can regain 
paradise and return home, back to Godhead.
 
At the critical time of death, one can place the vital force between the 
two eyebrows and decide where he wants to go. If he is reluctant to 
maintain any connection with the material world, he can, in less than a 
second, reach the transcendental abode of Vaikuntha and appear there 
completely in his spiritual body, which will be suitable for him in the 
spiritual atmosphere. He has simply to desire to leave the material 
world both in finer and in grosser forms and then move the vital force 
to the topmost part of the skull and leave the body from the hole in the 
skull called the brahma-randhra. This is easy for one perfect in the 
practice of yoga.
 
Of course, man is endowed with free will, and as such if he does not 
want to free himself from the material world he may enjoy the life of 
brahma-pada (occupation of the post of Brahma) and visit Siddhaloka, the 
planets of materially perfect beings, who have full capacities to 
control gravity, space and time. To visit these higher planets in the 
material universe, one need not give up his mind and intelligence (finer 
matter), but need only give up grosser matter (the material body).
 
Each and every planet has its particular atmosphere, and if one wants to 
travel to any particular planet within the material universe, one has to 
adapt his material body to the climatic condition of that planet. For 
instance, if one wants to go from India to Europe, where the climatic 
condition is different, one has to change his dress accordingly. 
Similarly, a complete change of body is necessary if one wants to go to 
the transcendental planets of Vaikuntha. However, if one wants to go to 
the higher material planets, he can keep his finer dress of mind, 
intelligence and ego, but has to leave his gross dress (body) made of 
earth, water, fire, etc.
 
When one goes to a transcendental planet, it is necessary to change both 
the finer and gross bodies, for one has to reach the spiritual sky 
completely in a spiritual form. This change of dress will take place 
automatically at the time of death if one so desires.
 
The Bhagavad-gita confirms that one will attain his next material body 
according to his desires at the time he leaves his body. The desire of 
the mind carries the soul to a suitable atmosphere as the wind carries 
aromas from one place to another. Unfortunately, those who are not yogis 
but gross materialists, who throughout their lives indulge in sense 
gratification, are puzzled by the disarrangement of the bodily and 
mental condition at the time of death. Such gross sensualists, 
encumbered by the main ideas, desires and associations of the lives they 
have led, desire something against their interest and thus foolishly 
take on new bodies that perpetuate their material miseries.
 
Systematic training of the mind and intelligence is therefore needed so 
that at the time of death one may consciously desire a suitable body, 
either on this planet or another material planet or even a 
transcendental planet. A civilization that does not consider the 
progressive advancement of the immortal soul merely fosters a bestial 
life of ignorance.
 
It is foolish to think that every soul that passes away goes to the same 
place. Either the soul goes to a place he desires at the time of death, 
or upon leaving his body he is forced to accept a position according to 
his acts in his previous life. The difference between the materialist 
and the yogi is that a materialist cannot determine his next body, 
whereas a yogi can consciously attain a suitable body for enjoyment in 
the higher planets. Throughout his life, the gross materialist who is 
constantly after sense gratification spends all day earning his 
livelihood to maintain his family, and at night he wastes his energy in 
sex enjoyment or else goes to sleep thinking about all he has done in 
the daytime. That is the monotonous life of the materialist. Although 
differently graded as businessmen, lawyers, politicians, professors, 
judges, coolies, pickpockets, laborers and so on, materialists all 
simply engage in eating, sleeping, fearing and sense gratification and 
thus spoil their valuable lives pursuing luxury and neglecting to 
perfect their lives through spiritual realization.
 
Yogis, however, try to perfect their lives, and therefore the Bhagavad-
gita enjoins that everyone should become a yogi. Yoga is the system for 
linking the soul in the service of the Lord. Only under superior 
guidance can one practice such yoga in his life without changing his 
social position. As already described, a yogi can go anywhere he desires 
without mechanical help, for a yogi can place his mind and intelligence 
within the air circulating inside his body, and by practicing the art of 
breath control he can mix that air with the air that blows all over the 
universe outside his body. With the help of this universal air, a yogi 
can travel to any planet and get a body suitable for its atmosphere. We 
can understand this process by comparing it to the electronic 
transmission of radio messages. With radio transmitters, sound waves 
produced at a certain station can travel all over the earth in seconds. 
But sound is produced from the ethereal sky, and as already explained, 
subtler than the ethereal sky is the mind, and finer than the mind is 
the intelligence. Spirit is still finer than the intelligence, and by 
nature it is completely different from matter. Thus we can just imagine 
how quickly the spirit soul can travel through the universal atmosphere.
 
To come to the stage of manipulating finer elements like mind, 
intelligence and spirit, one needs appropriate training, an appropriate 
mode of life and appropriate association. Such training depends upon 
sincere prayers, devotional service, achievement of success in mystic 
perfection, and the successful merging of oneself in the activities of 
the soul and Supersoul. A gross materialist, whether he be an empiric 
philosopher, a scientist, a psychologist or whatever, cannot attain such 
success through blunt efforts and word jugglery.
 
Materialists who perform yajnas, or great sacrifices, are comparatively 
better than grosser materialists who do not know anything beyond 
laboratories and test tubes. The advanced materialists who perform such 
sacrifices can reach the planet called Vaisvanara, a fiery planet 
similar to the sun. On this planet, which is situated on the way to 
Brahmaloka, the topmost planet in the universe, such an advanced 
materialist can free himself from all traces of vice and its effects. 
When such a materialist is purified, he can rise to the orbit of the 
pole star (Dhruvaloka). Within this orbit, which is called the Sisumara-
cakra, are situated the Aditya-lokas and the Vaikuntha planet within 
this universe.
 
A purified materialist who has performed many sacrifices, undergone 
severe penances and given the major portion of his wealth in charity can 
reach such planets as Dhruvaloka, and if he becomes still more qualified 
there, he can penetrate still higher orbits and pass through the navel 
of the universe to reach the planet Maharloka, where sages like Bhrgu 
Muni live. In Maharloka one can live even to the time of the partial 
annihilation of the universe. This annihilation begins when Anantadeva, 
from the lowest position in the universe, produces a great blazing fire. 
The heat of this fire reaches even Maharloka, and then the residents of 
Maharloka travel to Brahmaloka, which exists for twice the duration of 
parardha time.
 
In Brahmaloka there is an unlimited number of airplanes that are 
controlled not by yantra (machine) but by mantra (psychic action). 
Because of the existence of the mind and intelligence on Brahmaloka, its 
residents have feelings of happiness and distress, but there is no cause 
of lamentation from old age, death, fear or distress. They feel sympathy,
 however, for the suffering living beings who are consumed in the fire 
of annihilation. The residents of Brahmaloka do not have gross material 
bodies to change at death, but they transform their subtle bodies into 
spiritual bodies and thus enter the spiritual sky. The residents of 
Brahmaloka can attain perfection in three different ways. Virtuous 
persons who reach Brahmaloka by dint of their pious work become masters 
of various planets after the resurrection of Brahma, those who have 
worshiped Garbhodakasayi Visnu are liberated with Brahma, and those who 
are pure devotees of the Personality of Godhead at once push through the 
covering of the universe and enter the spiritual sky.
 
The numberless universes exist together in foamlike clusters, and so 
only some of them are surrounded by the water of the Causal Ocean. When 
agitated by the glance of Karanodakasayi Visnu, material nature produces 
the total elements, which are eight in number and which gradually evolve 
from finer to gross. A part of ego is the sky, a part of which is air, a 
part of which is fire, a part of which is water, a part of which is 
earth. Thus one universe inflates to an area of four billion miles in 
diameter. A yogi who desires gradual liberation must penetrate all the 
different coverings of the universe, including the subtle coverings of 
the three qualitative modes of material nature. One who does this never 
has to return to this mortal world.
 
According to Sukadeva Gosvami, the above description of the material and 
spiritual skies is neither imaginary nor utopian. The actual facts are 
recorded in the Vedic hymns, and Lord Vasudeva disclosed them to Lord 
Brahma when Brahma satisfied Him. One can achieve the perfection of life 
only when he has a definite idea of Vaikuntha and the Supreme Godhead. 
One should always think about and describe the Supreme Personality of 
Godhead, for this is recommended in both the Bhagavad-gita and the 
Bhagavata Purana, which are two authorized commentaries upon the Vedas. 
Lord Caitanya has made all these subject matters easier for the fallen 
people of this age to accept, and Sri Caitanya-caritamrta has therefore 
presented them for the easy understanding of all concerned.
 
Adi 5.23
 
TEXT 23
 
TEXT
 
mathura-dvarakaya nija-rupa prakasiya
nana-rupe vilasaye catur-vyuha haina
SYNONYMS
 
mathura -- in Mathura; dvarakaya -- in Dvaraka; nija-rupa -- personal 
body; prakasiya -- manifesting; nana-rupe -- in various ways; vilasaye --
 enjoys pastimes; catuh-vyuha haina -- expanding into four wonderful 
forms.
 
TRANSLATION
 
Lord Krsna manifests His own form in Mathura and Dvaraka. He enjoys 
pastimes in various ways by expanding into the quadruple forms.
 
Adi 5.24
 
TEXT 24
 
TEXT
 
vasudeva-sankarsana-pradyumnaniruddha
sarva-catur-vyuha-amsi, turiya, visuddha
SYNONYMS
 
vasudeva -- Lord Vasudeva; sankarsana -- Lord Sankarsana; pradyumna -- 
Lord Pradyumna; aniruddha -- and Lord Aniruddha; sarva-catuh-vyuha -- of 
all other quadruple expansions; amsi -- source; turiya -- transcendental;
 visuddha -- pure.
 
TRANSLATION
 
Vasudeva, Sankarsana, Pradyumna and Aniruddha are the primary quadruple 
forms, from whom all other quadruple forms are manifested. They are all 
purely transcendental.
 
Adi 5.25
 
TEXT 25
 
TEXT
 
ei tina loke krsna kevala-lila-maya
nija-gana lana khele ananta samaya
SYNONYMS
 
ei -- these; tina -- three; loke -- in the locations; krsna -- Lord 
Krsna; kevala -- only; lila-maya -- consisting of pastimes; nija-gana 
lana -- with His personal associates; khele -- He plays; ananta samaya --
 unlimited time.
 
TRANSLATION
 
Only in these three places [Dvaraka, Mathura and Gokula] does the all-
sporting Lord Krsna perform His endless pastimes with His personal 
associates.
 
Adi 5.26
 
TEXT 26
 
TEXT
 
para-vyoma-madhye kari' svarupa prakasa
narayana-rupe karena vividha vilasa
SYNONYMS
 
para-vyoma-madhye -- within the spiritual sky; kari' -- making; svarupa 
prakasa -- manifesting His identity; narayana-rupe -- the form of Lord 
Narayana; karena -- performs; vividha vilasa -- varieties of pastimes.
 
TRANSLATION
 
In the Vaikuntha planets of the spiritual sky the Lord manifests His 
identity as Narayana and performs pastimes in various ways.
 
Adi 5.27–28
 
TEXTS 27–28
 
TEXT
 
svarupa-vigraha krsnera kevala dvi-bhuja
narayana-rupe sei tanu catur-bhuja
sankha-cakra-gada-padma, mahaisvarya-maya
sri-bhu-nila-sakti yanra carana sevaya
SYNONYMS
 
svarupa-vigraha -- personal form; krsnera -- of Lord Krsna; kevala -- 
only; dvi-bhuja -- two hands; narayana-rupe -- in the form of Lord 
Narayana; sei -- that; tanu -- body; catuh-bhuja -- four-handed; sankha-
cakra -- conchshell and disc; gada -- club; padma -- lotus flower; maha -
- very great; aisvarya-maya -- full of opulence; sri -- named sri; bhu --
 named bhu; nila -- named nila; sakti -- energies; yanra -- whose; 
carana sevaya -- serve the lotus feet.
 
TRANSLATION
 
Krsna's own form has only two hands, but in the form of Lord Narayana He 
has four hands. Lord Narayana holds a conchshell, disc, club and lotus 
flower, and He is full of great opulence. The sri, bhu and nila energies 
serve at His lotus feet.
 
PURPORT
 
In the Ramanuja and Madhva sects of Vaisnavism there are extensive 
descriptions of the sri, bhu and nila energies. In Bengal the nila 
energy is sometimes called the lila energy. These three energies are 
employed in the service of four-handed Narayana in Vaikuntha. Relating 
how three of the Alvars, namely Bhuta-yogi, Sara-yogi and Bhranta-yogi, 
saw Narayana in person when they took shelter at the house of a brahmana 
in the village of Gehali, the Prapannamrta of the Sri-sampradaya 
describes Narayana as follows:
 
tarksyadhirudham tadid-ambudabham
laksmi-dharam vaksasi pankajaksam
 
hasta-dvaye sobhita-sankha-cakram
visnum dadrsur bhagavantam adyam
 
a-janu-bahum kamaniya-gatram
parsva-dvaye sobhita-bhumi-nilam
 
pitambaram bhusana-bhusitangam
catur-bhujam candana-rusitangam
 
"They saw the lotus-eyed Lord Visnu, the Supreme Personality of Godhead, 
mounted on Garuda and holding Laksmi, the goddess of fortune, to His 
chest. He resembled a bluish rain cloud with flashing lightning, and in 
two of His four hands He held a conchshell and disc. His arms stretched 
down to His knees, and all His beautiful limbs were smeared with 
sandalwood and decorated with glittering ornaments. He wore yellow 
clothes, and by either side stood His energies Bhumi and Nila."
 
There is the following reference to the sri, bhu and nila energies in 
the Sitopanisad: maha-laksmir devesasya bhinnabhinna-rupa 
cetanacetanatmika. sa devi tri-vidha bhavati, sakty-atmana iccha-saktih 
kriya-saktih saksac-chaktir iti. iccha-saktis tri-vidha bhavati, sri-
bhumi-nilatmika. "Maha-Laksmi, the supreme energy of the Lord, is 
experienced in different ways. She is divided into material and 
spiritual potencies, and in both features she acts as the willing energy,
 creative energy and the internal energy. The willing energy is again 
divided into three, namely sri, bhu and nila."
 
Quoting from the revealed scriptures in his commentary on the Bhagavad-
gita (4.6), Madhvacarya has stated that mother material nature, which is 
conceived of as the illusory energy, Durga, has three divisions, namely 
sri, bhu and nila. She is the illusory energy for those who are weak in 
spiritual strength because such energies are created energies of Lord 
Visnu. Although each energy has no direct relationship with the 
unlimited, they are subordinate to the Lord because the Lord is the 
master of all energies.
 
In his Bhagavat-sandarbha (Text 23), Srila Jiva Gosvami Prabhu states, "
The Padma Purana refers to the eternally auspicious abode of Godhead, 
which is full in all opulences, including the energies sri, bhu and nila.
 The Maha-samhita, which discusses the transcendental name and form of 
Godhead, also mentions Durga as the potency of the Supersoul in 
relationship with the living entities. The internal potency acts in 
relation with His personal affairs, and the material potency manifests 
the three modes." Quoting elsewhere from the revealed scriptures, he 
states that sri is the energy of Godhead that maintains the cosmic 
manifestation, bhu is the energy that creates the cosmic manifestation, 
and nila, Durga, is the energy that destroys the creation. All these 
energies act in relation with the living beings, and thus they are 
together called jiva-maya.
 
Adi 5.29
 
TEXT 29
 
TEXT
 
yadyapi kevala tanra krida-matra dharma
tathapi jivere krpaya kare eka karma
SYNONYMS
 
yadyapi -- although; kevala -- only; tanra -- His; krida-matra -- 
pastime only; dharma -- characteristic function; tathapi -- still; 
jivere -- to the fallen souls; krpaya -- by the causeless mercy; kare -- 
does; eka -- one; karma -- activity.
 
TRANSLATION
 
Although His pastimes are His only characteristic functions, by His 
causeless mercy He performs one activity for the fallen souls.
 
Adi 5.30
 
TEXT 30
 
TEXT
 
salokya-samipya-sarsti-sarupya-prakara
cari mukti diya kare jivera nistara
SYNONYMS
 
salokya -- the liberation called salokya; samipya -- the liberation 
called samipya; sarsti -- the liberation called sarsti; sarupya -- the 
liberation called sarupya; prakara -- varieties; cari -- four; mukti -- 
liberation; diya -- giving; kare -- does; jivera -- of the fallen souls; 
nistara -- deliverance.
 
TRANSLATION
 
He delivers the fallen living entities by offering them the four kinds 
of liberation -- salokya, samipya, sarsti and sarupya.
 
PURPORT
 
There are two kinds of liberated souls -- those who are liberated by the 
favor of the Lord and those who are liberated by their own effort. One 
who gets liberation by his own effort is called an impersonalist, and he 
merges into the glaring effulgence of the Lord, the brahmajyoti. 
But devotees of the Lord who qualify themselves for liberation by 
devotional service are offered four kinds of liberation, namely salokya (
status equal to that of the Lord), samipya (constant association with 
the Lord), sarsti (opulence equal to that of the Lord) and sarupya (
features like those of the Lord).
 
Adi 5.31
 
TEXT 31
 
TEXT
 
brahma-sayujya-muktera taha nahi gati
vaikuntha-bahire haya ta'-sabara sthiti
SYNONYMS
 
brahma-sayujya -- of merging into the Supreme Brahman; muktera -- of the 
liberation; taha -- there (in Vaikuntha); nahi -- not; gati -- entrance; 
vaikuntha-bahire -- outside the Vaikuntha planets; haya -- there is; ta'-
sabara sthiti -- the residence of all of them.
 
TRANSLATION
 
Those who attain brahma-sayujya liberation cannot gain entrance into 
Vaikuntha; their residence is outside the Vaikuntha planets.
 
Adi 5.32
 
TEXT 32
 
TEXT
 
vaikuntha-bahire eka jyotir-maya mandala
krsnera angera prabha, parama ujjvala
SYNONYMS
 
vaikuntha-bahire -- outside the Vaikunthalokas; eka -- one; jyotih-maya 
mandala -- the atmosphere of the glowing effulgence; krsnera -- of Lord 
Krsna; angera -- of the body; prabha -- rays; parama -- supremely; 
ujjvala -- bright.
 
TRANSLATION
 
Outside the Vaikuntha planets is the atmosphere of the glowing 
effulgence, which consists of the supremely bright rays of the body of 
Lord Krsna.
 
Adi 5.33
 
TEXT 33
 
TEXT
 
‘siddha-loka' nama tara prakrtira para
cit-svarupa, tanha nahi cic-chakti vikara
SYNONYMS
 
‘siddha-loka' -- the region of the Siddhas; nama -- named; tara -- of 
the effulgent atmosphere; prakrtira para -- beyond this material nature; 
cit-svarupa -- full of knowledge; tanha -- there; nahi -- there is not; 
cit-sakti-vikara -- change of the spiritual energy.
 
TRANSLATION
 
That region is called Siddhaloka, and it is beyond the material nature. 
Its essence is spiritual, but it does not have spiritual varieties.
 
Adi 5.34
 
TEXT 34
 
TEXT
 
surya-mandala yena bahire nirvisesa
bhitare suryera ratha-adi savisesa
SYNONYMS
 
surya-mandala -- the sun globe; yena -- like; bahire -- externally; 
nirvisesa -- with out varieties; bhitare -- within; suryera -- of the 
sun-god; ratha-adi -- opulences like chariots and other things; sa-
visesa -- full of varieties.
 
TRANSLATION
 
It is like the homogeneous effulgence around the sun. But inside the sun 
are the chariots, horses and other opulences of the sun-god.
 
PURPORT
 
Outside of Vaikuntha, the abode of Krsna, which is called paravyoma, is 
the glaring effulgence of Krsna's bodily rays. This is called the 
brahmajyoti. The transcendental region of that effulgence is 
called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, 
they merge into that Brahmaloka effulgence. This transcendental region 
is undoubtedly spiritual, but it contains no manifestations of spiritual 
activities or variegatedness. It is compared to the glow of the sun. 
Within the sun's glow is the sphere of the sun, where one can experience 
all sorts of varieties.
 
Adi 5.35
 
TEXT 35
 
TEXT
 
kamad dvesad bhayat snehad
yatha bhaktyesvare manah
avesya tad agham hitva
bahavas tad gatim gatah
SYNONYMS
 
kamat -- influenced by lusty desire; dvesat -- by envy; bhayat -- by 
fear; snehat -- or by affection; yatha -- as; bhaktya -- by devotion; 
isvare -- in the Supreme Personality of Godhead; manah -- the mind; 
avesya -- fully absorbing; tat -- that; agham -- sinful activity; hitva -
- giving up; bahavah -- many; tat -- that; gatim -- destination; gatah --
 achieved.
 
TRANSLATION
 
"As through devotion to the Lord one can attain His abode, many have 
attained that goal by abandoning their sinful activities and absorbing 
their minds in the Lord through lust, envy, fear or affection."
 
PURPORT
 
As the powerful sun, by its glowing rays, can purify all kinds of 
impurities, so the all-spiritual Personality of Godhead can purify all 
material qualities in a person He attracts. Even if one is attracted by 
Godhead in the mode of material lust, such attraction is converted into 
spiritual love of Godhead by His grace. Similarly, if one is related to 
the Lord in fear and animosity, he also becomes purified by the 
spiritual attraction of the Lord. Although God is great and the living 
entity small, they are spiritual individuals, and therefore as soon as 
there is a reciprocal exchange by the living entity's free will, at once 
the great spiritual being attracts the small living entity, thus freeing 
him from all material bondage. This is a verse from Srimad-Bhagavatam (7.
1.30).
 
Adi 5.36
 
TEXT 36
 
TEXT
 
yad arinam priyanam ca
prapyam ekam ivoditam
tad brahma-krsnayor aikyat
kiranarkopama-jusoh
SYNONYMS
 
yat -- that; arinam -- of the enemies of the Supreme Personality of 
Godhead; priyanam -- of the devotees, who are very dear to the Supreme 
Personality of Godhead; ca -- and; prapyam -- destination; ekam -- one 
only; iva -- thus; uditam -- said; tat -- that; brahma -- of impersonal 
Brahman; krsnayoh -- and of Krsna, the Supreme Personality of Godhead; 
aikyat -- due to the oneness; kirana -- the sunshine; arka -- and the 
sun; upama -- the comparison; jusoh -- which is understood by.
 
TRANSLATION
 
"Where it has been stated that the Lord's enemies and devotees attain 
the same destination, this refers to the ultimate oneness of Brahman and 
Lord Krsna. This may be understood by the example of the sun and the 
sunshine, in which Brahman is like the sunshine and Krsna Himself is 
like the sun."
 
PURPORT
 
This verse is from the Bhakti-rasamrta-sindhu (1.2.278) of Srila Rupa 
Gosvami, who further discusses this same topic in his Laghu-
bhagavatamrta (Purva 5.41). There he refers to the Visnu Purana (4.15.1),
 where Maitreya Muni asked Parasara, in regard to Jaya and Vijaya, how 
it was that Hiranyakasipu next became Ravana and enjoyed more material 
happiness than the demigods but did not attain salvation, although when 
he became Sisupala, quarreled with Krsna and was killed, he attained 
salvation and merged into the body of Lord Krsna. Parasara replied that 
Hiranyakasipu failed to recognize Lord Nrsimhadeva as Lord Visnu. 
He thought that Nrsimhadeva was some living entity who had acquired 
such opulence by various pious activities. Being overcome by the mode of 
passion, he considered Lord Nrsimhadeva an ordinary living entity, 
not understanding His form. Nevertheless, because Hiranyakasipu was 
killed by the hands of Lord Nrsimhadeva, in his next life he became 
Ravana and had proprietorship of unlimited opulence. As Ravana, with 
unlimited material enjoyment, he could not accept Lord Rama as the 
Personality of Godhead. Therefore even though he was killed by Rama, he 
did not attain sayujya, or oneness with the body of the Lord. In his 
Ravana body he was too much attracted to Rama's wife, Janaki, and 
because of that attraction he was able to see Lord Rama. But instead of 
accepting Lord Rama as an incarnation of Visnu, Ravana thought Him an 
ordinary living being. When killed by the hands of Rama, therefore, he 
got the privilege of taking birth as Sisupala, who had such immense 
opulence that he could think himself a competitor to Krsna. Although 
Sisupala was always envious of Krsna, he frequently uttered the name of 
Krsna and always thought of the beautiful features of Krsna. Thus by 
constantly thinking and chanting of Krsna, even unfavorably, he was 
cleansed of the contamination of his sinful activities. When Sisupala 
was killed by the Sudarsana cakra of Krsna as an enemy, his constant 
remembrance of Krsna dissolved the reactions of his vices, and he 
attained salvation by becoming one with the body of the Lord.
 
From this incident one can understand that even a person who thinks of 
Krsna as an enemy and is killed by Him may be liberated by becoming one 
with the body of Krsna. What then must be the destination of devotees 
who always think favorably of Krsna as their master or friend? These 
devotees must attain a situation better than Brahmaloka, the impersonal 
bodily effulgence of Krsna. Devotees cannot be situated in the 
impersonal Brahman effulgence, into which impersonalists desire to merge.
 The devotees are placed in Vaikunthaloka or Krsnaloka.
 
This discussion between Maitreya Muni and Parasara Muni centered on 
whether devotees come down into the material world in every millennium 
like Jaya and Vijaya, who were cursed by the Kumaras to that effect. In 
the course of these instructions to Maitreya about Hiranyakasipu, Ravana 
and Sisupala, Parasara did not say that these demons were formerly Jaya 
and Vijaya. He simply described the transmigration through three lives. 
It is not necessary for the Vaikuntha associates of the Supreme 
Personality of Godhead to come to take the roles of His enemies in all 
the millenniums in which He appears. The "falldown" of Jaya and Vijaya 
occurred in a particular millennium; Jaya and Vijaya do not come down in 
every millennium to act as demons. To think that some associates of the 
Lord fall down from Vaikuntha in every millennium to become demons is 
totally incorrect.
 
The Supreme Personality of Godhead has all the tendencies that may be 
found in the living entity, for He is the chief living entity. Therefore 
it is natural that sometimes Lord Visnu wants to fight. Just as He has 
the tendencies to create, to enjoy, to be a friend, to accept a mother 
and father, and so on, He also has the tendency to fight. Sometimes 
important landlords and kings keep wrestlers with whom they practice 
mock fighting, and Visnu makes similar arrangements. The demons who 
fight with the Supreme Personality of Godhead in the material world are 
sometimes His associates. When there is a scarcity of demons and the 
Lord wants to fight, He instigates some of His associates of Vaikuntha 
to come and play as demons. When it is said that Sisupala merged into 
the body of Krsna, it should be noted that in this case he was not Jaya 
or Vijaya: he was actually a demon.
 
In his Brhad-bhagavatamrta, Srila Sanatana Gosvami has explained that 
the attainment of salvation by merging into the Brahman effulgence of 
the Lord cannot be accepted as the highest success in life, because 
demons like Kamsa, who were famous for killing brahmanas and cows, 
attained that salvation. For devotees such salvation is abominable. 
Devotees are actually in a transcendental position, whereas nondevotees 
are candidates for hellish conditions of life. There is always a 
difference between the life of a devotee and the life of a demon, and 
their realizations are as different as heaven and hell.
 
Demons are always accustomed to being malicious toward devotees and to 
killing brahmanas and cows. For demons, merging into the Brahman 
effulgence may be very glorious, but for devotees it is hellish. A 
devotee's aim in life is to attain perfection in loving the Supreme 
Personality of Godhead. Those who aspire to merge into the Brahman 
effulgence are as abominable as demons. Devotees who aspire to associate 
with the Supreme Lord to render Him transcendental loving service are 
far superior.
 
Adi 5.37
 
TEXT 37
 
TEXT
 
taiche para-vyome nana cic-chakti-vilasa
nirvisesa jyotir-bimba bahire prakasa
SYNONYMS
 
taiche -- in that way; para-vyome -- in the spiritual sky; nana -- 
varieties; cit-sakti-vilasa -- pastimes of spiritual energy; nirvisesa --
 impersonal; jyotih -- of the effulgence; bimba -- reflection; bahire -- 
externally; prakasa -- manifested.
 
TRANSLATION
 
Thus in the spiritual sky there are varieties of pastimes within the 
spiritual energy. Outside the Vaikuntha planets appears the impersonal 
reflection of light.
 
Adi 5.38
 
TEXT 38
 
TEXT
 
nirvisesa-brahma sei kevala jyotir-maya
sayujyera adhikari tanha paya laya
SYNONYMS
 
nirvisesa-brahma -- the impersonal Brahman effulgence; sei -- that; 
kevala -- only; jyotih-maya -- effulgent rays; sayujyera -- the 
liberation called sayujya (oneness with the Supreme); adhikari -- one 
who is fit for; tanha -- there (in the impersonal Brahman effulgence); 
paya -- gets; laya -- merging.
 
TRANSLATION
 
That impersonal Brahman effulgence consists only of the effulgent rays 
of the Lord. Those fit for sayujya liberation merge into that effulgence.
 
Adi 5.39
 
TEXT 39
 
TEXT
 
siddha-lokas tu tamasah
pare yatra vasanti hi
siddha brahma-sukhe magna
daityas ca harina hatah
SYNONYMS
 
siddha-lokah -- Siddhaloka, or impersonal Brahman; tu -- but; tamasah -- 
of darkness; pare -- beyond the jurisdiction; yatra -- where; vasanti -- 
reside; hi -- certainly; siddhah -- the spiritually perfect; brahma-
sukhe -- in the transcendental bliss of becoming one with the Supreme; 
magnah -- absorbed; daityah ca -- as well as the demons; harina -- by 
the Supreme Personality of Godhead; hatah -- killed.
 
TRANSLATION
 
"Beyond the region of ignorance [the material cosmic manifestation] lies 
the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss 
of Brahman. Demons killed by the Lord also attain that realm."
 
PURPORT
 
Tamas means darkness. The material world is dark, and beyond the 
material world is light. In other words, after passing through the 
entire material atmosphere, one can come to the luminous spiritual sky, 
whose impersonal effulgence is known as Siddhaloka. Mayavadi 
philosophers who aspire to merge with the body of the Supreme 
Personality of Godhead, as well as demoniac persons who are killed by 
Krsna, such as Kamsa and Sisupala, enter that Brahman effulgence. Yogis 
who attain oneness through meditation according to the Patanjali yoga 
system also reach Siddhaloka. This is a verse from the Brahmanda Purana.
 
Adi 5.40
 
TEXT 40
 
TEXT
 
sei para-vyome narayanera cari pase
dvaraka-catur-vyuhera dvitiya prakase
SYNONYMS
 
sei -- that; para-vyome -- in the spiritual sky; narayanera -- of Lord 
Narayana; cari pase -- on four sides; dvaraka -- Dvaraka; catur-vyuhera -
- of the quadruple expansions; dvitiya -- the second; prakase -- 
manifestation.
 
TRANSLATION
 
In that spiritual sky, on the four sides of Narayana, are the second 
expansions of the quadruple expansions of Dvaraka.
 
PURPORT
 
Within the spiritual sky is a second manifestation of the quadruple 
forms of Dvaraka from the abode of Krsna. Among these forms, which are 
all spiritual and immune to the material modes, Sri Baladeva is 
represented as Maha-sankarsana.
 
The activities in the spiritual sky are manifested by the internal 
potency in pure spiritual existence. They expand in six transcendental 
opulences, which are all manifestations of Maha-sankarsana, who is the 
ultimate reservoir and objective of all living entities. Although 
belonging to the marginal potency, known as jiva-sakti, the spiritual 
sparks known as the living entities are subjected to the conditions of 
material energy. It is because these sparks are related with both the 
internal and external potencies of the Lord that they are known as 
belonging to the marginal potency.
 
In considering the quadruple forms of the absolute Personality of 
Godhead, known as Vasudeva, Sankarsana, Pradyumna and Aniruddha, the 
impersonalists, headed by Sripada Sankaracarya, have interpreted the 
aphorisms of the Vedanta-sutra in a way suitable for the impersonalist 
school. To provide the intrinsic import of such aphorisms, however, 
Srila Rupa Gosvami, the leader of the six Gosvamis of Vrndavana, has 
properly replied to the impersonalists in his Laghu-bhagavatamrta, which 
is a natural commentary on the aphorisms of the Vedanta-sutra.
 
The Padma Purana, as quoted by Srila Rupa Gosvami in his Laghu-
bhagavatamrta, describes that in the spiritual sky there are four 
directions, corresponding to east, west, north and south, in which 
Vasudeva, Sankarsana, Aniruddha and Pradyumna are situated. The same 
forms are also situated in the material sky. The Padma Purana also 
describes a place in the spiritual sky known as Vedavati-pura, where 
Vasudeva resides. In Visnuloka, which is above Satyaloka, Sankarsana 
resides. Maha-sankarsana is another name of Sankarsana. Pradyumna lives 
in Dvaraka-pura, and Aniruddha lies on the eternal bed of Sesa, 
generally known as ananta-sayya, on the island called Svetadvipa, in the 
ocean of milk.
 
Adi 5.41
 
TEXT 41
 
TEXT
 
vasudeva-sankarsana-pradyumnaniruddha
‘dvitiya catur-vyuha' ei -- turiya, visuddha
SYNONYMS
 
vasudeva -- the expansion named Vasudeva; sankarsana -- the expansion 
named Sankarsana; pradyumna -- the expansion named Pradyumna; aniruddha -
- the expansion named Aniruddha; dvitiya catuh-vyuha -- the second 
quadruple expansion; ei -- this; turiya -- transcendental; visuddha -- 
free from all material contamination.
 
TRANSLATION
 
Vasudeva, Sankarsana, Pradyumna and Aniruddha constitute this second 
quadruple. They are purely transcendental.
 
PURPORT
 
Sripada Sankaracarya has misleadingly explained the quadruple form (
catur-vyuha) in his interpretation of the forty-second aphorism of 
Chapter Two of the second khanda of the Vedanta-sutra (utpatty-
asambhavat). In verses 41 through 47 of this chapter of Sri Caitanya-
caritamrta, Srila Krsnadasa Kaviraja Gosvami answers Sripada 
Sankaracarya's misleading objections to the personal feature of the 
Absolute Truth.
 
The Supreme Personality of Godhead, the Absolute Truth, is not like a 
material object that can be known by experimental knowledge or sense 
perception. In the Narada-pancaratra this fact has been explained by 
Narayana Himself to Lord Siva. But Sankaracarya, the incarnation of Siva,
 under the order of Narayana, his master, had to mislead the monists, 
who favor ultimate extinction. In the conditioned stage of existence, 
all living entities have four basic defects, of which one is the 
cheating propensity. Sankaracarya has carried this cheating propensity 
to the extreme to mislead the monists.
 
Actually, the explanation of the quadruple forms in the Vedic literature 
cannot be understood by the speculation of a conditioned soul. The 
quadruple forms should therefore be accepted just as They are described. 
The authority of the Vedas is such that even if one does not understand 
something by his limited perception, he should accept the Vedic 
injunction and not create interpretations to suit his imperfect 
understanding. In his Sariraka-bhasya, however, Sankaracarya has 
increased the misunderstanding of the monists.
 
The quadruple forms have a spiritual existence that can be realized in 
vasudeva-sattva (suddha-sattva), or unqualified goodness, which 
accompanies complete absorption in the understanding of Vasudeva. The 
quadruple forms, who are full in the six opulences of the Supreme 
Personality of Godhead, are the enjoyers of the internal potency. 
Thinking the absolute Personality of Godhead to be poverty-stricken or 
to have no potency -- or, in other words, to be impotent -- is simply 
rascaldom. This rascaldom is the profession of the conditioned soul, and 
it increases his bewilderment. One who cannot understand the 
distinctions between the spiritual world and the material world has no 
qualification to examine or know the situation of the transcendental 
quadruple forms. In his commentary on Vedanta-sutra 2.2.42–45, His 
Holiness Sripada Sankaracarya has made a futile attempt to nullify the 
existence of these quadruple forms in the spiritual world.
 
Sankaracarya says (sutra 42) that devotees think the Supreme Personality 
of Godhead Vasudeva, Sri Krsna, to be one, to be free from material 
qualities and to have a transcendental body full of bliss and eternal 
existence. He is the ultimate goal of the devotees, who believe that the 
Supreme Personality of Godhead expands Himself into four other eternal 
transcendental forms -- Vasudeva, Sankarsana, Pradyumna and Aniruddha. 
From Vasudeva, who is the primary expansion, come Sankarsana, Pradyumna 
and Aniruddha in that order. Another name of Vasudeva is Paramatma, 
another name of Sankarsana is jiva (the living entity), another name of 
Pradyumna is mind, and another name of Aniruddha is ahankara (false ego).
 Among these expansions, Vasudeva is considered the origin of the 
material nature. Therefore Sankaracarya says that Sankarsana, Pradyumna 
and Aniruddha must be creations of that original cause.
 
Great souls assert that Narayana, who is known as the Paramatma, or 
Supersoul, is beyond material nature, and this is in accordance with the 
statements of the Vedic literature. Mayavadis also agree that Narayana 
can expand Himself in various forms. Sankara says that he does not 
attempt to argue that portion of the devotees' understanding, but he 
must protest the idea that Sankarsana is produced from Vasudeva, 
Pradyumna is produced from Sankarsana, and Aniruddha is produced from 
Pradyumna, for if Sankarsana is understood to represent the living 
entities created from the body of Vasudeva, the living entities would 
have to be noneternal. The living entities are supposed to be freed from 
material contamination by engaging in prolonged temple worship of the 
Supreme Personality of Godhead, reading Vedic literature and performing 
yoga and pious activities to attain the Supreme Lord. But if the living 
entities had been created from material nature at a certain point, they 
would be noneternal and would have no chance to be liberated and 
associate with the Supreme Personality of Godhead. When a cause is 
nullified, its results are nullified. In the second chapter of the 
Vedanta-sutra's second khanda, Acarya Vedavyasa has also refuted the 
conception that the living beings were ever born (natma sruter nityatvac 
ca tabhyah). Because there is no creation for the living entities, they 
must be eternal.
 
Sankaracarya says (sutra 43) that devotees think that Pradyumna, who is 
considered to represent the senses, has sprung from Sankarsana, who is 
considered to represent the living entities. But we cannot actually 
experience that a person can produce senses. Devotees also say that from 
Pradyumna has sprung Aniruddha, who is considered to represent the ego. 
But Sankaracarya says that unless the devotees can show how ego and the 
means of knowledge can generate from a person, such an explanation of 
the Vedanta-sutra cannot be accepted, for no other philosophers accept 
the sutras in that way.
 
Sankaracarya also says (sutra 44) that he cannot accept the devotees' 
idea that Sankarsana, Pradyumna and Aniruddha are equally as powerful as 
the absolute Personality of Godhead, full in the six opulences of 
knowledge, wealth, strength, fame, beauty and renunciation, and free 
from the flaw of generation at a certain point. Even if They are full 
expansions, the flaw of generation remains. Vasudeva, Sankarsana, 
Pradyumna and Aniruddha, being distinct individual persons, cannot be 
one. Therefore if They are accepted as absolute, full and equal, there 
would have to be many Personalities of Godhead. But there is no need to 
accept that there are many Personalities of Godhead, because acceptance 
of one omnipotent God is sufficient for all purposes. The acceptance of 
more than one God is contradictory to the conclusion that Lord Vasudeva, 
the absolute Personality of Godhead, is one without a second. Even if we 
agree to accept that the quadruple forms of Godhead are all identical, 
we cannot avoid the incongruous flaw of noneternity. Unless we accept 
that there are some differences among the personalities, there is no 
meaning to the idea that Sankarsana is an expansion of Vasudeva, 
Pradyumna is an expansion of Sankarsana, and Aniruddha is an expansion 
of Pradyumna. There must be a distinction between cause and effect. For 
example, a pot is distinct from the earth from which it is made, and 
therefore we can ascertain that the earth is the cause and the pot is 
the effect. Without such distinctions, there is no meaning to cause and 
effect. Furthermore, the followers of the Pancaratric principles do not 
accept any differences in knowledge and qualities between Vasudeva, 
Sankarsana, Pradyumna and Aniruddha. The devotees accept all these 
expansions to be one, but why should they restrict oneness to these 
quadruple expansions? Certainly we should not do so, for all living 
entities, from Brahma to the insignificant ant, are expansions of 
Vasudeva, as accepted in all the srutis and smrtis.
 
Sankaracarya also says (sutra 45) that the devotees who follow the 
Pancaratra state that God's qualities and God Himself, as the owner of 
the qualities, are the same. But how can the Bhagavata school state that 
the six opulences -- wisdom, wealth, strength, fame, beauty and 
renunciation -- are identical with Lord Vasudeva? This is impossible.
 
In his Laghu-bhagavatamrta (Purva 5.165–193), Srila Rupa Gosvami has 
refuted the charges directed against the devotees by Sripada 
Sankaracarya regarding their explanation of the quadruple forms Vasudeva,
 Sankarsana, Pradyumna and Aniruddha. Rupa Gosvami says that these four 
expansions of Narayana are present in the spiritual sky, where They are 
famous as Mahavastha. Among Them, Vasudeva is worshiped within the heart 
by meditation because He is the predominating Deity of the heart, as 
explained in Srimad-Bhagavatam (4.3.23).
 
Sankarsana, the second expansion, is Vasudeva's personal expansion for 
pastimes, and since He is the reservoir of all living entities, He is 
sometimes called jiva. The beauty of Sankarsana is greater than that of 
innumerable full moons radiating light beams. He is worshipable as the 
principle of ego. He has invested Anantadeva with all the potencies of 
sustenance. For the dissolution of the creation, He also exhibits 
Himself as the Supersoul in Rudra, in Adharma (the personality of 
irreligion), in sarpa (snakes), in Antaka (Yamaraja, the lord of death) 
and in the demons.
 
Pradyumna, the third manifestation, appears from Sankarsana. Those who 
are especially intelligent worship this Pradyumna expansion of 
Sankarsana as the principle of the intelligence. The goddess of fortune 
always chants the glories of Pradyumna in the place known as Ilavrta-
varsa, and she always serves Him with great devotion. His complexion 
appears sometimes golden and sometimes bluish like new monsoon clouds in 
the sky. He is the origin of the creation of the material world, and He 
has invested His creative principle in Cupid. It is by His direction 
only that all men and demigods and other living entities function with 
energy for regeneration.
 
Aniruddha, the fourth of the quadruple expansions, is worshiped by great 
sages and psychologists as the principle of the mind. His complexion is 
similar to the bluish hue of a blue cloud. He engages in the maintenance 
of the cosmic manifestation and is the Supersoul of Dharma (the deity of 
religiosity), the Manus (the progenitors of mankind) and the devatas (
demigods). The Moksa-dharma Vedic scripture indicates that Pradyumna is 
the Deity of the total mind, whereas Aniruddha is the Deity of the total 
ego, but previous statements regarding the quadruple forms are confirmed 
in the Pancaratra tantras in all respects.
 
In the Laghu-bhagavatamrta (Purva 5.86–100), there is a lucid 
explanation of the inconceivable potencies of the Supreme Personality of 
Godhead. Negating Sankaracarya's statements, the Maha-varaha Purana 
declares:
 
sarve nityah sasvatas ca dehas tasya paratmanah
hanopadana-rahita naiva prakrti-jah kvacit
 
"All the varied expansions of the Personality of Godhead are 
transcendental and eternal, and all of them repeatedly descend to all 
the different universes of the material creation. Their bodies, composed 
of eternity, bliss and knowledge, are everlasting; there is no chance of 
their decaying, for they are not creations of the material world. Their 
forms are concentrated spiritual existence, always complete with all 
spiritual qualities and devoid of material contamination."
 
Confirming these statements, the Narada-pancaratra asserts:
 
manir yatha vibhagena nila-pitadibhir yutah
rupa-bhedam avapnoti dhyana-bhedat tathacyutah
 
"The infallible Personality of Godhead can manifest His body in 
different ways according to different modes of worship, just as the 
vaidurya gem can manifest itself in various colors, such as blue and 
yellow." Each incarnation is distinct from all the others. This is 
possible by the Lord's inconceivable potency, by which He can 
simultaneously represent Himself as one, as various partial forms and as 
the origin of these partial forms. Nothing is impossible for His 
inconceivable potencies.
 
Krsna is one without a second, but He manifests Himself in different 
bodies, as stated by Narada in the Tenth Canto of Srimad-Bhagavatam:
 
citram bataitad ekena vapusa yugapat prthak
grhesu dvy-asta-sahasram striya eka udavahat
 
"It is wonderful indeed that one Krsna has simultaneously become 
different Krsnas in 16,000 palaces to accept 16,000 queens as His wives."
 (SB 10.69.2) The Padma Purana also explains:
 
sa devo bahudha bhutva nirgunah purusottamah
eki-bhuya punah sete nirdoso harir adi-krt
 
"The same Personality of Godhead, Purusottama, the original person, who 
is always devoid of material qualities and contamination, can exhibit 
Himself in various forms and at the same time lie down in one form."
 
In the Tenth Canto of Srimad-Bhagavatam it is said, yajanti tvan-mayas 
tvam vai bahu-murty-eka-murtikam: "O my Lord, although You manifest 
Yourself in varieties of forms, You are one without a second. Therefore 
pure devotees concentrate upon You and worship only You." (SB 10.40.7) 
In the Kurma Purana it is said:
 
asthulas cananus caiva sthulo 'nus caiva sarvatah
avarnah sarvatah proktah syamo raktanta-locanah
 
"The Lord is personal although impersonal, He is atomic although great, 
and He is blackish and has red eyes although He is colorless." By 
material calculation all this may appear contradictory, but if we 
understand that the Supreme Personality of Godhead has inconceivable 
potencies, we can accept these facts as eternally possible in Him. In 
our present condition we cannot understand the spiritual activities and 
how they occur, but although they are inconceivable in the material 
context, we should not disregard such contradictory conceptions.
 
Although it is apparently inconceivable, it is quite possible for the 
Absolute to reconcile all opposing elements. Srimad-Bhagavatam 
establishes this in the Sixth Canto (6.9.34–37):
 
"O my Lord, Your transcendental pastimes and enjoyments all appear 
inconceivable because they are not limited by the causal and effective 
actions of material thought. You can do everything without performing 
bodily work. The Vedas say that the Absolute Truth has multifarious 
potencies and does not need to do anything personally. My dear Lord, You 
are entirely devoid of material qualities. Without anyone's help, You 
can create, maintain and dissolve the entire qualitative material 
manifestation, yet in all such activities You do not change. You do not 
accept the results of Your activities, unlike ordinary demons and 
demigods, who suffer or enjoy the reactions of their activities in the 
material world. Unaffected by the reactions of work, You eternally exist 
with Your full spiritual potency. This we cannot fully understand.
 
"Because You are unlimited in Your six opulences, no one can count Your 
transcendental qualities. Philosophers and other thoughtful persons are 
overwhelmed by the contradictory manifestations of the physical world 
and the propositions of logical arguments and judgments. Because they 
are bewildered by word jugglery and disturbed by the different 
calculations of the scriptures, their theories cannot touch You, who are 
the ruler and controller of everyone and whose glories are beyond 
conception.
 
"Your inconceivable potency keeps You unattached to the mundane 
qualities. Surpassing all conceptions of material contemplation, Your 
pure transcendental knowledge keeps You beyond all speculative processes.
 By Your inconceivable potency, there is nothing contradictory in You.
 
"People may sometimes think of You as impersonal or personal, but You 
are one. For persons who are confused or bewildered, a rope may appear 
to manifest itself as different kinds of snakes. For similar confused 
persons who are uncertain about You, You create various philosophical 
methods in pursuance of their uncertain positions."
 
We should always remember the differences between spiritual and material 
actions. The Supreme Lord, being all-spiritual, can perform any act 
without extraneous help. In the material world, if we want to 
manufacture an earthen pot, we need the ingredients, a machine and also 
a laborer. But we should not extend this idea to the actions of the 
Supreme Lord, for He can create anything in a moment without that which 
appears necessary in our own conception. When the Lord appears as an 
incarnation to fulfill a particular purpose, this does not indicate that 
He is unable to fulfill it without appearing. He can do anything simply 
by His will, but by His causeless mercy He appears to be dependent upon 
His devotees. He appears as the son of Yasodamata not because He is 
dependent on her care but because He accepts such a role by His 
causeless mercy. When He appears for the protection of His devotees, He 
naturally accepts trials and tribulations on their behalf.
 
In the Bhagavad-gita it is said that the Lord, being equally disposed 
toward every living being, has no enemies and no friends but that He has 
special affection for a devotee who always thinks of Him in love. 
Therefore neutrality and partiality are both among the transcendental 
qualities of the Lord, and they are properly adjusted by His 
inconceivable energy. The Lord is Parabrahman, or the source of 
the impersonal Brahma, which is His all-pervading feature of neutrality. 
In His personal feature, however, as the owner of all transcendental 
opulences, the Lord displays His partiality by taking the side of His 
devotees. Partiality, neutrality and all such qualities are present in 
God; otherwise they could not be experienced in the creation. Since He 
is the total existence, all things are properly adjusted in the Absolute.
 In the relative world such qualities are displayed in a perverted 
manner, and therefore we experience nonduality as a perverted reflection.
 Because there is no logic to explain how things happen in the realm of 
spirit, the Lord is sometimes described as being beyond the range of 
experience. But if we simply accept the Lord's inconceivability, we can 
then adjust all things in Him. Nondevotees cannot understand the Lord's 
inconceivable energy, and consequently for them it is said that He is 
beyond the range of conceivable expression. The author of the Brahma-
sutras accepts this fact and says, srutes tu sabda-mulatvat: the Supreme 
Personality of Godhead, being inconceivable to an ordinary man, can be 
understood only through the evidence of the Vedic injunctions. The 
Skanda Purana confirms, acintyah khalu ye bhava na tams tarkena yojayet: 
"Matters inconceivable to a common man should not be a subject for 
argument." We find very wonderful qualities even in such material things 
as jewels and drugs. Indeed, their qualities often appear inconceivable. 
Therefore if we do not attribute inconceivable potencies to the Supreme 
Personality of Godhead, we cannot establish His supremacy. It is because 
of these inconceivable potencies that the glories of the Lord have 
always been accepted as difficult to understand.
 
Ignorance and the jugglery of words are very common in human society, 
but they do not help one understand the inconceivable energies of the 
Supreme Personality of Godhead. If we accept such ignorance and word 
jugglery, we cannot accept the Supreme Lord's perfection in six 
opulences. For example, one of the opulences of the Supreme Lord is 
complete knowledge. Therefore, how could ignorance be conceivable in Him?
 Vedic instructions and sensible arguments establish that the Lord's 
maintaining the cosmic manifestation and simultaneously being 
indifferent to the activities of its maintenance cannot be contradictory,
 because of His inconceivable energies. To a person who is always 
absorbed in the thought of snakes, a rope always appears to be a snake, 
and similarly to a person bewildered by material qualities and devoid of 
knowledge of the Absolute, the Supreme Personality of Godhead appears 
according to diverse bewildered conclusions.
 
Someone might argue that the Absolute would be affected by duality if He 
were both all-cognizance (Brahman) and the Personality of Godhead with 
six opulences in full (Bhagavan). To refute such an argument, the 
aphorism svarupa-dvayam iksyate declares that in spite of appearances, 
there is no chance of duality in the Absolute, for He is but one in 
diverse manifestations. Understanding that the Absolute displays varied 
pastimes by the influence of His energies at once removes the apparent 
incongruity of His inconceivably opposite energies. Srimad-Bhagavatam (3.
4.16) gives the following description of the inconceivable potency of 
the Lord:
 
karmany anihasya bhavo 'bhavasya te
durgasrayo 'thari-bhayat palayanam
kalatmano yat pramada-yutasrayah
svatman-rateh khidyati dhir vidam iha
 
"Although the Supreme Personality of Godhead has nothing to do, He 
nevertheless acts; although He is always unborn, He nevertheless takes 
birth; although He is time, fearful to everyone, He flees Mathura in 
fear of His enemy to take shelter in a fort; and although He is self-
sufficient, He marries 16,000 women. These pastimes seem like 
bewildering contradictions, even to the most intelligent." Had these 
activities of the Lord not been a reality, sages would not have been 
puzzled by them. Therefore such activities should never be considered 
imaginary. Whenever the Lord desires, His inconceivable energy (yogamaya)
 serves Him in creating and performing such pastimes.
 
The scriptures known as the Pancaratra-sastras are recognized Vedic 
scriptures that have been accepted by the great acaryas. These 
scriptures are not products of the modes of passion and ignorance. 
Learned scholars and brahmanas therefore always refer to them as satvata-
samhitas. The original speaker of these scriptures is Narayana, the 
Supreme Personality of Godhead. This is especially mentioned in the 
Moksa-dharma (349.68), which is part of the Santi-parva of the 
Mahabharata. Liberated sages like Narada and Vyasa, who are free from 
the four defects of conditioned souls, are the propagators of these 
scriptures. Sri Narada Muni is the original speaker of the Pancaratra-
sastra. Srimad-Bhagavatam is also considered a satvata-samhita. Indeed, 
Sri Caitanya Mahaprabhu declared, srimad-bhagavatam puranam amalam: "
Srimad-Bhagavatam is a spotless Purana." Malicious editors and scholars 
who attempt to misrepresent the Pancaratra-sastras to refute their 
regulations are most abominable. In the modern age, such malicious 
scholars have even commented misleadingly upon the Bhagavad-gita, which 
was spoken by Krsna, to prove that there is no Krsna. How the Mayavadis 
have misrepresented the pancaratrika-vidhi will be shown below.
 
(1) In commenting on Vedanta-sutra 2.2.42, Sripada Sankaracarya has 
claimed that Sankarsana is a jiva, an ordinary living entity, but there 
is no evidence in any Vedic scripture that devotees of the Lord have 
ever said that Sankarsana is an ordinary living entity. He is an 
infallible plenary expansion of the Supreme Personality of Godhead in 
the Visnu category, and He is beyond the creation of material nature. He 
is the original source of the living entities. The Upanisads declare, 
nityo nityanam cetanas cetananam: (Katha Upanisad 2.2.13) "He is the 
supreme living entity among all the living entities." Therefore He is 
vibhu-caitanya, the greatest. He is directly the cause of the cosmic 
manifestation and the infinitesimal living beings. He is the infinite 
living entity, and ordinary living entities are infinitesimal. Therefore 
He is never to be considered an ordinary living being, for that would be 
against the conclusion of the authorized scriptures. The living entities 
are also beyond the limitations of birth and death. This is the version 
of the Vedas, and it is accepted by those who follow scriptural 
injunctions and who have actually descended in the disciplic succession.
 
(2) In answer to Sankaracarya's commentary on Vedanta-sutra 2.2.43, it 
must be said that the original Visnu of all the Visnu categories, which 
are distributed in several ways, is Mula-sankarsana. Mula means "the 
original." Sankarsana is also Visnu, but from Him all other Visnus 
expand. This is confirmed in the Brahma-samhita (5.46), wherein it is 
said that just as a flame transferred from another flame acts like the 
original, so the Visnus who emanate from Mulasankarsana are as good as 
the original Visnu. One should worship that Supreme Personality of 
Godhead, Govinda, who thus expands Himself.
 
(3) In reply to the commentary of Sankaracarya on the forty-fourth 
aphorism, it may be said that no pure devotees strictly following the 
principles of the Pancaratra will ever accept the statement that all the 
expansions of Visnu are different identities, for this idea is 
completely false. Even Sripada Sankaracarya, in his commentary on the 
forty-second aphorism, has accepted that the Personality of Godhead can 
automatically expand Himself variously. Therefore his commentary on the 
forty-second aphorism and his commentary on the forty-fourth aphorism 
are contradictory. It is a defect of Mayavada commentaries that they 
make one statement in one place and a contradictory statement in another 
place as a tactic to refute the Bhagavata school. Thus Mayavadi 
commentators do not even follow regulative principles. It should be 
noted that the Bhagavata school accepts the quadruple forms of Narayana, 
but that does not mean that it accepts many Gods. Devotees know 
perfectly well that the Absolute Truth, the Supreme Personality of 
Godhead, is one without a second. They are never pantheists, worshipers 
of many Gods, for this is against the injunction of the Vedas. Devotees 
completely believe, with strong faith, that Narayana is transcendental 
and has inconceivable proprietorship of various transcendental potencies.
 We therefore recommend that scholars consult the Laghu-bhagavatamrta of 
Srila Rupa Gosvami, where these ideas are explicitly stated. Sripada 
Sankaracarya has tried to prove that Vasudeva, Sankarsana, Pradyumna and 
Aniruddha expand through cause and effect. He has compared Them with 
earth and earthen pots. That is completely ignorant, however, for there 
is no such thing as cause and effect in Their expansions (nanyad yat sad-
asat-param). The Kurma Purana also confirms, deha-dehi-vibhedo 'yam 
nesvare vidyate kvacit: "There is no difference between body and soul in 
the Supreme Personality of Godhead." Cause and effect are material. For 
example, it is seen that a father's body is the cause of a son's body, 
but the soul is neither cause nor effect. On the spiritual platform 
there are none of the differences we find in cause and effect. Since all 
the forms of the Supreme Personality of Godhead are spiritually supreme, 
They are equally controllers of material nature. Standing on the fourth 
dimension, They are predominating figures on the transcendental platform.
 There is no trace of material contamination in Their expansions because 
material laws cannot influence Them. There is no such rule as cause and 
effect outside of the material world. Therefore the understanding of 
cause and effect cannot approach the full, transcendental, complete 
expansions of the Supreme Personality of Godhead. The Vedic literature 
proves this:
 
om purnam adah purnam idam purnat purnam udacyate
purnasya purnam adaya purnam evavasisyate
 [Iso Invocation]
 
"The Personality of Godhead is perfect and complete, and because He is 
completely perfect, all emanations from Him, such as this phenomenal 
world, are perfectly equipped as complete wholes. Whatever is produced 
of the complete whole is also complete by itself. Because He is the 
complete whole, even though so many complete units emanate from Him, He 
remains the complete balance." (Brhad-aranyaka Upanisad 5.1) It is most 
apparent that nondevotees violate the rules and regulations of 
devotional service to equate the whole cosmic manifestation, which is 
the external feature of Visnu, with the Supreme Personality of Godhead, 
who is the controller of maya, or with His quadruple expansions. 
Equating maya with spirit, or maya with the Lord, is a sign of atheism. 
The cosmic creation, which manifests life in forms from Brahma to the 
ant, is the external feature of the Supreme Lord. It comprises one 
fourth of the Lord's energy, as confirmed in the Bhagavad-gita (ekamsena 
sthito jagat [Bg. 10.42]). The cosmic manifestation of the illusory 
energy is material nature, and everything within material nature is made 
of matter. Therefore, one should not try to compare the expansions of 
material nature to the catur-vyuha, the quadruple expansions of the 
Personality of Godhead, but unfortunately the Mayavadi school 
unreasonably attempts to do this.
 
(4) To answer Sankaracarya's commentary on Vedanta-sutra 2.2.45, the 
substance of the transcendental qualities and their spiritual nature is 
described in the Laghu-bhagavatamrta (Purva 5.208–214) as follows: "Some 
say that transcendence must be void of all qualities because qualities 
are manifested only in matter. According to them, all qualities are like 
temporary, flickering mirages. But this is not acceptable. Since the 
Supreme Personality of Godhead is absolute, His qualities are 
nondifferent from Him. His form, name, qualities and everything else 
pertaining to Him are as spiritual as He is. Every qualitative expansion 
of the absolute Personality of Godhead is identical with Him. Since the 
Absolute Truth, the Personality of Godhead, is the reservoir of all 
pleasure, all the transcendental qualities that expand from Him are also 
reservoirs of pleasure. This is confirmed in the scripture known as 
Brahma-tarka, which states that the Supreme Lord Hari is qualified by 
Himself, and therefore Visnu and His pure devotees and their 
transcendental qualities cannot be different from their persons. In the 
Visnu Purana Lord Visnu is worshiped in the following words: ‘Let the 
Supreme Personality of Godhead be merciful toward us. His existence is 
never infected by material qualities.' In the same Visnu Purana it is 
also said that all the qualities attributed to the Supreme Lord, such as 
knowledge, opulence, beauty, strength and influence, are known to be 
nondifferent from Him. This is also confirmed in the Padma Purana, which 
explains that whenever the Supreme Lord is described as having no 
qualities, this should be understood to indicate that He is devoid of 
material qualities. In the First Canto of Srimad-Bhagavatam (1.16.29) it 
is said, ‘O Dharma, protector of religious principles, all noble and 
sublime qualities are eternally manifested in the person of Krsna, and 
devotees and transcendentalists who aspire to become faithful also 
desire to possess such transcendental qualities.'" It is therefore to be 
understood that Lord Sri Krsna, the transcendental form of absolute 
bliss, is the fountainhead of all pleasurable transcendental qualities 
and inconceivable potencies. In this connection we may recommend 
references to Srimad-Bhagavatam, Third Canto, Chapter Twenty-six, verses 
21, 25, 27 and 28.
 
Sripada Ramanujacarya has also refuted the arguments of Sankara in his 
own commentary on the Vedanta-sutra, which is known as the Sri-bhasya: "
Sripada Sankaracarya has tried to equate the Pancaratras with the 
philosophy of the atheist Kapila, and thus he has tried to prove that 
the Pancaratras contradict the Vedic injunctions. The Pancaratras state 
that the personality of jiva called Sankarsana has emerged from Vasudeva,
 the supreme cause of all causes, that Pradyumna, the mind, has come 
from Sankarsana, and that Aniruddha, the ego, has come from Pradyumna. 
But one cannot say that the living entity (jiva) takes birth or is 
created, for such a statement is against the injunction of the Vedas. As 
stated in the Katha Upanisad (2.18), living entities, as individual 
spiritual souls, can have neither birth nor death. All Vedic literature 
declares that the living entities are eternal. Therefore when it is said 
that Sankarsana is jiva, this indicates that He is the predominating 
Deity of the living entities. Similarly, Pradyumna is the predominating 
Deity of the mind, and Aniruddha is the predominating Deity of the ego.
 
"It has been said that Pradyumna, the mind, was produced from Sankarsana.
 But if Sankarsana were a living entity, this could not be accepted, 
because a living entity cannot be the cause of the mind. The Vedic 
injunctions state that everything -- including life, mind and the senses 
-- comes from the Supreme Personality of Godhead. It is impossible for 
the mind to be produced by a living entity, for the Vedas state that 
everything comes from the Absolute Truth, the Supreme Lord.
 
"Sankarsana, Pradyumna and Aniruddha have all the potent features of the 
absolute Personality of Godhead, according to the revealed scriptures, 
which contain undeniable facts that no one can refute. Therefore these 
members of the quadruple manifestation are never to be considered 
ordinary living beings. Each of Them is a plenary expansion of the 
Absolute Godhead, and thus each is identical with the Supreme Lord in 
knowledge, opulence, energy, influence, prowess and potencies. The 
evidence of the Pancaratras cannot be neglected. Only untrained persons 
who have not genuinely studied the Pancaratras think that the 
Pancaratras contradict the srutis regarding the birth or beginning of 
the living entity. In this connection, we must accept the verdict of 
Srimad-Bhagavatam, which says, ‘The absolute Personality of Godhead, who 
is known as Vasudeva and who is very affectionate toward His surrendered 
devotees, expands Himself in quadruple forms who are subordinate to Him 
and at the same time identical with Him in all respects.' The Pauskara-
samhita states, ‘The scriptures that recommend that brahmanas worship 
the quadruple forms of the Supreme Personality of Godhead are called 
agamas [authorized Vedic literatures].' In all Vaisnava literature it is 
said that worshiping these quadruple forms is as good as worshiping the 
Supreme Personality of Godhead Vasudeva, who in His different expansions,
 complete in six opulences, can accept offerings from His devotees of 
the results of their prescribed duties. Worshiping the expansions for 
pastimes, such as Nrsimha, Rama, Sesa and Kurma, promotes one to the 
worship of the Sankarsana quadruple. From that position one is raised to 
the platform of worshiping Vasudeva, the Supreme Brahman. In the 
Pauskara-samhita it is said, ‘If one fully worships according to the 
regulative principles, one can attain the Supreme Personality of Godhead,
 Vasudeva.' It is to be accepted that Sankarsana, Pradyumna and 
Aniruddha are as good as Lord Vasudeva, for They all have inconceivable 
power and can accept transcendental forms like Vasudeva. Sankarsana, 
Pradyumna and Aniruddha are never born, but They can manifest Themselves 
in various incarnations before the eyes of pure devotees. This is the 
conclusion of all Vedic literature. That the Lord can manifest Himself 
before His devotees by His inconceivable power is not against the 
teaching of the Pancaratras. Since Sankarsana, Pradyumna and Aniruddha 
are, respectively, the predominating Deities of all living entities, the 
total mind and the total ego, the designation of Sankarsana, Pradyumna 
and Aniruddha as ‘jiva,' ‘mind' and ‘ego' are never contradictory to the 
statements of the scriptures. These terms identify these Deities, just 
as the terms ‘sky' and ‘light' sometimes identify the Absolute Brahman.
 
"The scriptures completely deny the birth or production of the living 
entity. In the Parama-samhita it is described that material nature, 
which is used for others' purposes, is factually inert and always 
subject to transformation. The field of material nature is the arena of 
the activities of fruitive actors, and since the material field is 
externally related with the Supreme Personality of Godhead, it is also 
eternal. In every samhita, the jiva (living entity) has been accepted as 
eternal, and in the Pancaratras the birth of the jiva is completely 
denied. Anything that is produced must also be annihilated. Therefore if 
we accept the birth of the living entity, we also have to accept his 
annihilation. But since the Vedic literatures say that the living entity 
is eternal, one should not think the living being to be produced at a 
certain time. In the beginning of the Parama-samhita it is definitely 
stated that the face of material nature is constantly changeable. 
Therefore ‘beginning,' ‘annihilation' and all such terms are applicable 
only in the material nature.
 
"Considering all these points, one should understand that Sankaracarya's 
statement that Sankarsana is born as a jiva is completely against the 
Vedic statements. His assertions are completely refuted by the above 
arguments. In this connection the commentary of Sridhara Svami on Srimad-
Bhagavatam (3.1.34) is very helpful."
 
For a detailed refutation of Sankaracarya's arguments attempting to 
prove Sankarsana an ordinary living being, one may refer to Srimat 
Sudarsanacarya's commentary on the Sri-bhasya, which is known as the 
Sruta-prakasika.
 
The original quadruple forms -- Krsna, Baladeva, Pradyumna and Aniruddha 
-- expand into another quadruple, which is present in the Vaikuntha 
planets of the spiritual sky. Therefore the quadruple forms in the 
spiritual sky are the second manifestation of the original quadruple in 
Dvaraka. As explained above, Vasudeva, Sankarsana, Pradyumna and 
Aniruddha are all changeless, transcendental plenary expansions of the 
Supreme Lord who have no relation to the material modes. The Sankarsana 
form in the second quadruple is not only a representation of Balarama 
but also the original cause of the Causal Ocean, where Karanodakasayi 
Visnu lies asleep, breathing out the seeds of innumerable universes.
 
In the spiritual sky there is a spiritual creative energy technically 
called suddha-sattva, which is a pure spiritual energy that sustains all 
the Vaikuntha planets with the full opulences of knowledge, wealth, 
prowess, etc. All these actions of suddha-sattva display the potencies 
of Maha-sankarsana, who is the ultimate reservoir of all individual 
living entities who are suffering in the material world. When the cosmic 
creation is annihilated, the living entities, who are indestructible by 
nature, rest in the body of Maha-sankarsana. Sankarsana is therefore 
sometimes called the total jiva. As spiritual sparks, the living 
entities have the tendency to be inactive in the association of the 
material energy, just as sparks of a fire have the tendency to be 
extinguished as soon as they leave the fire. The spiritual nature of the 
living being can be rekindled, however, in association with the Supreme 
Being. Because the living being can appear either in matter or in spirit,
 the jiva is called the marginal potency.
 
Sankarsana is the origin of Karana Visnu, who is the original form who 
creates the universes, and that Sankarsana is but a plenary expansion of 
Sri Nityananda Rama.
 
Adi 5.42
 
TEXT 42
 
TEXT
 
tanha ye ramera rupa -- maha-sankarsana
cic-chakti-asraya tinho, karanera karana
SYNONYMS
 
tanha -- there; ye -- which; ramera rupa -- the personal feature of 
Balarama; maha-sankarsana -- Maha-sankarsana; cit-sakti-asraya -- the 
shelter of the spiritual potency; tinho -- He; karanera karana -- the 
cause of all causes.
 
TRANSLATION
 
There [in the spiritual sky] the personal feature of Balarama called 
Maha-sankarsana is the shelter of the spiritual energy. He is the 
primary cause, the cause of all causes.
 
Adi 5.43
 
TEXT 43
 
TEXT
 
cic-chakti-vilasa eka -- ‘suddha-sattva' nama
suddha-sattva-maya yata vaikunthadi-dhama
SYNONYMS
 
cit-sakti-vilasa -- pastimes in the spiritual energy; eka -- one; suddha-
sattva nama -- named suddha-sattva, pure existence, free from material 
contamination; suddha-sattva-maya -- of purely spiritual existence; yata 
-- all; vaikuntha-adi-dhama -- the spiritual planets, known as 
Vaikunthas.
 
TRANSLATION
 
One variety of the pastimes of the spiritual energy is described as pure 
goodness [visuddha-sattva]. It comprises all the abodes of Vaikuntha.
 
Adi 5.44
 
TEXT 44
 
TEXT
 
sad-vidhaisvarya tanha sakala cinmaya
sankarsanera vibhuti saba, janiha niscaya
SYNONYMS
 
sat-vidha-aisvarya -- six kinds of opulences; tanha -- there; sakala cit-
maya -- everything spiritual; sankarsanera -- of Lord Sankarsana; 
vibhuti saba -- all different opulences; janiha niscaya -- know 
certainly.
 
TRANSLATION
 
The six attributes are all spiritual. Know for certain that they are all 
manifestations of the opulence of Sankarsana.
 
Adi 5.45
 
TEXT 45
 
TEXT
 
‘jiva'-nama tatasthakhya eka sakti haya
maha-sankarsana -- saba jivera asraya
SYNONYMS
 
jiva -- the living entity; nama -- named; tata-stha-akhya -- known as 
the marginal potency; eka -- one; sakti -- energy; haya -- is; maha-
sankarsana -- Maha-sankarsana; saba -- all; jivera -- of living entities;
 asraya -- the shelter.
 
TRANSLATION
 
There is one marginal potency, known as the jiva. Maha-sankarsana is the 
shelter of all jivas.
 
Adi 5.46
 
TEXT 46
 
TEXT
 
yanha haite visvotpatti, yanhate pralaya
sei purusera sankarsana samasraya
SYNONYMS
 
yanha haite -- from whom; visva-utpatti -- the creation of the material 
cosmic manifestation; yanhate -- in whom; pralaya -- merging; sei 
purusera -- of that Supreme Personality of Godhead; sankarsana -- 
Sankarsana; samasraya -- the original shelter.
 
TRANSLATION
 
Sankarsana is the original shelter of the purusa, from whom this world 
is created and in whom it is dissolved.
 
Adi 5.47
 
TEXT 47
 
TEXT
 
sarvasraya, sarvadbhuta, aisvarya apara
‘ananta' kahite nare mahima yanhara
SYNONYMS
 
sarva-asraya -- the shelter of everything; sarva-adbhuta -- wonderful in 
every respect; aisvarya -- opulences; apara -- unfathomed; ananta -- 
Ananta Sesa; kahite nare -- cannot speak; mahima yanhara -- the glories 
of whom.
 
TRANSLATION
 
He [Sankarsana] is the shelter of everything. He is wonderful in every 
respect, and His opulences are infinite. Even Ananta cannot describe His 
glory.
 
Adi 5.48
 
TEXT 48
 
TEXT
 
turiya, visuddha-sattva, ‘sankarsana' nama
tinho yanra amsa, sei nityananda-rama
SYNONYMS
 
turiya -- transcendental; visuddha-sattva -- pure existence; sankarsana 
nama -- named Sankarsana; tinho yanra amsa -- of whom that Sankarsana is 
also a partial expansion; sei nityananda-rama -- that person is known as 
Balarama or Nityananda.
 
TRANSLATION
 
That Sankarsana, who is transcendental pure goodness, is a partial 
expansion of Nityananda Balarama.
 
Adi 5.49
 
TEXT 49
 
TEXT
 
astama slokera kaila sanksepe vivarana
navama slokera artha suna diya mana
SYNONYMS
 
astama -- eighth; slokera -- of the verse; kaila -- I have done; 
sanksepe -- in brief; vivarana -- description; navama -- the ninth; 
slokera -- of the verse; artha -- the meaning; suna -- please hear; diya 
mana -- with mental attention.
 
TRANSLATION
 
I have briefly explained the eighth verse. Now please listen with 
attention as I explain the ninth verse.
 
Adi 5.50
 
TEXT 50
 
TEXT
 
maya-bhartajanda-sanghasrayangah
sete saksat karanambhodhi-madhye
yasyaikamsah sri-puman adi-devas
tam sri-nityananda-ramam prapadye
SYNONYMS
 
maya-bharta -- the master of the illusory energy; aja-anda-sangha -- of 
the multitude of universes; asraya -- the shelter; angah -- whose body; 
sete -- He lies; saksat -- directly; karana-ambhodhi-madhye -- in the 
midst of the Causal Ocean; yasya -- whose; eka-amsah -- one portion; sri-
puman -- the Supreme Person; adi-devah -- the original purusa 
incarnation; tam -- to Him; sri-nityananda-ramam -- to Lord Balarama in 
the form of Lord Nityananda; prapadye -- I surrender.
 
TRANSLATION
 
I offer my full obeisances unto the feet of Sri Nityananda Rama, whose 
partial representation called Karanodakasayi Visnu, lying on the Karana 
Ocean, is the original purusa, the master of the illusory energy, and 
the shelter of all the universes.
 
Adi 5.51
 
TEXT 51
 
TEXT
 
vaikuntha-bahire yei jyotir-maya dhama
tahara bahire ‘karanarnava' nama
SYNONYMS
 
vaikuntha-bahire -- outside the Vaikuntha planets; yei -- that; jyotih-
maya dhama -- impersonal Brahman effulgence; tahara bahire -- outside 
that effulgence; karana-arnava nama -- an ocean called Karana.
 
TRANSLATION
 
Outside the Vaikuntha planets is the impersonal Brahman effulgence, and 
beyond that effulgence is the Karana Ocean, or Causal Ocean.
 
PURPORT
 
The impersonal glowing effulgence known as impersonal Brahman is the 
outer space of the Vaikuntha planets in the spiritual sky. Beyond that 
impersonal Brahman is the great Causal Ocean, which lies between the 
material and spiritual skies. The material nature is a by-product of 
this Causal Ocean.
 
Karanodakasayi Visnu, who lies on the Causal Ocean, creates the 
universes merely by glancing upon material nature. Therefore Krsna 
personally has nothing to do with the material creation. The Bhagavad-
gita confirms that the Lord glances over material nature and thus she 
produces the many material universes. Neither Krsna in Goloka nor 
Narayana in Vaikuntha comes directly in contact with the material 
creation. They are completely aloof from the material energy.
 
It is the function of Maha-sankarsana in the form of Karanodakasayi 
Visnu to glance over the material creation, which is situated beyond the 
limits of the Causal Ocean. Material nature is connected with the 
Personality of Godhead by His glance over her and nothing more. It is 
said that she is impregnated by the energy of His glance. The material 
energy, maya, never even touches the Causal Ocean, for the Lord's glance 
focuses upon her from a great distance away.
 
The glancing power of the Lord agitates the entire cosmic energy, and 
thus its actions begin at once. This indicates that matter, however 
powerful she may be, has no power by herself. Her activity begins by the 
grace of the Lord, and then the entire cosmic creation is manifested in 
a systematic way. The example of a woman's conception can help us 
understand this subject to a certain extent. The mother is passive, but 
the father puts his energy within the mother, and thus she conceives. 
She supplies the ingredients for the birth of the child in her womb. 
Similarly, the Lord activates material nature, which then supplies the 
ingredients for cosmic development.
 
Material nature has two different phases. The aspect called pradhana 
supplies the material ingredients for cosmic development, and the aspect 
called maya causes the manifestation of her ingredients, which are 
temporary, like foam in the ocean. In reality, the temporary 
manifestations of material nature are originally caused by the spiritual 
glance of the Lord. The Personality of Godhead is the direct, or remote, 
cause of creation, and material nature is the indirect, or immediate, 
cause. Materialistic scientists, puffed-up by the magical changes their 
so-called inventions have brought about, cannot see the real potency of 
Godhead behind matter. Therefore the jugglery of science is gradually 
leading people to a godless civilization at the cost of the goal of 
human life. Having missed the goal of life, materialists run after self-
sufficiency, not knowing that material nature is already self-sufficient 
by the grace of God. Thus creating a colossal hoax in the name of 
civilization, they create an imbalance in the natural self-sufficiency 
of material nature.
 
To think of material nature as all in all, not knowing the original 
cause, is ignorance. Lord Caitanya appeared in order to dissipate this 
darkness of ignorance by igniting the spark of spiritual life that can, 
by His causeless mercy, enlighten the entire world.
 
To explain how maya acts by Krsna's power, the author of Sri Caitanya-
caritamrta gives the example of an iron rod in a fire: although the rod 
is not fire, it becomes red-hot and acts like fire itself. Similarly, 
all the actions and reactions of material nature are not actually the 
work of material nature but are actions and reactions of the energy of 
the Supreme Lord manifested through matter. The power of electricity is 
transmitted through the medium of copper, but this does not mean that 
the copper is electricity. The power is generated at a powerhouse under 
the control of an expert living being. Similarly, behind all the 
jugglery of the natural laws is a great living being, who is a person 
like the mechanical engineer in the powerhouse. It is by His 
intelligence that the entire cosmic creation moves in a systematic way.
 
The modes of nature, which directly cause material actions, are also 
originally activated by Narayana. A simple example will explain how this 
is so: When a potter manufactures a pot from clay, the potter's wheel, 
his tools and the clay are the immediate causes of the pot, but the 
potter is the chief cause. Similarly, Narayana is the chief cause of all 
material creations, and the material energy supplies the ingredients of 
matter. Therefore without Narayana, all other causes are useless, just 
as the potter's wheel and tools are useless without the potter himself. 
Since materialistic scientists ignore the Personality of Godhead, it is 
as if they were concerned with the potter's wheel and its rotation, the 
potter's tools and the ingredients for the pots, but had no knowledge of 
the potter himself. Therefore modern science has created an imperfect, 
godless civilization that is in gross ignorance of the ultimate cause. 
Scientific advancement should have a great goal to attain, and that 
great goal should be the Personality of Godhead. In the Bhagavad-gita it 
is said that after conducting research for many, many births, great men 
of knowledge who stress the importance of experimental thought can know 
the Personality of Godhead, who is the cause of all causes. When one 
knows Him perfectly, one surrenders unto Him and then becomes a mahatma.
 
Adi 5.52
 
TEXT 52
 
TEXT
 
vaikuntha bediya eka ache jala-nidhi
ananta, apara -- tara nahika avadhi
SYNONYMS
 
vaikuntha -- the spiritual planets of Vaikuntha; bediya -- surrounding; 
eka -- one; ache -- there is; jala-nidhi -- ocean of water; ananta -- 
unlimited; apara -- unfathomed; tara -- of that; nahika -- no; avadhi -- 
limitation.
 
TRANSLATION
 
Surrounding Vaikuntha is a mass of water that is endless, unfathomed and 
unlimited.
 
Adi 5.53
 
TEXT 53
 
TEXT
 
vaikunthera prthivy-adi sakala cinmaya
mayika bhutera tathi janma nahi haya
SYNONYMS
 
vaikunthera -- of the spiritual world; prthivi-adi -- earth, water, etc.;
 sakala -- all; cit-maya -- spiritual; mayika -- material; bhutera -- of 
elements; tathi -- there; janma -- generation; nahi haya -- there is not.
 
TRANSLATION
 
The earth, water, fire, air and ether of Vaikuntha are all spiritual. 
Material elements are not found there.
 
Adi 5.54
 
TEXT 54
 
TEXT
 
cinmaya-jala sei parama karana
yara eka kana ganga patita-pavana
SYNONYMS
 
cit-maya -- spiritual; jala -- water; sei -- that; parama karana -- 
original cause; yara -- of which; eka -- one; kana -- drop; ganga -- the 
sacred Ganges; patita-pavana -- the deliverer of fallen souls.
 
TRANSLATION
 
The water of the Karana Ocean, which is the original cause, is therefore 
spiritual. The sacred Ganges, which is but a drop of it, purifies the 
fallen souls.
 
Adi 5.55
 
TEXT 55
 
TEXT
 
sei ta' karanarnave sei sankarsana
apanara eka amse karena sayana
SYNONYMS
 
sei -- that; ta' -- certainly; karana-arnave -- in the ocean of cause, 
or Causal Ocean; sei -- that; sankarsana -- Lord Sankarsana; apanara -- 
of His own; eka -- one; amse -- by the part; karena sayana -- lies down.
 
TRANSLATION
 
In that ocean lies a plenary portion of Lord Sankarsana.
 
Adi 5.56
 
TEXT 56
 
TEXT
 
mahat-srasta purusa, tinho jagat-karana
adya-avatara kare mayaya iksana
SYNONYMS
 
mahat-srasta -- the creator of the total material energy; purusa -- the 
person; tinho -- He; jagat-karana -- the cause of the material cosmic 
manifestation; adya -- original; avatara -- incarnation; kare -- does; 
mayaya -- over the material energy; iksana -- glance.
 
TRANSLATION
 
He is known as the first purusa, the creator of the total material 
energy. He, the cause of the universes, the first incarnation, casts His 
glance over maya.
 
Adi 5.57
 
TEXT 57
 
TEXT
 
maya-sakti rahe karanabdhira bahire
karana-samudra maya parasite nare
SYNONYMS
 
maya-sakti -- material energy; rahe -- remains; karana-abdhira -- to the 
Causal Ocean; bahire -- external; karana-samudra -- the Causal Ocean; 
maya -- material energy; parasite nare -- cannot touch.
 
TRANSLATION
 
Maya-sakti resides outside the Karana Ocean. Maya cannot touch its 
waters.
 
Adi 5.58
 
TEXT 58
 
TEXT
 
sei ta' mayara dui-vidha avasthiti
jagatera upadana ‘pradhana', prakrti
SYNONYMS
 
sei -- that; ta' -- certainly; mayara -- of the material energy; dui-
vidha -- two varieties; avasthiti -- existence; jagatera -- of the 
material world; upadana -- the ingredients; pradhana -- named pradhana; 
prakrti -- material nature.
 
TRANSLATION
 
Maya has two varieties of existence. One is called pradhana or prakrti. 
It supplies the ingredients of the material world.
 
PURPORT
 
Maya, the external energy of the Supreme Personality of Godhead, is 
divided into two parts. Maya is both the cause of the cosmic 
manifestation and the agent who supplies its ingredients. As the cause 
of the cosmic manifestation she is known as maya, and as the agent 
supplying the ingredients of the cosmic manifestation she is known as 
pradhana. An explicit description of these divisions of the external 
energy is given in Srimad-Bhagavatam (11.24.1–4). Elsewhere in Srimad-
Bhagavatam (10.63.26) the ingredients and cause of the material cosmic 
manifestation are described as follows:
 
kalo daivam karma jivah svabhavo
dravyam ksetram prana atma vikarah
tat-sanghato bija-roha-pravahas
tvan-mayaisa tan-nisedham prapadye
 
"O my Lord! Time, activity, providence and nature are four parts of the 
causal aspect [maya] of the external energy. The conditioned vital force,
 the subtle material ingredients called the dravya, and material nature (
which is the field of activity where the false ego acts as the soul), as 
well as the eleven senses and five elements (earth, water, fire, air and 
ether), which are the sixteen ingredients of the body -- these are the 
ingredient aspect of maya. The body is generated from activity, and 
activity is generated from the body, just as a tree is generated from a 
seed that is generated from a tree. This reciprocal cause and effect is 
called maya. My dear Lord, You can save me from this cycle of cause and 
effect. I worship Your lotus feet."
 
Although the living entity is primarily related to the causal portion of 
maya, he is nevertheless conducted by the ingredients of maya. Three 
forces work in the causal portion of maya: knowledge, desire and 
activity. The material ingredients are a manifestation of maya as 
pradhana. In other words, when the three qualities of maya are in a 
dormant stage, they exist as prakrti, avyakta or pradhana. The word 
avyakta, referring to the nonmanifested, is another name of pradhana. In 
the avyakta stage, material nature is without varieties. Varieties are 
manifested by the pradhana portion of maya. The word pradhana is 
therefore more important than avyakta or prakrti.
 
Adi 5.59
 
TEXT 59
 
TEXT
 
jagat-karana nahe prakrti jada-rupa
sakti sancariya tare krsna kare krpa
SYNONYMS
 
jagat -- of the material world; karana -- the cause; nahe -- cannot be; 
prakrti -- the material nature; jada-rupa -- dull, without action; sakti 
-- energy; sancariya -- infusing; tare -- unto the dull material nature; 
krsna -- Lord Krsna; kare -- shows; krpa -- mercy.
 
TRANSLATION
 
Because prakrti is dull and inert, it cannot actually be the cause of 
the material world. But Lord Krsna shows His mercy by infusing His 
energy into the dull, inert material nature.
 
Adi 5.60
 
TEXT 60
 
TEXT
 
krsna-saktye prakrti haya gauna karana
agni-saktye lauha yaiche karaye jarana
SYNONYMS
 
krsna-saktye -- by the energy of Krsna; prakrti -- the material nature; 
haya -- becomes; gauna -- indirect; karana -- cause; agni-saktye -- by 
the energy of fire; lauha -- iron; yaiche -- just as; karaye -- becomes; 
jarana -- powerful or red-hot.
 
TRANSLATION
 
Thus prakrti, by the energy of Lord Krsna, becomes the secondary cause, 
just as iron becomes red-hot by the energy of fire.
 
Adi 5.61
 
TEXT 61
 
TEXT
 
ataeva krsna mula-jagat-karana
prakrti -- karana yaiche aja-gala-stana
SYNONYMS
 
ataeva -- therefore; krsna -- Lord Krsna; mula -- original; jagat-karana 
-- the cause of the cosmic manifestation; prakrti -- material nature; 
karana -- cause; yaiche -- exactly like; aja-gala-stana -- nipples on 
the neck of a goat.
 
TRANSLATION
 
Therefore Lord Krsna is the original cause of the cosmic manifestation. 
Prakrti is like the nipples on the neck of a goat, for they cannot give 
any milk.
 
PURPORT
 
The external energy, composed of pradhana or prakrti as the ingredient-
supplying portion and maya as the causal portion, is known as maya-sakti.
 Inert material nature is not the actual cause of the material 
manifestation, for Karanarnavasayi, Maha-Visnu, the plenary expansion of 
Krsna, activates all the ingredients. It is in this way that material 
nature has the power to supply the ingredients. The example given is 
that iron has no power to heat or burn, but after coming in contact with 
fire the iron becomes red-hot and can then diffuse heat and burn other 
things. Material nature is like iron, for it has no independence to act 
without the touch of Visnu, who is compared to fire. Lord Visnu 
activates material nature by the power of His glance, and then the 
ironlike material nature becomes a material-supplying agent just as iron 
made red-hot becomes a burning agent. Material nature cannot 
independently become an agent for supplying the material ingredients. 
This is more clearly explained by Sri Kapiladeva, an incarnation of 
Godhead, in Srimad-Bhagavatam (3.28.40):
 
yatholmukad visphulingad dhumad vapi sva-sambhavat
apy atmatvenabhimatad yathagnih prthag ulmukat
 
"Although smoke, flaming wood, and sparks are all considered together as 
ingredients of a fire, the flaming wood is nevertheless different from 
the fire, and the smoke is different from the flaming wood." The 
material elements (earth, water, fire, etc.) are like smoke, the living 
entities are like sparks, and material nature as pradhana is like the 
flaming wood. But all of them together are recipients of power from the 
Supreme Personality of Godhead and are thus able to manifest their 
individual capacities. In other words, the Supreme Personality of 
Godhead is the origin of all manifestations. Material nature can supply 
only when it is activated by the glance of the Supreme Personality of 
Godhead.
 
Just as a woman can deliver a child after being impregnated by the semen 
of a man, so material nature can supply the material elements after 
being glanced upon by Maha-Visnu. Therefore pradhana cannot be 
independent of the superintendence of the Supreme Personality of Godhead.
 This is confirmed in the Bhagavad-gita (9.10): mayadhyaksena prakrtih 
suyate sa-caracaram. Prakrti, the total material energy, works under the 
superintendence of the Lord. The original source of the material 
elements is Krsna. Therefore the attempt of the atheistic Sankhya 
philosophers to consider material nature the source of these elements, 
forgetting Krsna, is useless, like trying to get milk from the 
nipplelike bumps of skin hanging on the neck of a goat.
 
Adi 5.62
 
TEXT 62
 
TEXT
 
maya-amse kahi tare nimitta-karana
seha nahe, yate karta-hetu -- narayana
SYNONYMS
 
maya-amse -- to the other portion of the material nature; kahi -- I say; 
tare -- unto her; nimitta-karana -- immediate cause; seha nahe -- that 
cannot be; yate -- because; karta-hetu -- the original cause; narayana --
 Lord Narayana.
 
TRANSLATION
 
The maya aspect of material nature is the immediate cause of the cosmic 
manifestation. But it cannot be the real cause, for the original cause 
is Lord Narayana.
 
Adi 5.63
 
TEXT 63
 
TEXT
 
ghatera nimitta-hetu yaiche kumbhakara
taiche jagatera karta -- purusavatara
SYNONYMS
 
ghatera -- of the earthen pot; nimitta-hetu -- original cause; yaiche -- 
just as; kumbhakara -- the potter; taiche -- similarly; jagatera karta --
 the creator of the material world; purusa-avatara -- the purusa 
incarnation, or Karanarnavasayi Visnu.
 
TRANSLATION
 
Just as the original cause of an earthen pot is the potter, so the 
creator of the material world is the first purusa incarnation [
Karanarnavasayi Visnu].
 
Adi 5.64
 
TEXT 64
 
TEXT
 
krsna -- karta, maya tanra karena sahaya
ghatera karana -- cakra-dandadi upaya
SYNONYMS
 
krsna -- Lord Krsna; karta -- the creator; maya -- material energy; 
tanra -- His; karena -- does; sahaya -- assistance; ghatera karana -- 
the cause of the earthen pot; cakra-danda-adi -- the wheel, the rod, and 
so on; upaya -- instruments.
 
TRANSLATION
 
Lord Krsna is the creator, and maya only helps Him as an instrument, 
just like the potter's wheel and other instruments, which are the 
instrumental causes of a pot.
 
Adi 5.65
 
TEXT 65
 
TEXT
 
dura haite purusa kare mayate avadhana
jiva-rupa virya tate karena adhana
SYNONYMS
 
dura haite -- from a distance; purusa -- the Supreme Personality of 
Godhead; kare -- does; mayate -- unto the material energy; avadhana -- 
glancing over; jiva-rupa -- the living entities; virya -- seed; tate -- 
in her; karena -- does; adhana -- impregnation.
 
TRANSLATION
 
The first purusa casts His glance at maya from a distance, and thus He 
impregnates her with the seed of life in the form of the living entities.
 
Adi 5.66
 
TEXT 66
 
TEXT
 
eka angabhase kare mayate milana
maya haite janme tabe brahmandera gana
SYNONYMS
 
eka -- one; anga-abhase -- bodily reflection; kare -- does; mayate -- in 
the material energy; milana -- mixture; maya -- the material energy; 
haite -- from; janme -- grows; tabe -- then; brahma-andera gana -- the 
groups of universes.
 
TRANSLATION
 
The reflected rays of His body mix with maya, and thus maya gives birth 
to myriad universes.
 
PURPORT
 
The Vedic conclusion is that the cosmic manifestation visible to the 
eyes of the conditioned soul is caused by the Absolute Truth, the 
Personality of Godhead, through the exertion of His specific energies, 
although in the conclusion of atheistic deliberations this manifested 
cosmic exhibition is attributed to material nature. The energy of the 
Absolute Truth is exhibited in three ways: spiritual, material and 
marginal. The Absolute Truth is identical with His spiritual energy. 
Only when contacted by the spiritual energy can the material energy work 
and the temporary material manifestations thus appear active. In the 
conditioned state the living entities of the marginal energy are a 
mixture of spiritual and material energies. The marginal energy is 
originally under the control of the spiritual energy, but, under the 
control of the material energy, the living entities have been wandering 
in forgetfulness within the material world since time immemorial.
 
The conditioned state is caused by misuse of the individual independence 
of the spiritual platform, for this separates the living entity from the 
association of the spiritual energy. But when the living entity is 
enlightened by the grace of the Supreme Lord or His pure devotee and 
becomes inclined to revive his original state of loving service, he is 
on the most auspicious platform of eternal bliss and knowledge. The 
marginal jiva, or living entity, misuses his independence and becomes 
averse to the eternal service attitude when he independently thinks he 
is not energy but the energetic. This misconception of his own existence 
leads him to the attitude of lording it over material nature.
 
Material nature appears to be just the opposite of the spiritual energy. 
The fact is that the material energy can work only when in contact with 
the spiritual energy. Originally the energy of Krsna is spiritual, but 
it works in diverse ways, like electrical energy, which can exhibit the 
functions of refrigerating or heating through its manifestations in 
different ways. The material energy is spiritual energy covered by a 
cloud of illusion, or maya. Therefore, the material energy is not self-
sufficient in working. Krsna invests His spiritual energy into material 
energy, and then it can act, just as iron can act like fire after being 
heated by fire. The material energy can act only when empowered by the 
spiritual energy.
 
When covered by the cloud of material energy, the living entity, who is 
also a spiritual energy of the Supreme Personality of Godhead, forgets 
about the activities of the spiritual energy and considers all that 
happens in the material manifestation to be wonderful. But a person who 
is engaged in devotional service in full Krsna consciousness and who is 
therefore already situated in the spiritual energy can understand that 
the material energy has no independent powers: whatever actions are 
going on are due to the help of the spiritual energy. The material 
energy, which is a perverted form of the spiritual energy, presents 
everything pervertedly, thus causing misconceptions and duality. 
Material scientists and philosophers conditioned by the spell of 
material nature suppose that material energy acts automatically, and 
therefore they are frustrated, like an illusioned person who tries to 
get milk from the nipplelike bunches of skin on the neck of a goat. As 
there is no possibility of getting milk from these bunches of skin, 
there is similarly no possibility that anyone will be successful in 
understanding the original cause of creation by putting forward theories 
produced by the material energy. Such an attempt is a manifestation of 
ignorance.
 
The material energy of the Supreme Personality of Godhead is called maya,
 or illusion, because in two capacities (by supplying the material 
elements and by causing the material manifestation) it makes the 
conditioned soul unable to understand the real truth of creation. 
However, when a living entity is liberated from the conditioned life of 
matter, he can understand the two different activities of material 
nature, namely covering and bewildering.
 
The origin of creation is the Supreme Personality of Godhead. As 
confirmed in the Bhagavad-gita (9.10), the cosmic manifestation is 
working under the direction of the Supreme Lord, who invests the 
material energy with three material qualities. Agitated by these 
qualities, the elements supplied by the material energy produce 
varieties of things, just as an artist produces varieties of pictures by 
mixing the three colors red, yellow and blue. Yellow represents the 
quality of goodness, red represents passion, and blue represents 
ignorance. Therefore the colorful material creation is but an 
interaction of these three qualities, represented in eighty-one 
varieties of mixtures (3 x 3 equaling 9, 9 x 9 thus equaling 81). 
Deluded by material energy, the conditioned soul, enamored by these 
eighty-one varieties of manifestations, wants to lord it over material 
energy, just as a moth wants to enjoy a fire. This illusion is the net 
result of the conditioned soul's forgetfulness of his eternal 
relationship with the Supreme Personality of Godhead. When conditioned, 
the soul is impelled by the material energy to engage in sense 
gratification, whereas one enlightened by the spiritual energy engages 
himself in the service of the Supreme Lord in his eternal relationship.
 
Krsna is the original cause of the spiritual world, and He is the 
covered cause of the material manifestation. He is also the original 
cause of the marginal potency, the living entities. He is both the 
leader and maintainer of the living entities, who are called the 
marginal potency because they can act under the protection of the 
spiritual energy or under the cover of the material energy. With the 
help of the spiritual energy we can understand that independence is 
visible only in Krsna, who by His inconceivable energy is able to act in 
any way He likes.
 
The Supreme Personality of Godhead is the Absolute Whole, and the living 
entities are parts of the Absolute Whole. This relationship of the 
Supreme Personality of Godhead and the living entities is eternal. One 
should never mistakenly think that the spiritual whole can be divided 
into small parts by the small material energy. The Bhagavad-gita does 
not support this Mayavada theory. Rather, it clearly states that the 
living entities are eternally small fragments of the supreme spiritual 
whole. As a part can never be equal with the whole, so a living entity, 
as a minute fragment of the spiritual whole, cannot be equal at any time 
to the Supreme Whole, the absolute Personality of Godhead. Although the 
Supreme Lord and the living entities are quantitatively related as the 
whole and the parts, the parts are nevertheless qualitatively one with 
the whole. Thus the living entities, although always qualitatively one 
with the Supreme Lord, are in a relative position. The Supreme 
Personality of Godhead is the controller of everything, and the living 
entities are always controlled, either by the spiritual energy or by the 
material energy. Therefore a living entity can never become the 
controller of material or spiritual energies. The natural position of 
the living being is always as a subordinate of the Supreme Personality 
of Godhead. When one agrees to act in such a position, he attains 
perfection in life, but if one rebels against this principle, he is in 
the conditioned state.
 
Adi 5.67
 
TEXT 67
 
TEXT
 
aganya, ananta yata anda-sannivesa
tata-rupe purusa kare sabate prakasa
SYNONYMS
 
aganya -- innumerable; ananta -- unlimited; yata -- all; anda -- 
universes; sannivesa -- groups; tata-rupe -- in as many forms; purusa -- 
the Lord; kare -- does; sabate -- in every one of them; prakasa -- 
manifestation.
 
TRANSLATION
 
The purusa enters each and every one of the countless universes. He 
manifests Himself in as many separate forms as there are universes.
 
Adi 5.68
 
TEXT 68
 
TEXT
 
purusa-nasate yabe bahiraya svasa
nisvasa sahite haya brahmanda-prakasa
SYNONYMS
 
purusa-nasate -- in the nostrils of the Lord; yabe -- when; bahiraya -- 
expels; svasa -- breath; nisvasa sahite -- with that exhalation; haya -- 
there is; brahmanda-prakasa -- manifestation of universes.
 
TRANSLATION
 
When the purusa exhales, the universes are manifested with each outward 
breath.
 
Adi 5.69
 
TEXT 69
 
TEXT
 
punarapi svasa yabe pravese antare
svasa-saha brahmanda paise purusa-sarire
SYNONYMS
 
punarapi -- thereafter; svasa -- breath; yabe -- when; pravese -- enters;
 antare -- within; svasa-saha -- with that inhaled breath; brahmanda -- 
universes; paise -- enter; purusa-sarire -- within the body of the Lord.
 
TRANSLATION
 
Thereafter, when He inhales, all the universes again enter His body.
 
PURPORT
 
In His form as Karanodakasayi Visnu the Lord impregnates material nature 
by His glance. The transcendental molecules of that glance are particles 
of spirit, or spiritual atoms, which appear in different species of life 
according to the seeds of their individual karma from the previous 
cosmic manifestation. And the Lord Himself, by His partial 
representation, creates a body of innumerable universes and again enters 
each of those universes as Garbhodakasayi Visnu. His coming in contact 
with maya is explained in the Bhagavad-gita by a comparison between air 
and the sky. The sky enters everything material, yet it is far away from 
us.
 
Adi 5.70
 
TEXT 70
 
TEXT
 
gavaksera randhre yena trasarenu cale
purusera loma-kupe brahmandera jale
SYNONYMS
 
gavaksera -- of windows of a room; randhre -- within the holes; yena -- 
like; trasarenu -- six atoms together; cale -- moves; purusera -- of the 
Lord; loma-kupe -- in the holes of the hair; brahmandera -- of universes;
 jale -- a network.
 
TRANSLATION
 
Just as atomic particles of dust pass through the openings of a window, 
so the networks of universes pass through the pores of the skin of the 
purusa.
 
Adi 5.71
 
TEXT 71
 
TEXT
 
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vila-ja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
SYNONYMS
 
yasya -- whose; eka -- one; nisvasita -- of breath; kalam -- time; atha -
- thus; avalambya -- taking shelter of; jivanti -- live; loma-vila-jah --
 grown from the hair holes; jagat-anda-nathah -- the masters of the 
universes (the Brahmas); visnuh mahan -- the Supreme Lord, Maha-Visnu; 
sah -- that; iha -- here; yasya -- whose; kala-visesah -- particular 
plenary portion or expansion; govindam -- Lord Govinda; adi-purusam -- 
the original person; tam -- Him; aham -- I; bhajami -- worship.
 
TRANSLATION
 
"The Brahmas and other lords of the mundane worlds appear from the pores 
of Maha-Visnu and remain alive for the duration of His one exhalation. I 
adore the primeval Lord, Govinda, of whom Maha-Visnu is a portion of a 
plenary portion."
 
PURPORT
 
This description of the Lord's creative energy is from the Brahma-
samhita (5.48), which Lord Brahma compiled after his personal 
realization. When Maha-Visnu exhales, the spiritual seeds of the 
universes emanate from Him in the form of molecular particles like those 
that are visible, three times the size of an atom, when sunlight is 
diffused through a small hole. In these days of atomic research it will 
be a worthwhile engagement for atomic scientists to learn from this 
statement how the entire creation develops from the spiritual atoms 
emanating from the body of the Lord.
 
Adi 5.72
 
TEXT 72
 
TEXT
 
kvaham tamo-mahad-aham-kha-caragni-var-bhu-
samvestitanda-ghata-sapta-vitasti-kayah
kvedrg-vidhaviganitanda-paranu-carya-
vatadhva-roma-vivarasya ca te mahitvam
SYNONYMS
 
kva -- where; aham -- I; tamah -- material nature; mahat -- the total 
material energy; aham -- false ego; kha -- ether; cara -- air; agni -- 
fire; vah -- water; bhu -- earth; samvestita -- surrounded by; anda-
ghata -- a potlike universe; sapta-vitasti -- seven vitastis; kayah -- 
body; kva -- where; idrk -- such; vidha -- like; aviganita -- unlimited; 
anda -- universes; para-anu-carya -- moving like the atomic dust; vata-
adhva -- air holes; roma -- of hair on the body; vivarasya -- of the 
holes; ca -- also; te -- Your; mahitvam -- greatness.
 
TRANSLATION
 
"Where am I, a small creature of seven spans the measure of my own hand? 
I am enclosed in the universe composed of material nature, the total 
material energy, false ego, ether, air, water and earth. And what is 
Your glory? Unlimited universes pass through the pores of Your body just 
like particles of dust passing through the opening of a window."
 
PURPORT
 
When Lord Brahma, after having stolen all Krsna's calves and cowherd 
boys, returned and saw that the calves and boys were still roaming with 
Krsna, he offered this prayer (SB 10.14.11) in his defeat. A conditioned 
soul, even one so great as Brahma, who manages the affairs of the entire 
universe, cannot compare to the Personality of Godhead, for He can 
produce numberless universes simply by the spiritual rays emanating from 
the pores of His body. Material scientists should take lessons from the 
utterances of Sri Brahma regarding our insignificance in comparison to 
God. In these prayers of Brahma there is much to learn for those who are 
falsely puffed up by the accumulation of power.
 
Adi 5.73
 
TEXT 73
 
TEXT
 
amsera amsa yei, ‘kala' tara nama
govindera pratimurti sri-balarama
SYNONYMS
 
amsera -- of the part; amsa -- part; yei -- that which; kala -- a kala, 
or part of the plenary portion; tara -- its; nama -- name; govindera -- 
of Lord Govinda; prati-murti -- counterform; sri-balarama -- Lord 
Balarama.
 
TRANSLATION
 
A part of a part of a whole is called a kala. Sri Balarama is the 
counterform of Lord Govinda.
 
Adi 5.74
 
TEXT 74
 
TEXT
 
tanra eka svarupa -- sri-maha-sankarsana
tanra amsa ‘purusa' haya kalate ganana
SYNONYMS
 
tanra -- His; eka -- one; svarupa -- manifestation; sri-maha-sankarsana -
- the great Lord Maha-sankarsana; tanra -- His; amsa -- part; purusa -- 
the Maha-Visnu incarnation; haya -- is; kalate ganana -- counted as a 
kala.
 
TRANSLATION
 
Balarama's own expansion is called Maha-sankarsana, and His fragment, 
the purusa, is counted as a kala, or a part of a plenary portion.
 
Adi 5.75
 
TEXT 75
 
TEXT
 
yanhake ta' kala kahi, tinho maha-visnu
maha-purusavatari tenho sarva-jisnu
SYNONYMS
 
yanhake -- unto whom; ta' -- certainly; kala kahi -- I say kala; tinho --
 He; maha-visnu -- Lord Maha-Visnu; maha-purusavatari -- Maha-Visnu, the 
source of other purusa incarnations; tenho -- He; sarva -- jisnu -- all-
pervading.
 
TRANSLATION
 
I say that this kala is Maha-Visnu. He is the Maha-purusa, who is the 
source of the other purusas and who is all-pervading.
 
Adi 5.76
 
TEXT 76
 
TEXT
 
garbhoda-ksiroda-sayi donhe ‘purusa' nama
sei dui, yanra amsa, -- visnu, visva-dhama
SYNONYMS
 
garbha-uda -- in the ocean known as Garbhodaka within the universe; 
ksira-uda-sayi -- one who lies in the ocean of milk; donhe -- both of 
Them; purusa nama -- known as purusa, Lord Visnu; sei -- those; dui -- 
two; yanra amsa -- whose plenary portions; visnu visva-dhama -- Lord 
Visnu, the abode of the total universes.
 
TRANSLATION
 
Garbhodasayi and Ksirodasayi are both called purusas. They are plenary 
portions of Karanodasayi Visnu, the first purusa, who is the abode of 
all the universes.
 
PURPORT
 
The symptoms of the purusa are described in the Laghu-bhagavatamrta. 
While describing the incarnations of the Supreme Personality of Godhead, 
the author has quoted from the Visnu Purana (6.8.59), where it is said, "
Let me offer my respectful obeisances unto Purusottama, Lord Krsna, who 
is always free from the contamination of the six material dualities; 
whose plenary expansion, Maha-Visnu, glances over matter to create the 
cosmic manifestation; who expands Himself in various transcendental 
forms, all of which are one and the same; who is the master of all 
living entities; who is always free and liberated from the contamination 
of material energy; and who, when He appears in this material world, 
seems one of us, although He has an eternally spiritual, blissful, 
transcendental form." In summarizing this statement, Rupa Gosvami has 
concluded that the plenary expansion of the Supreme Personality of 
Godhead who acts in cooperation with the material energy is called the 
purusa.
 
Adi 5.77
 
TEXT 77
 
TEXT
 
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham
tani jnatva vimucyate
SYNONYMS
 
visnoh -- of Lord Visnu; tu -- certainly; trini -- three; rupani -- 
forms; purusa-akhyani -- celebrated as the purusa; atho -- how; viduh -- 
they know; ekam -- one of them; tu -- but; mahatah srastr -- the creator 
of the total material energy; dvitiyam -- the second; tu -- but; anda-
samsthitam -- situated within the universe; trtiyam -- the third; sarva-
bhuta-stham -- within the hearts of all living entities; tani -- these 
three; jnatva -- knowing; vimucyate -- one becomes liberated.
 
TRANSLATION
 
"Visnu has three forms called purusas. The first, Maha-Visnu, is the 
creator of the total material energy [mahat], the second is Garbhodasayi,
 who is situated within each universe, and the third is Ksirodasayi, who 
lives in the heart of every living being. He who knows these three 
becomes liberated from the clutches of maya."
 
PURPORT
 
This verse appears in the Laghu-bhagavatamrta (Purva 2.9), where it has 
been quoted from the Satvata-tantra.
 
Adi 5.78
 
TEXT 78
 
TEXT
 
yadyapi kahiye tanre krsnera ‘kala' kari
matsya-kurmady-avatarera tinho avatari
SYNONYMS
 
yadyapi -- although; kahiye -- I say; tanre -- to Him; krsnera -- of 
Lord Krsna; kala -- part of the part; kari -- making; matsya -- the fish 
incarnation; kurma-adi -- the tortoise incarnation and others; avatarera 
-- of all these incarnations; tinho -- He; avatari -- the original 
source.
 
TRANSLATION
 
Although Karanodasayi Visnu is called a kala of Lord Krsna, He is the 
source of Matsya, Kurma and the other incarnations.
 
Adi 5.79
 
TEXT 79
 
TEXT
 
ete camsa-kalah pumsah
krsnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
 
ete -- all these; ca -- also; amsa-kalah -- part or part of the part; 
pumsah -- of the Supreme Person; krsnah tu -- but Lord Krsna; bhagavan --
 the original Personality of Godhead; svayam -- Himself; indra-ari -- 
the demons; vyakulam -- disturbed; lokam -- all the planets; mrdayanti --
 makes them happy; yuge yuge -- in different millenniums.
 
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 quotation is from Srimad-Bhagavatam (1.3.28).
 
Adi 5.80
 
TEXT 80
 
TEXT
 
sei purusa srsti-sthiti-pralayera karta
nana avatara kare, jagatera bharta
SYNONYMS
 
sei -- that; purusa -- the Personality of Godhead; srsti-sthiti-
pralayera -- of creation, maintenance and annihilation; karta -- creator;
 nana -- various; avatara -- incarnations; kare -- makes; jagatera -- of 
the material world; bharta -- maintainer.
 
TRANSLATION
 
That purusa [Karanodakasayi Visnu] is the performer of creation, 
maintenance and destruction. He manifests Himself in many incarnations, 
for He is the maintainer of the world.
 
Adi 5.81
 
TEXT 81
 
TEXT
 
srsty-adi-nimitte yei amsera avadhana
sei ta' amsere kahi ‘avatara' nama
SYNONYMS
 
srsti-adi-nimitte -- for the cause of creation, maintenance and 
annihilation; yei -- which; amsera avadhana -- manifestation of the part;
 sei ta' -- that certainly; amsere kahi -- I speak about that plenary 
expansion; avatara nama -- by the name "incarnation."
 
TRANSLATION
 
That fragment of the Supreme Lord, known as the Maha-purusa, appears for 
the purpose of creation, maintenance and annihilation and is called an 
incarnation.
 
Adi 5.82
 
TEXT 82
 
TEXT
 
adyavatara, maha-purusa, bhagavan
sarva-avatara-bija, sarvasraya-dhama
SYNONYMS
 
adya-avatara -- the original incarnation; maha-purusa -- Lord Maha-Visnu;
 bhagavan -- the Personality of Godhead; sarva-avatara-bija -- the seed 
of all different kinds of incarnations; sarva-asraya-dhama -- the 
shelter of everything.
 
TRANSLATION
 
That Maha-purusa is identical with the Personality of Godhead. He is the 
original incarnation, the seed of all others, and the shelter of 
everything.
 
Adi 5.83
 
TEXT 83
 
TEXT
 
adyo 'vatarah purusah parasya
kalah svabhavah sad-asan manas ca
dravyam vikaro guna indriyani
virat svarat sthasnu carisnu bhumnah
SYNONYMS
 
adyah avatarah -- the original incarnation; purusah -- Maha-Visnu; 
parasya -- of the Supreme Lord; kalah -- time; svabhavah -- nature; sat-
asat -- cause and effect; manah ca -- as well as the mind; dravyam -- 
the five elements; vikarah -- transformation or the false ego; gunah -- 
modes of nature; indriyani -- senses; virat -- the universal form; 
svarat -- complete independence; sthasnu -- immovable; carisnu -- 
movable; bhumnah -- of the Supreme Personality of Godhead.
 
TRANSLATION
 
"The purusa [Maha-Visnu] is the primary incarnation of the Supreme 
Personality of Godhead. Time, nature, prakrti (as cause and effect), the 
mind, the material elements, false ego, the modes of nature, the senses, 
the universal form, complete independence and the moving and nonmoving 
beings appear subsequently as His opulences."
 
PURPORT
 
Describing the incarnations and their symptoms, the Laghu-bhagavatamrta 
has stated that when Lord Krsna descends to conduct the creative affairs 
of the material manifestation, He is an avatara, or incarnation. The two 
categories of avataras are empowered devotees and tad-ekatma-rupa (the 
Lord Himself). An example of tad-ekatma-rupa is Sesa, and an example of 
a devotee is Vasudeva, the father of Lord Krsna. Srila Baladeva 
Vidyabhusana has commented that the material cosmic manifestation is a 
partial kingdom of God where God must sometimes come to execute a 
specific function. The plenary portion of the Lord through whom Lord 
Krsna executes such actions is called Maha-Visnu, who is the primal 
beginning of all incarnations. Inexperienced observers presume that the 
material energy provides both the cause and the elements of the cosmic 
manifestation and that the living entities are the enjoyers of material 
nature. But the devotees of the Bhagavata school, which has 
scrutinizingly examined the entire situation, can understand that 
material nature can independently be neither the supplier of the 
material elements nor the cause of the material manifestation. Material 
nature gets the power to supply the material elements from the glance of 
the supreme purusa, Maha-Visnu, and when empowered by Him she is called 
the cause of the material manifestation. Both features of material 
nature, as the cause of the material creation and as the source of its 
elements, exist due to the glance of the Supreme Personality of Godhead. 
The various expansions of the Supreme Lord who act to empower the 
material energy are known as plenary expansions or incarnations. As 
illustrated by the example of many flames lit from one flame, all these 
plenary expansions and incarnations are as good as Visnu Himself; 
nevertheless, because of their activities in controlling maya, sometimes 
they are known as mayika, or having a relationship with maya. This is a 
verse from Srimad-Bhagavatam (2.6.42).
 
Adi 5.84
 
TEXT 84
 
TEXT
 
jagrhe paurusam rupam
bhagavan mahad-adibhih
sambhutam sodasa-kalam
adau loka-sisrksaya
SYNONYMS
 
jagrhe -- accepted; paurusam -- the purusa incarnation; rupam -- the 
form; bhagavan -- the Supreme Personality of Godhead; mahat-adibhih -- 
by the total material energy etc.; sambhutam -- created; sodasa -- 
sixteen; kalam -- energies; adau -- originally; loka -- the material 
worlds; sisrksaya -- with the desire to create.
 
TRANSLATION
 
"In the beginning of the creation, the Lord expanded Himself in the form 
of the purusa incarnation, accompanied by all the ingredients of 
material creation. First He created the sixteen principal energies 
suitable for creation. This was for the purpose of manifesting the 
material universes."
 
PURPORT
 
This is a verse from Srimad-Bhagavatam (1.3.1). The commentary of Madhva 
on Srimad-Bhagavatam mentions that the following sixteen spiritual 
energies are present in the spiritual world: (1) sri, (2) bhu, (3) lila, 
(4) kanti, (5) kirti, (6) tusti, (7) gir, (8) pusti, (9) satya (10) 
jnanajnana, (11) jaya utkarsini, (12) vimala, (13) yogamaya, (14) prahvi,
 (15) isana and (16) anugraha. In his commentary on the Laghu-
bhagavatamrta, Sri Baladeva Vidyabhusana has said that the above 
energies are also known by nine names: (1) vimala, (2) utkarsini (3) 
jnana, (4) kriya, (5) yoga, (6) prahvi, (7) satya, (8) isana and (9) 
anugraha. In the Bhagavat-sandarbha of Srila Jiva Gosvami (text 103) 
they are described as sri, pusti, gir, kanti, kirti, tusti, ila, jaya; 
vidyavidya, maya, samvit, sandhini, hladini, bhakti, murti, vimala, yoga,
 prahvi, isana, anugraha, etc. All these energies act in different 
spheres of the Lord's supremacy.
 
Adi 5.85
 
TEXT 85
 
TEXT
 
yadyapi sarvasraya tinho, tanhate samsara
antaratma-rupe tinho jagat-adhara
SYNONYMS
 
yadyapi -- although; sarva-asraya -- the shelter of everything; tinho -- 
He (the Lord); tanhate -- in Him; samsara -- the material creation; 
antah-atma-rupe -- in the form of the Supersoul; tinho -- He; jagat-
adhara -- the support of the whole creation.
 
TRANSLATION
 
Although the Lord is the shelter of everything and although all the 
universes rest in Him, He, as the Supersoul, is also the support of 
everything.
 
Adi 5.86
 
TEXT 86
 
TEXT
 
prakrti-sahite tanra ubhaya sambandha
tathapi prakrti-saha nahi sparsa-gandha
SYNONYMS
 
prakrti-sahite -- with the material energy; tanra -- His; ubhaya 
sambandha -- both relationships; tathapi -- still; prakrti-saha -- with 
the material nature; nahi -- there is not; sparsa-gandha -- even the 
slightest contact.
 
TRANSLATION
 
Although He is thus connected with the material energy in two ways, He 
does not have the slightest contact with it.
 
PURPORT
 
In the Laghu-bhagavatamrta, Srila Rupa Gosvami, commenting upon the Lord'
s transcendental position beyond the material qualities, says that Visnu,
 as the controller and superintendent of material nature, has a 
connection with the material qualities. That connection is called yoga. 
However, the person who directs a prison is not also a prisoner. 
Similarly, although the Supreme Personality of Godhead Visnu directs or 
supervises the qualitative nature, He has no connection with the 
material modes of nature. The expansions of Lord Visnu always retain 
their supremacy; they are never connected with the material qualities. 
One may argue that Maha-Visnu cannot have any connection with the 
material qualities, because if He were so connected, Srimad-Bhagavatam 
would not state that material nature, ashamed of her thankless task of 
acting to induce the living entities to become averse to the Supreme 
Lord, remains behind the Lord in shyness. In answer to this argument, it 
may be said that the word guna means "regulation." Lord Visnu, Lord 
Brahma and Lord Siva are situated within this universe as the directors 
of the three modes, and their connection with the modes is known as yoga.
 This does not indicate, however, that these personalities are bound by 
the qualities of nature. Lord Visnu specifically is always the 
controller of the three qualities. There is no question of His coming 
under their control.
 
Although the causal and element-supplying features exist in material 
nature by dint of the glance of the Supreme Personality of Godhead, the 
Lord is never affected by glancing over the material qualities. By the 
will of the Supreme Lord the different qualitative changes in the 
material world take place, but there is no possibility of material 
affection, change or contamination for Lord Visnu.
 
Adi 5.87
 
TEXT 87
 
TEXT
 
etad isanam isasya
prakrti-stho 'pi tad-gunaih
na yujyate sadatma-sthair
yatha buddhis tad-asraya
SYNONYMS
 
etat -- this is; isanam -- opulence; isasya -- of the Lord; prakrti-
sthah -- within this material world; api -- although; tat-gunaih -- by 
the material qualities; na yujyate -- never affected; sada -- always; 
atma-sthaih -- situated in His own energy; yatha -- as also; buddhih -- 
intelligence; tat -- His; asraya -- devotees.
 
TRANSLATION
 
"This is the opulence of the Lord. Although situated within the material 
nature, He is never affected by the modes of nature. Similarly, those 
who have surrendered to Him and have fixed their intelligence upon Him 
are not influenced by the modes of nature."
 
PURPORT
 
This is a verse from Srimad-Bhagavatam (1.11.38).
 
Adi 5.88
 
TEXT 88
 
TEXT
 
ei mata gitateha punah punah kaya
sarvada isvara-tattva acintya-sakti haya
SYNONYMS
 
ei mata -- in this way; gitateha -- in the Bhagavad-gita; punah punah -- 
again and again; kaya -- it is said; sarvada -- always; isvara-tattva -- 
the truth of the Absolute Truth; acintya-sakti haya -- is inconceivable.
 
TRANSLATION
 
Thus the Bhagavad-gita also states again and again that the Absolute 
Truth always possesses inconceivable power.
 
Adi 5.89
 
TEXT 89
 
TEXT
 
ami ta' jagate vasi, jagat amate
na ami jagate vasi, na ama jagate
SYNONYMS
 
ami -- I; ta' -- certainly; jagate -- in the material world; vasi -- 
situated; jagat -- the whole material creation; amate -- in Me; na -- 
not; ami -- I; jagate -- within the material world; vasi -- situated; na 
-- nor; ama -- in Me; jagate -- the material world.
 
TRANSLATION
 
[Lord Krsna said:] "I am situated in the material world, and the world 
rests in Me. But at the same time I am not situated in the material 
world, nor does it rest in Me in truth.
 
PURPORT
 
Nothing in existence is possible unless energized by the will of the 
Lord. The entire manifested creation is therefore resting on the energy 
of the Lord, but one should not therefore presume that the material 
manifestation is identical with the Supreme Personality of Godhead. A 
cloud may rest in the sky, but that does not mean that the sky and the 
cloud are one and the same. Similarly, the qualitative material nature 
and its products are never identical with the Supreme Lord. The tendency 
to lord it over material nature, or maya, cannot be a feature of the 
Supreme Personality of Godhead. When He descends to the material world, 
He maintains His transcendental nature, unaffected by the material 
qualities. In both the spiritual and material worlds, He is always the 
controller of all energies. The uncontaminated spiritual nature always 
exists within Him. The Lord appears and disappears in the material world 
in different features for His pastimes, yet He is the origin of all 
cosmic manifestations.
 
The material manifestation cannot exist separate from the Supreme Lord, 
yet Lord Visnu, the Supreme Personality of Godhead, in spite of His 
connection with the material nature, cannot be subordinate to nature's 
influence. His original form of eternal bliss and knowledge is never 
subordinate to the three qualities of material nature. This is a 
specific feature of the Supreme Lord's inconceivable potencies.
 
Adi 5.90
 
TEXT 90
 
TEXT
 
acintya aisvarya ei janiha amara
ei ta' gitara artha kaila paracara
SYNONYMS
 
acintya -- inconceivable; aisvarya -- opulence; ei -- this; janiha -- 
you must know; amara -- of Me; ei ta' -- this; gitara artha -- the 
meaning of the Bhagavad-gita; kaila paracara -- Lord Krsna propagated.
 
TRANSLATION
 
"O Arjuna, you should know this as My inconceivable opulence." This is 
the meaning propagated by Lord Krsna in the Bhagavad-gita.
 
Adi 5.91
 
TEXT 91
 
TEXT
 
sei ta' purusa yanra ‘amsa' dhare nama
caitanyera sange sei nityananda-rama
SYNONYMS
 
sei ta' -- that; purusa -- Supreme Person; yanra -- of whom; amsa -- as 
part; dhare nama -- is known; caitanyera sange -- with Sri Caitanya 
Mahaprabhu; sei -- that; nityananda-rama -- Lord Nityananda or Balarama.
 
TRANSLATION
 
That Maha-purusa [Karanodakasayi Visnu] is known as a plenary part of 
Him who is Lord Nityananda Balarama, the favorite associate of Lord 
Caitanya.
 
Adi 5.92
 
TEXT 92
 
TEXT
 
ei ta' navama slokera artha-vivarana
dasama slokera artha suna diya mana
SYNONYMS
 
ei ta' -- thus; navama slokera -- of the ninth verse; artha-vivarana -- 
description of the meaning; dasama slokera -- of the tenth verse; artha -
- meaning; suna -- hear; diya mana -- with attention.
 
TRANSLATION
 
I have thus explained the ninth verse, and now I shall explain the tenth.
 Please listen with rapt attention.
 
Adi 5.93
 
TEXT 93
 
TEXT
 
yasyamsamsah srila-garbhoda-sayi
yan-nabhy-abjam loka-sanghata-nalam
loka-srastuh sutika-dhama dhatus
tam sri-nityananda-ramam prapadye
SYNONYMS
 
yasya -- whose; amsa-amsah -- portion of a plenary portion; srila-garbha-
uda-sayi -- Garbhodakasayi Visnu; yat -- of whom; nabhi-abjam -- the 
navel lotus; loka-sanghata -- of the multitude of planets; nalam -- 
having a stem that is the resting place; loka-srastuh -- of Lord Brahma, 
creator of the planets; sutika-dhama -- the birthplace; dhatuh -- of the 
creator; tam -- to Him; sri-nityananda-ramam -- to Lord Balarama in the 
form of Lord Nityananda; prapadye -- I surrender.
 
TRANSLATION
 
I offer my full obeisances unto the feet of Sri Nityananda Rama, a 
partial part of whom is Garbhodakasayi Visnu. From the navel of 
Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, 
the engineer of the universe. The stem of that lotus is the resting 
place of the multitude of planets.
 
PURPORT
 
In the Mahabharata, Santi-parva, it is said that He who is Pradyumna is 
also Aniruddha. He is also the father of Brahma. Thus Garbhodakasayi 
Visnu and Ksirodakasayi Visnu are identical plenary expansions of 
Pradyumna, the original Deity of Brahma, who is born from the lotus 
flower. It is Pradyumna who gives Brahma direction for cosmic management.
 A full description of Brahma's birth is given in Srimad-Bhagavatam (3.8.
15–16).
 
Describing the features of the three purusas, the Laghu-bhagavatamrta 
says that Garbhodakasayi Visnu has a four-handed form, and when He 
Himself enters the hollow of the universe and lies down in the ocean of 
milk He is known as Ksirodakasayi Visnu, who is the Supersoul of all 
living entities, including the demigods. In the Satvata-tantra it is 
said that the third purusa incarnation, Ksirodakasayi Visnu, is situated 
as the Supersoul in everyone's heart. This Ksirodakasayi Visnu is an 
expansion of Garbhodakasayi Visnu for pastimes.
 
Adi 5.94
 
TEXT 94
 
TEXT
 
sei ta' purusa ananta-brahmanda srjiya
saba ande pravesila bahu-murti hana
SYNONYMS
 
sei -- that; ta' -- certainly; purusa -- incarnation; ananta-brahmanda --
 innumerable universes; srjiya -- creating; saba -- all; ande -- in the 
egglike universes; pravesila -- entered; bahu-murti hana -- taking 
multifarious forms.
 
TRANSLATION
 
After creating millions of universes, the first purusa entered into each 
of them in a separate form, as Sri Garbhodakasayi.
 
Adi 5.95
 
TEXT 95
 
TEXT
 
bhitare pravesi' dekhe saba andhakara
rahite nahika sthana karila vicara
SYNONYMS
 
bhitare -- within the universe; pravesi' -- entering; dekhe -- He sees; 
saba -- all; andhakara -- darkness; rahite -- to stay; nahika -- there 
is not; sthana -- place; karila vicara -- considered.
 
TRANSLATION
 
Entering the universe, He found only darkness, with no place in which to 
reside. Thus He began to consider.
 
Adi 5.96
 
TEXT 96
 
TEXT
 
nijanga-sveda-jala karila srjana
sei jale kaila ardha-brahmanda bharana
SYNONYMS
 
nija-anga -- of His own body; sveda-jala -- water from perspiration; 
karila -- did; srjana -- creation; sei jale -- with that water; kaila -- 
did; ardha-brahmanda -- half of the universe; bharana -- filling.
 
TRANSLATION
 
Then He created water from the perspiration of His own body and with 
that water filled half the universe.
 
Adi 5.97
 
TEXT 97
 
TEXT
 
brahmanda-pramana pancasat-koti-yojana
ayama, vistara, dui haya eka sama
SYNONYMS
 
brahmanda-pramana -- measurement of the universe; pancasat -- fifty; 
koti -- ten millions; yojana -- lengths of eight miles; ayama -- length; 
vistara -- breadth; dui -- both of them; haya -- are; eka sama -- one 
and the same.
 
TRANSLATION
 
The universe measures five hundred million yojanas. Its length and 
breadth are one and the same.
 
Adi 5.98
 
TEXT 98
 
TEXT
 
jale bhari' ardha tanha kaila nija-vasa
ara ardhe kaila caudda-bhuvana prakasa
SYNONYMS
 
jale -- with water; bhari' -- filling; ardha -- half; tanha -- there; 
kaila -- made; nija-vasa -- own residence; ara -- other; ardhe -- in the 
half; kaila -- did; caudda-bhuvana -- fourteen worlds; prakasa -- 
manifestation.
 
TRANSLATION
 
After filling half the universe with water, He made His own residence 
therein and manifested the fourteen worlds in the other half.
 
PURPORT
 
The fourteen worlds are enumerated in Srimad-Bhagavatam, Second Canto, 
Fifth Chapter. The upper planetary systems are (1) Bhu, (2) Bhuvar, (3) 
Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower 
planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5) 
Talatala, (6) Mahatala and (7) Sutala. The lower planets as a whole are 
called Patala. Among the upper planetary systems, Bhu, Bhuvar and Svar 
constitute Svargaloka, and the rest are called Martya. The entire 
universe is thus known as Triloka.
 
Adi 5.99
 
TEXT 99
 
TEXT
 
tanhai prakata kaila vaikuntha nija-dhama
sesa-sayana-jale karila visrama
SYNONYMS
 
tanhai -- there; prakata -- manifestation; kaila -- did; vaikuntha -- 
the spiritual world; nija-dhama -- His own abode; sesa -- of Lord Sesa; 
sayana -- on the bed; jale -- on the water; karila -- did; visrama -- 
rest.
 
TRANSLATION
 
There He manifested Vaikuntha as His own abode and rested in the waters 
on the bed of Lord Sesa.
 
Adi 5.100–101
 
TEXTS 100–101
 
TEXT
 
ananta-sayyate tanha karila sayana
sahasra mastaka tanra sahasra vadana
sahasra-carana-hasta, sahasra-nayana
sarva-avatara-bija, jagat-karana
SYNONYMS
 
ananta-sayyate -- on Lord Ananta as a bed; tanha -- there; karila sayana 
-- lay down; sahasra -- thousands; mastaka -- heads; tanra -- His; 
sahasra vadana -- thousands of faces; sahasra -- thousands; carana -- 
legs; hasta -- hands; sahasra-nayana -- thousands of eyes; sarva-avatara-
bija -- the seed of all incarnations; jagat-karana -- the cause of the 
material world.
 
TRANSLATION
 
He lay there with Ananta as His bed. Lord Ananta is a divine serpent 
having thousands of heads, thousands of faces, thousands of eyes and 
thousands of hands and feet. He is the seed of all incarnations and is 
the cause of the material world.
 
PURPORT
 
In the reservoir of water first created by the perspiration of 
Garbhodakasayi Visnu, the Lord lies on the Sesa plenary expansion of 
Visnu, who is described in Srimad-Bhagavatam and in the four Vedas as 
follows:
 
sahasra-sirsa purusah sahasraksah sahasra-pat
sa bhumim visvato vrtvatyatisthad dasangulam
 
The Visnu form called Ananta-sayana has thousands of hands and legs and 
thousands of eyes, and He is the active generator of all the 
incarnations within the material world.
 
Adi 5.102
 
TEXT 102
 
TEXT
 
tanra nabhi-padma haite uthila eka padma
sei padme haila brahmara janma-sadma
SYNONYMS
 
tanra -- His; nabhi-padma -- lotus navel; haite -- from; uthila -- grew; 
eka -- one; padma -- lotus flower; sei padme -- on that lotus; haila -- 
there was; brahmara -- of Lord Brahma; janma-sadma -- the place of birth.
 
TRANSLATION
 
From His navel grew a lotus flower, which became the birthplace of Lord 
Brahma.
 
Adi 5.103
 
TEXT 103
 
TEXT
 
sei padma-nale haila caudda-bhuvana
tenho brahma hana srsti karila srjana
SYNONYMS
 
sei padma-nale -- within the stem of that lotus flower; haila -- were; 
caudda-bhuvana -- the fourteen worlds; tenho -- He Himself; brahma hana -
- appearing as Brahma; srsti -- the creation; karila srjana -- created.
 
TRANSLATION
 
Within the stem of that lotus were the fourteen worlds. Thus the Supreme 
Lord, as Brahma, created the entire creation.
 
Adi 5.104
 
TEXT 104
 
TEXT
 
visnu-rupa hana kare jagat palane
gunatita-visnu sparsa nahi maya-gune
SYNONYMS
 
visnu-rupa -- the form of Lord Visnu; hana -- becoming; kare -- does; 
jagat palane -- maintenance of the material world; guna-atita -- beyond 
the material qualities; visnu -- Lord Visnu; sparsa -- touch; nahi -- 
not; maya-gune -- in the material qualities.
 
TRANSLATION
 
And as Lord Visnu He maintains the entire world. Lord Visnu, being 
beyond all material attributes, has no touch with the material qualities.
 
PURPORT
 
Sri Baladeva Vidyabhusana says that although Visnu is the predominating 
Deity of the quality of goodness in the material world, He is never 
affected by the quality of goodness, for He directs that quality simply 
by His supreme will. It is said that all living entities can derive all 
good fortune from the Lord simply by His will. In the Vamana Purana it 
is said that the same Visnu expands Himself as Brahma and Siva to direct 
the different qualities.
 
Because Lord Visnu expands the quality of goodness, He has the name 
Sattvatanu. The multifarious incarnations of Ksirodakasayi Visnu are 
known as Sattvatanu. Therefore in all Vedic scriptures Visnu has been 
described as being free from all material qualities. In the Tenth Canto 
of Srimad-Bhagavatam it is said:
 
harir hi nirgunah saksat purusah prakrteh parah
sa sarva-drg upadrasta tam bhajan nirguno bhavet
 
"The Supreme Personality of Godhead, Hari, is always uncontaminated by 
the modes of material nature, for He is beyond the material 
manifestation. He is the source of the knowledge of all the demigods, 
headed by Lord Brahma, and He is the witness of everything. Therefore 
one who worships the Supreme Lord Visnu also attains freedom from the 
contamination of material nature." (SB 10.88.5) One can attain freedom 
from the contamination of material nature by worshiping Visnu, and 
therefore He is called Sattvatanu, as described above.
 
Adi 5.105
 
TEXT 105
 
TEXT
 
rudra-rupa dhari' kare jagat samhara
srsti-sthiti-pralaya -- icchaya yanhara
SYNONYMS
 
rudra-rupa -- the form of Lord Siva; dhari' -- accepting; kare -- does; 
jagat samhara -- annihilation of the material world; srsti-sthiti-
pralaya -- creation, maintenance and annihilation; icchaya -- by the 
will; yanhara -- of whom.
 
TRANSLATION
 
Assuming the form of Rudra, He destroys the creation. Thus creation, 
maintenance and dissolution are created by His will.
 
PURPORT
 
Mahesvara, or Lord Siva, is not an ordinary living being, nor is he 
equal to Lord Visnu. Effectively comparing Lord Visnu and Lord Siva, the 
Brahma-samhita says that Visnu is like milk, whereas Siva is like yogurt.
 Yogurt is nothing like milk, but nevertheless it is milk also.
 
Adi 5.106
 
TEXT 106
 
TEXT
 
hiranya-garbha, antaryami, jagat-karana
yanra amsa kari' kare virata-kalpana
SYNONYMS
 
hiranya-garbha -- Hiranyagarbha; antah-yami -- the Supersoul; jagat-
karana -- the cause of the material world; yanra amsa kari' -- taking as 
His expansion; kare -- does; virata-kalpana -- conception of the 
universal form.
 
TRANSLATION
 
He is the Supersoul, Hiranyagarbha, the cause of the material world. The 
universal form is conceived as His expansion.
 
Adi 5.107
 
TEXT 107
 
TEXT
 
hena narayana, -- yanra amsera amsa
sei prabhu nityananda -- sarva-avatamsa
SYNONYMS
 
hena -- such; narayana -- Lord Narayana; yanra -- of whom; amsera -- of 
the plenary part; amsa -- a part; sei -- that; prabhu -- the Lord; 
nityananda -- Nityananda; sarva-avatamsa -- the source of all 
incarnations.
 
TRANSLATION
 
That Lord Narayana is a part of a plenary part of Lord Nityananda 
Balarama, who is the source of all incarnations.
 
Adi 5.108
 
TEXT 108
 
TEXT
 
dasama slokera artha kaila vivarana
ekadasa slokera artha suna diya mana
SYNONYMS
 
dasama -- tenth; slokera -- of the verse; artha -- meaning; kaila -- 
have done; vivarana -- description; ekadasa -- eleventh; slokera -- of 
the verse; artha -- meaning; suna -- please hear; diya mana -- with the 
mind.
 
TRANSLATION
 
I have thus explained the tenth verse. Now please listen to the meaning 
of the eleventh verse with all your mind.
 
Adi 5.109
 
TEXT 109
 
TEXT
 
yasyamsamsamsah paratmakhilanam
posta visnur bhati dugdhabdhi-sayi
ksauni-bharta yat-kala so 'py anantas
tam sri-nityananda-ramam prapadye
SYNONYMS
 
yasya -- whose; amsa-amsa-amsah -- a portion of a portion of a plenary 
portion; para-atma -- the Supersoul; akhilanam -- of all living entities;
 posta -- the maintainer; visnuh -- Visnu; bhati -- appears; dugdha-
abdhi-sayi -- Ksirodakasayi Visnu; ksauni-bharta -- upholder of the 
earth; yat -- whose; kala -- portion of a portion; sah -- He; api -- 
certainly; anantah -- Sesa Naga; tam -- to Him; sri-nityananda-ramam -- 
to Lord Balarama in the form of Lord Nityananda; prapadye -- I surrender.
 
TRANSLATION
 
I offer my respectful obeisances unto the feet of Sri Nityananda Rama, 
whose secondary part is the Visnu lying in the ocean of milk. That 
Ksirodakasayi Visnu is the Supersoul of all living entities and the 
maintainer of all the universes. Sesa Naga is His further subpart.
 
Adi 5.110
 
TEXT 110
 
TEXT
 
narayanera nabhi-nala-madhyete dharani
dharanira madhye sapta samudra ye gani
SYNONYMS
 
narayanera -- of Lord Narayana; nabhi-nala -- the stem from the navel; 
madhyete -- within; dharani -- the material planets; dharanira madhye -- 
among the material planets; sapta -- seven; samudra -- oceans; ye gani --
 they count.
 
TRANSLATION
 
The material planets rest within the stem that grows from the lotus 
navel of Lord Narayana. Among these planets are seven oceans.
 
Adi 5.111
 
TEXT 111
 
TEXT
 
tanha ksirodadhi-madhye ‘svetadvipa' nama
palayita visnu, -- tanra sei nija dhama
SYNONYMS
 
tanha -- within that; ksira-udadhi-madhye -- in part of the ocean known 
as the ocean of milk; svetadvipa nama -- the island named Svetadvipa; 
palayita visnu -- the maintainer, Lord Visnu; tanra -- of Him; sei -- 
that; nija dhama -- own residential quarters.
 
TRANSLATION
 
There, in part of the ocean of milk, lies Svetadvipa, the abode of the 
sustainer, Lord Visnu.
 
PURPORT
 
In the Siddhanta-siromani, an astrological text, the different oceans 
are described as follows: (1) the ocean of salt water, (2) the ocean of 
milk, (3) the ocean of yogurt, (4) the ocean of clarified butter, (5) 
the ocean of sugarcane juice, (6) the ocean of liquor and (7) the ocean 
of sweet water. On the southern side of the ocean of salt water is the 
ocean of milk, where Lord Ksirodakasayi Visnu resides. He is worshiped 
there by demigods like Brahma.
 
Adi 5.112
 
TEXT 112
 
TEXT
 
sakala jivera tinho haye antaryami
jagat-palaka tinho jagatera svami
SYNONYMS
 
sakala -- all; jivera -- of the living entities; tinho -- He; haye -- is;
 antah-yami -- the Supersoul; jagat-palaka -- the maintainer of the 
material world; tinho -- He; jagatera svami -- the Lord of the material 
world.
 
TRANSLATION
 
He is the Supersoul of all living entities. He maintains this material 
world, and He is its Lord.
 
PURPORT
 
The Laghu-bhagavatamrta (Purva 2.36–42) gives the following description 
of the Visnuloka within this universe, quoted from the Visnu-dharmottara:
 "Above Rudraloka, the planet of Lord Siva, is the planet called 
Visnuloka, 400,000 miles in circumference, which is inaccessible to any 
mortal living being. Above that Visnuloka and east of the Sumeru Hill is 
a golden island called Maha-Visnuloka, in the ocean of salt water. Lord 
Brahma and other demigods sometimes go there to meet Lord Visnu. Lord 
Visnu lies there with the goddess of fortune, and it is said that during 
the four months of the rainy season He enjoys sleeping on that Sesa Naga 
bed. East of Sumeru is the ocean of milk, in which there is a white city 
on a white island where the Lord can be seen sitting with His consort, 
Laksmiji, on a throne of Sesa. That feature of Visnu also enjoys 
sleeping during the four months of the rainy season. The Svetadvipa in 
the milk ocean is situated just south of the ocean of salt water. It is 
calculated that the area of Svetadvipa is 200,000 square miles. This 
transcendentally beautiful island is decorated with desire trees to 
please Lord Visnu and His consort." There are references to Svetadvipa 
in the Brahmanda Purana, Visnu Purana, Mahabharata and Padma Purana, and 
there is the following reference in Srimad-Bhagavatam (11.15.18).
 
svetadvipa-patau cittam suddhe dharma-maye mayi
dharayan chvetatam yati sad-urmi-rahito narah
 
"My dear Uddhava, you may know that My transcendental form of Visnu in 
Svetadvipa is identical with Me in divinity. Anyone who places this Lord 
of Svetadvipa within his heart can surpass the pangs of the six material 
tribulations: hunger, thirst, birth, death, lamentation and illusion. 
Thus one can attain his original, transcendental form."
 
Adi 5.113
 
TEXT 113
 
TEXT
 
yuga-manvantare dhari' nana avatara
dharma samsthapana kare, adharma samhara
SYNONYMS
 
yuga-manu-antare -- in the ages and millenniums of Manu; dhari' -- 
accepting; nana -- various; avatara -- incarnations; dharma samsthapana 
kare -- establishes the principles of religion; adharma samhara -- 
vanquishing irreligious principles.
 
TRANSLATION
 
In the ages and millenniums of Manu, He appears as different 
incarnations to establish the principles of real religion and vanquish 
the principles of irreligion.
 
PURPORT
 
The Lord Visnu who lies in the ocean of milk incarnates Himself in 
various forms to maintain the laws of the cosmos and annihilate the 
causes of disturbance. Such incarnations are visible in every manv-
antara (i.e., in the course of the reign of each Manu, who lives for 71 
x 4,320,000 years). Fourteen such Manus take their birth and die, to 
yield a place for the next, during one day of Brahma.
 
Adi 5.114
 
TEXT 114
 
TEXT
 
deva-gane na paya yanhara darasana
ksirodaka-tire yai' karena stavana
SYNONYMS
 
deva-gane -- the demigods; na -- not; paya -- get; yanhara -- whose; 
darasana -- sight; ksira-udaka-tire -- on the shore of the ocean of milk;
 yai' -- go; karena stavana -- offer prayers.
 
TRANSLATION
 
Unable to see Him, the demigods go to the shore of the ocean of milk and 
offer prayers to Him.
 
PURPORT
 
The denizens of heaven, who live in the planetary systems beginning from 
Svarloka, cannot even see Lord Visnu in Svetadvipa. Unable to reach the 
island, they can simply approach the beach of the milk ocean to offer 
transcendental prayers to the Lord, appealing to Him on special 
occasions to appear as an incarnation.
 
Adi 5.115
 
TEXT 115
 
TEXT
 
tabe avatari' kare jagat palana
ananta vaibhava tanra nahika ganana
SYNONYMS
 
tabe -- at that time; avatari' -- descending; kare -- does; jagat palana 
-- maintenance of the material world; ananta -- unlimited; vaibhava -- 
the opulences; tanra -- of Him; nahika -- there is not; ganana -- 
counting.
 
TRANSLATION
 
He then descends to maintain the material world. His unlimited opulences 
cannot be counted.
 
Adi 5.116
 
TEXT 116
 
TEXT
 
sei visnu haya yanra amsamsera amsa
sei prabhu nityananda -- sarva-avatamsa
SYNONYMS
 
sei -- that; visnu -- Lord Visnu; haya -- is; yanra -- whose; amsa-
amsera -- of the part of the plenary part; amsa -- part; sei -- that; 
prabhu -- Lord; nityananda -- Nityananda; sarva-avatamsa -- the source 
of all incarnations.
 
TRANSLATION
 
That Lord Visnu is but a part of a part of a plenary portion of Lord 
Nityananda, who is the source of all incarnations.
 
PURPORT
 
The Lord of Svetadvipa has immense potency for creation and destruction. 
Sri Nityananda Prabhu, being Baladeva Himself, the original form of 
Sankarsana, is the original form of the Lord of Svetadvipa.
 
Adi 5.117
 
TEXT 117
 
TEXT
 
sei visnu ‘sesa'-rupe dharena dharani
kanha ache mahi, sire, hena nahi jani
SYNONYMS
 
sei -- that; visnu -- Lord Visnu; sesa-rupe -- in form of Lord Sesa; 
dharena -- carries; dharani -- the planets; kanha -- where; ache -- are; 
mahi -- the planets; sire -- on the head; hena nahi jani -- I cannot 
understand.
 
TRANSLATION
 
That same Lord Visnu, in the form of Lord Sesa, holds the planets upon 
His heads, although He does not know where they are, for He cannot feel 
their existence upon His heads.
 
Adi 5.118
 
TEXT 118
 
TEXT
 
sahasra vistirna yanra phanara mandala
surya jini' mani-gana kare jhala-mala
SYNONYMS
 
sahasra -- thousands; vistirna -- spread; yanra -- whose; phanara -- of 
the hoods; mandala -- group; surya -- the sun; jini' -- conquering; mani-
gana -- jewels; kare -- do; jhala-mala -- glittering.
 
TRANSLATION
 
His thousands of extended hoods are adorned with dazzling jewels 
surpassing the sun.
 
Adi 5.119
 
TEXT 119
 
TEXT
 
pancasat-koti-yojana prthivi-vistara
yanra eka-phane rahe sarsapa-akara
SYNONYMS
 
pancasat -- fifty; koti -- ten millions; yojana -- eight miles; prthivi -
- of the universe; vistara -- breadth; yanra -- whose; eka-phane -- on 
one of the hoods; rahe -- stays; sarsapa-akara -- like a mustard seed.
 
TRANSLATION
 
The universe, which measures five hundred million yojanas in diameter, 
rests on one of His hoods like a mustard seed.
 
PURPORT
 
The Lord of Svetadvipa expands Himself as Sesa Naga, who sustains all 
the planets upon His innumerable hoods. These huge global spheres are 
compared to grains of mustard resting on the spiritual hoods of Sesa 
Naga. The scientists' law of gravity is a partial explanation of Lord 
Sankarsana's energy. The name "Sankarsana" has an etymological 
relationship to the idea of gravity. There is a reference to Sesa Naga 
in Srimad-Bhagavatam (5.17.21), where it is said:
 
yam ahur asya sthiti janma-samyamam
tribhir vihinam yam anantam rsayah
na veda siddhartham iva kvacit sthitam
bhu-mandalam murdha-sahasra-dhamasu
 
"O my Lord, the hymns of the Vedas proclaim that You are the effective 
cause for the creation, maintenance and destruction. But in fact You are 
transcendental to all limitations and are therefore known as unlimited. 
On Your thousands of hoods rest the innumerable global spheres, like 
grains of mustard so insignificant that You have no perception of their 
weight." The Bhagavatam further says (5.25.2):
 
yasyedam ksiti-mandalam bhagavato 'nanta-murteh sahasra-sirasa ekasminn 
eva sirsani dhriyamanam siddhartha iva laksyate.
"Lord Anantadeva has thousands of hoods. Each sustains a global sphere 
that appears like a grain of mustard."
 
Adi 5.120
 
TEXT 120
 
TEXT
 
sei ta' ‘ananta' ‘sesa' -- bhakta-avatara
isvarera seva vina nahi jane ara
SYNONYMS
 
sei ta' -- that; ananta -- Lord Ananta; sesa -- the incarnation Sesa; 
bhakta-avatara -- incarnation of a devotee; isvarera seva -- the service 
of the Lord; vina -- without; nahi -- not; jane -- knows; ara -- 
anything else.
 
TRANSLATION
 
That Ananta Sesa is the devotee incarnation of Godhead. He knows nothing 
but service to Lord Krsna.
 
PURPORT
 
Srila Jiva Gosvami, in his Krsna-sandarbha, has described Sesa Naga as 
follows: "Sri Anantadeva has thousands of faces and is fully independent.
 Always ready to serve the Supreme Personality of Godhead, He waits upon 
Him constantly. Sankarsana is the first expansion of Vasudeva, and 
because He appears by His own will, He is called svarat, fully 
independent. He is therefore infinite and transcendental to all limits 
of time and space. He Himself appears as the thousand-headed Sesa." In 
the Skanda Purana, in the Ayodhya-mahatmya chapter, the demigod Indra 
requested Lord Sesa, who was standing before him as Laksmana, "Please go 
to Your eternal abode, Visnuloka, where Your expansion Sesa, with His 
serpentine hoods, is also present." After thus dispatching Laksmana to 
the regions of Patala, Lord Indra returned to his abode. This quotation 
indicates that the Sankarsana of the quadruple form descends with Lord 
Rama as Laksmana. When Lord Rama disappears, Sesa again separates 
Himself from the personality of Laksmana. Sesa then returns to His own 
abode in the Patala regions, and Laksmana returns to His abode in 
Vaikuntha.
 
The Laghu-bhagavatamrta gives the following description: "The Sankarsana 
of the second group of quadruple forms appears as Rama, taking with Him 
Sesa, who bears the global spheres. There are two features of Sesa. One 
is the bearer of the globes, and the other is the bedstead servitor. The 
Sesa who bears the globes is a potent incarnation of Sankarsana, and 
therefore He is sometimes also called Sankarsana. The bedstead feature 
of Sesa always presents himself as an eternal servitor of the Lord."
 
Adi 5.121
 
TEXT 121
 
TEXT
 
sahasra-vadane kare krsna-guna gana
niravadhi guna ga'na, anta nahi pa'na
SYNONYMS
 
sahasra-vadane -- in thousands of mouths; kare -- does; krsna-guna gana -
- chanting of the holy attributes of Krsna; niravadhi -- continuously; 
guna ga'na -- chanting of the transcendental qualities; anta nahi pa'na -
- does not reach the end.
 
TRANSLATION
 
With His thousands of mouths He sings the glories of Lord Krsna, but 
although He always sings in that way, He does not find an end to the 
qualities of the Lord.
 
Adi 5.122
 
TEXT 122
 
TEXT
 
sanakadi bhagavata sune yanra mukhe
bhagavanera guna kahe, bhase prema-sukhe
SYNONYMS
 
sanaka-adi -- the great sages headed by Sanaka, Sananda, etc.; bhagavata 
-- Srimad-Bhagavatam; sune -- hear; yanra mukhe -- from whose mouth; 
bhagavanera -- of the Personality of Godhead; guna -- attributes; kahe --
 say; bhase -- float; prema-sukhe -- in the transcendental bliss of love 
of Godhead.
 
TRANSLATION
 
The four Kumaras hear Srimad-Bhagavatam from His lips, and they in turn 
repeat it in the transcendental bliss of love of Godhead.
 
Adi 5.123
 
TEXT 123
 
TEXT
 
chatra, paduka, sayya, upadhana, vasana
arama, avasa, yajna-sutra, simhasana
SYNONYMS
 
chatra -- umbrella; paduka -- slippers; sayya -- bed; upadhana -- pillow;
 vasana -- garments; arama -- resting chair; avasa -- residence; yajna-
sutra -- sacred thread; simha-asana -- throne.
 
TRANSLATION
 
He serves Lord Krsna, assuming all the following forms: umbrella, 
slippers, bedding, pillow, garments, resting chair, residence, sacred 
thread and throne.
 
Adi 5.124
 
TEXT 124
 
TEXT
 
eta murti-bheda kari' krsna-seva kare
krsnera sesata pana ‘sesa' nama dhare
SYNONYMS
 
eta -- so many; murti-bheda -- different forms; kari' -- taking; krsna-
seva kare -- serves Lord Krsna; krsnera -- of Lord Krsna; sesata -- 
ultimate end; pana -- having reached; sesa nama dhare -- assumes the 
name Sesa Naga.
 
TRANSLATION
 
He is thus called Lord Sesa, for He has attained the ultimate end of 
servitude to Krsna. He takes many forms for the service of Krsna, and 
thus He serves the Lord.
 
Adi 5.125
 
TEXT 125
 
TEXT
 
sei ta' ananta, yanra kahi eka kala
hena prabhu nityananda, ke jane tanra khela
SYNONYMS
 
sei ta' -- that; ananta -- Lord Ananta; yanra -- of whom; kahi -- I say; 
eka kala -- one part of the part; hena -- such; prabhu nityananda -- 
Lord Nityananda Prabhu; ke -- who; jane -- knows; tanra -- His; khela -- 
pastimes.
 
TRANSLATION
 
That person of whom Lord Ananta is a kala, or part of a plenary part, is 
Lord Nityananda Prabhu. Who, therefore, can know the pastimes of Lord 
Nityananda?
 
Adi 5.126
 
TEXT 126
 
TEXT
 
e-saba pramane jani nityananda-tattva-sima
tanhake ‘ananta' kahi, ki tanra mahima
SYNONYMS
 
e-saba -- all these; pramane -- by the evidences; jani -- I know; 
nityananda-tattva-sima -- the limit of the truth of Lord Nityananda; 
tanhake -- to Him (Lord Nityananda, Balarama); ananta -- Lord Ananta; 
kahi -- if I say; ki tanre mahima -- what glory do I speak about Him.
 
TRANSLATION
 
From these conclusions we can know the limit of the truth of Lord 
Nityananda. But what glory is there in calling Him Ananta?
 
Adi 5.127
 
TEXT 127
 
TEXT
 
athava bhaktera vakya mani satya kari'
sakala sambhave tante, yate avatari
SYNONYMS
 
athava -- otherwise; bhaktera vakya -- anything spoken by a pure devotee;
 mani -- I accept; satya kari' -- as truth; sakala -- everything; 
sambhave -- possible; tante -- in Him; yate -- since; avatari -- the 
original source of all incarnations.
 
TRANSLATION
 
But I accept it as the truth because it has been said by devotees. Since 
He is the source of all incarnations, everything is possible in Him.
 
Adi 5.128
 
TEXT 128
 
TEXT
 
avatara-avatari -- abheda, ye jane
purve yaiche krsnake keho kaho kari' mane
SYNONYMS
 
avatara-avatari -- an incarnation and the source of all incarnations; 
abheda -- identical; ye jane -- anyone who knows; purve -- formerly; 
yaiche -- just as; krsnake -- unto Lord Krsna; keho -- somebody; kaho -- 
somewhere; kari' -- making; mane -- accepts.
 
TRANSLATION
 
They know that there is no difference between the incarnation and the 
source of all incarnations. Previously Lord Krsna was regarded in the 
light of different principles by different people.
 
Adi 5.129
 
TEXT 129
 
TEXT
 
keho kahe, krsna saksat nara-narayana
keho kahe, krsna haya saksat vamana
SYNONYMS
 
keho kahe -- someone says; krsna -- Lord Krsna; saksat -- directly; nara-
narayana -- Lord Nara-Narayana; keho kahe -- someone says; krsna haya -- 
Krsna is; saksat vamana -- Lord Vamanadeva.
 
TRANSLATION
 
Some said that Krsna was directly Lord Nara-Narayana, and some called 
Him Lord Vamanadeva incarnate.
 
Adi 5.130
 
TEXT 130
 
TEXT
 
keho kahe, krsna ksiroda-sayi avatara
asambhava nahe, satya vacana sabara
SYNONYMS
 
keho kahe -- someone says; krsna -- Lord Krsna; ksiroda-sayi avatara -- 
an incarnation of Lord Visnu lying in the ocean of milk; asambhava nahe -
- there is not impossibility; satya -- true; vacana sabara -- everyone's 
statement.
 
TRANSLATION
 
Some called Lord Krsna an incarnation of Lord Ksirodakasayi. All these 
names are true; nothing is impossible.
 
Adi 5.131
 
TEXT 131
 
TEXT
 
krsna yabe avatare sarvamsa-asraya
sarvamsa asi' tabe krsnete milaya
SYNONYMS
 
krsna -- Lord Krsna; yabe -- when; avatare -- descends; sarva-amsa-
asraya -- the shelter of all other visnu-tattvas; sarva-amsa -- all 
plenary portions; asi' -- coming; tabe -- at that time; krsnete -- in 
Krsna; milaya -- join.
 
TRANSLATION
 
When the Supreme Personality of Godhead Krsna appears, He is the shelter 
of all plenary parts. Thus at that time all His plenary portions join in 
Him.
 
Adi 5.132
 
TEXT 132
 
TEXT
 
yei yei rupe jane, sei taha kahe
sakala sambhave krsne, kichu mithya nahe
SYNONYMS
 
yei yei -- whatever; rupe -- in the form; jane -- one knows; sei -- he; 
taha -- that; kahe -- says; sakala sambhave krsne -- everything is 
possible in Krsna; kichu mithya nahe -- there is no falsity.
 
TRANSLATION
 
In whatever form one knows the Lord, one speaks of Him in that way. In 
this there is no falsity, since everything is possible in Krsna.
 
PURPORT
 
In this connection we may mention an incident that took place between 
two of our sannyasis while we were preaching the Hare Krsna maha-mantra 
in Hyderabad. One of them stated that "Hare Rama" refers to Sri Balarama,
 and the other protested that "Hare Rama" means Lord Rama. Ultimately 
the controversy came to me, and I gave the decision that if someone says 
that the "Rama" in "Hare Rama" is Lord Ramacandra and someone else says 
that the "Rama" in "Hare Rama" is Sri Balarama, both are correct because 
there is no difference between Sri Balarama and Lord Rama. Here in Sri 
Caitanya-caritamrta we find that Krsnadasa Kaviraja Gosvami has stated 
the same conclusion:
 
yei yei rupe jane, sei taha kahe
sakala sambhave krsne, kichu mithya nahe
 
If someone calls Lord Ramacandra by the vibration Hare Rama, 
understanding it to mean "O Lord Ramacandra!" he is quite right. 
Similarly, if one says that Hare Rama means "O Sri Balarama!" he is also 
right. Those who are aware of the visnu-tattva do not fight over all 
these details.
 
In the Laghu-bhagavatamrta Srila Rupa Gosvami has explained Krsna's 
being both Ksirodakasayi Visnu and Narayana in the spiritual sky and 
expanding in the quadruple forms known as Vasudeva, Sankarsana, 
Pradyumna and Aniruddha. He has refuted the idea that Krsna is an 
incarnation of Narayana. Some devotees think that Narayana is the 
original Personality of Godhead and that Krsna is an incarnation. Even 
Sankaracarya, in his commentary on the Bhagavad-gita, has accepted 
Narayana as the transcendental Personality of Godhead who appeared as 
Krsna, the son of Devaki and Vasudeva. Therefore this matter may be 
difficult to understand. But the Gaudiya Vaisnava-sampradaya, headed by 
Rupa Gosvami, has established the principle of the Bhagavad-gita that 
everything emanates from Krsna, who says in the Bhagavad-gita, aham 
sarvasya prabhavah: [Bg. 10.8] "I am the original source of everything." 
"Everything" includes Narayana. Therefore Rupa Gosvami, in his Laghu-
bhagavatamrta, has established that Krsna, not Narayana, is the original 
Personality of Godhead.
 
In this connection he has quoted a verse from Srimad-Bhagavatam (3.2.15) 
that states:
 
sva-santa-rupesv itaraih svarupair
abhyardyamanesv anukampitatma
paravareso mahad-amsa-yukto
hy ajo 'pi jato bhagavan yathagnih
 
"When pure devotees of the Lord like Vasudeva are greatly disturbed by 
dangerous demons like Kamsa, Lord Krsna joins with all His pastime 
expansions, such as the Lord of Vaikuntha, and, although unborn, becomes 
manifest, just as fire becomes manifest by the friction of arani wood." 
Arani wood is used to ignite a sacrificial fire without matches or any 
other flame. Just as fire appears from arani wood, the Supreme Lord 
appears when there is friction between devotees and nondevotees. When 
Krsna appears, He appears in full, including within Himself all His 
expansions, such as Narayana, Vasudeva, Sankarsana, Aniruddha and 
Pradyumna. Krsna is always integrated with His other incarnations, like 
Nrsimhadeva, Varaha, Vamana, Nara-Narayana, Hayagriva and Ajita. In 
Vrndavana Lord Krsna sometimes exhibits the functions of such 
incarnations.
 
In the Brahmanda Purana it is said, "The same Personality of Godhead who 
is known in Vaikuntha as the four-handed Narayana, the friend of all 
living entities, and in the milk ocean as the Lord of Svetadvipa, and 
who is the best of all purusas, appeared as the son of Nanda. In a fire 
there are many sparks of different dimensions; some of them are very big,
 and some are small. The small sparks are compared to the living 
entities, and the large sparks are compared to the Visnu expansions of 
Lord Krsna. All the incarnations emanate from Krsna, and after the end 
of their pastimes they again merge with Krsna."
 
Therefore in the various Puranas Krsna is described sometimes as 
Narayana, sometimes as Ksirodakasayi Visnu, sometimes as Garbhodakasayi 
Visnu and sometimes as Vaikunthanatha, the Lord of Vaikuntha. Because 
Krsna is always full, Mula-sankarsana is in Krsna, and since all 
incarnations are manifested from Mula-sankarsana, it should be 
understood that He can manifest different incarnations by His supreme 
will, even in the presence of Krsna. Great sages have therefore 
glorified the Lord by different names. Thus when the original person, 
the source of all incarnations, is sometimes described as an incarnation,
 there is no discrepancy.
 
Adi 5.133
 
TEXT 133
 
TEXT
 
ataeva sri-krsna-caitanya gosani
sarva avatara-lila kari' sabare dekhai
SYNONYMS
 
ataeva -- therefore; sri-krsna-caitanya -- Lord Sri Caitanya Mahaprabhu; 
gosani -- the Lord; sarva -- all; avatara-lila -- the pastimes of 
different incarnations; kari' -- exhibiting; sabare -- to everyone; 
dekhai -- He showed.
 
TRANSLATION
 
Therefore Lord Caitanya Mahaprabhu has exhibited to everyone all the 
pastimes of all the various incarnations.
 
Adi 5.134
 
TEXT 134
 
TEXT
 
ei-rupe nityananda ‘ananta'-prakasa
sei-bhave -- kahe muni caitanyera dasa
SYNONYMS
 
ei-rupe -- in this way; nityananda -- Lord Nityananda; ananta-prakasa -- 
unlimited manifestations; sei-bhave -- in that transcendental emotion; 
kahe -- He says; muni -- I; caitanyera dasa -- the servant of Lord 
Caitanya.
 
TRANSLATION
 
Thus Lord Nityananda has unlimited incarnations. In transcendental 
emotion He calls Himself a servant of Lord Caitanya.
 
Adi 5.135
 
TEXT 135
 
TEXT
 
kabhu guru, kabhu sakha, kabhu bhrtya-lila
purve yena tina-bhave vraje kaila khela
SYNONYMS
 
kabhu -- sometimes; guru -- spiritual master; kabhu -- sometimes; sakha -
- friend; kabhu -- sometimes; bhrtya-lila -- pastimes as a servant; 
purve -- formerly; yena -- as; tina-bhave -- in three different moods; 
vraje -- in Vrndavana; kaila khela -- plays with Krsna.
 
TRANSLATION
 
Sometimes He serves Lord Caitanya as His guru, sometimes as His friend 
and sometimes as His servant, just as Lord Balarama played with Lord 
Krsna in these three different moods in Vraja.
 
Adi 5.136
 
TEXT 136
 
TEXT
 
vrsa hana krsna-sane matha-mathi rana
kabhu krsna kare tanra pada-samvahana
SYNONYMS
 
vrsa hana -- becoming a bull; krsna-sane -- with Krsna; matha-mathi rana 
-- fighting head to head; kabhu -- sometimes; krsna -- Krsna; kare -- 
does; tanra -- His; pada-samvahana -- massaging the feet.
 
TRANSLATION
 
Playing like a bull, Lord Balarama fights with Krsna head to head. And 
sometimes Lord Krsna massages the feet of Lord Balarama.
 
Adi 5.137
 
TEXT 137
 
TEXT
 
apanake bhrtya kari' krsne prabhu jane
krsnera kalara kala apanake mane
SYNONYMS
 
apanake -- Himself; bhrtya kari' -- considering a servant; krsna -- 
Krsna; prabhu -- master; jane -- He knows; krsnera -- of Lord Krsna; 
kalara kala -- as a plenary portion of a plenary portion; apanake -- 
Himself; mane -- He accepts.
 
TRANSLATION
 
He considers Himself a servant and knows Krsna to be His master. Thus He 
regards Himself as a fragment of His plenary portion.
 
Adi 5.138
 
TEXT 138
 
TEXT
 
vrsayamanau nardantau
yuyudhate parasparam
anukrtya rutair jantums
ceratuh prakrtau yatha
SYNONYMS
 
vrsayamanau -- becoming like bulls; nardantau -- making roaring sounds; 
yuyudhate -- both used to fight; parasparam -- each other; anukrtya -- 
imitating; rutaih -- with cries; jantun -- the animals; ceratuh -- used 
to play; prakrtau -- ordinary boys; yatha -- just like.
 
TRANSLATION
 
"Acting just like ordinary boys, They played like roaring bulls as They 
fought each other, and They imitated the calls of various animals."
 
PURPORT
 
This and the following quotation are from the Bhagavatam (10.11.40 and 
10.15.14).
 
Adi 5.139
 
TEXT 139
 
TEXT
 
kvacit krida-parisrantam
gopotsangopabarhanam
svayam visramayaty aryam
pada-samvahanadibhih
SYNONYMS
 
kvacit -- sometimes; krida -- playing; parisrantam -- very much fatigued;
 gopa-utsanga -- the lap of a cowherd boy; upabarhanam -- whose pillow; 
svayam -- personally Lord Krsna; visramayati -- causing to rest; aryam --
 His elder brother; pada-samvahana-adibhih -- by massaging His feet, etc.
 
TRANSLATION
 
"Sometimes when Lord Krsna's elder brother, Lord Balarama, felt tired 
after playing and lay His head on the lap of a cowherd boy, Lord Krsna 
Himself served Him by massaging His feet."
 
Adi 5.140
 
TEXT 140
 
TEXT
 
keyam va kuta ayata
daivi va nary utasuri
prayo mayastu me bhartur
nanya me 'pi vimohini
SYNONYMS
 
ka -- who; iyam -- this; va -- or; kutah -- from where; ayata -- has 
come; daivi -- whether demigod; va -- or; nari -- woman; uta -- or; 
asuri -- demoness; prayah -- in most cases; maya -- illusory energy; 
astu -- she must be; me -- My; bhartuh -- of the master, Lord Krsna; na -
- not; anya -- any other; me -- My; api -- certainly; vimohini -- 
bewilderer.
 
TRANSLATION
 
"Who is this mystic power, and where has she come from? Is she a demigod 
or a demoness? She must be the illusory energy of My master, Lord Krsna, 
for who else can bewilder Me?"
 
PURPORT
 
The playful pastimes of the Lord caused suspicion in the mind of Lord 
Brahma, and therefore Lord Brahma, to test Krsna's Lordship, stole all 
the Lord's calves and cowherd boys with his own mystic power. Sri Krsna 
responded, however, by replacing all the calves and boys in the field. 
Lord Balarama's thoughts of astonishment at such wonderful retaliation 
are recorded in this verse (SB 10.13.37).
 
Adi 5.141
 
TEXT 141
 
TEXT
 
yasyanghri-pankaja-rajo 'khila-loka-palair
mauly-uttamair dhrtam upasita-tirtha-tirtham
brahma bhavo 'ham api yasya kalah kalayah
sris codvahema ciram asya nrpasanam kva
SYNONYMS
 
yasya -- whose; anghri-pankaja -- lotuslike feet; rajah -- the dust; 
akhila-loka -- of the universal planetary systems; palaih -- by the 
masters; mauli-uttamaih -- with valuable turbans on their heads; dhrtam -
- accepted; upasita -- worshiped; tirtha-tirtham -- the sanctifier of 
the holy places; brahma -- Lord Brahma; bhavah -- Lord Siva; aham api -- 
even I; yasya -- of whom; kalah -- portions; kalayah -- of a plenary 
portion; srih -- the goddess of fortune; ca -- and; udvahema -- we carry;
 ciram -- eternally; asya -- of Him; nrpa-asanam -- the throne of a king;
 kva -- where.
 
TRANSLATION
 
"What is the value of a throne to Lord Krsna? The masters of the various 
planetary systems accept the dust of His lotus feet on their crowned 
heads. That dust makes the holy places sacred, and even Lord Brahma, 
Lord Siva, Laksmi and I Myself, who are all portions of His plenary 
portion, eternally carry that dust on our heads."
 
PURPORT
 
When the Kauravas, to flatter Baladeva so that He would become their 
ally, spoke ill of Sri Krsna, Lord Baladeva became angry and spoke this 
verse (SB 10.68.37).
 
Adi 5.142
 
TEXT 142
 
TEXT
 
ekale isvara krsna, ara saba bhrtya
yare yaiche nacaya, se taiche kare nrtya
SYNONYMS
 
ekale -- alone; isvara -- the Supreme Personality of Godhead; krsna -- 
Krsna; ara -- others; saba -- all; bhrtya -- servants; yare -- unto whom;
 yaiche -- as; nacaya -- He causes to dance; se -- He; taiche -- in that 
way; kare nrtya -- dances.
 
TRANSLATION
 
Lord Krsna alone is the supreme controller, and all others are His 
servants. They dance as He makes them do so.
 
Adi 5.143
 
TEXT 143
 
TEXT
 
ei mata caitanya-gosani ekale isvara
ara saba parisada, keha va kinkara
SYNONYMS
 
ei mata -- in this way; caitanya-gosani -- Lord Sri Caitanya Mahaprabhu; 
ekale -- alone; isvara -- the Supreme Personality of Godhead; ara saba --
 all others; parisada -- associates; keha -- someone; va -- or; kinkara -
- servants.
 
TRANSLATION
 
Thus Lord Caitanya is also the only controller. All others are His 
associates or servants.
 
Adi 5.144–145
 
TEXTS 144–145
 
TEXT
 
guru-varga, -- nityananda, advaita acarya
srivasadi, ara yata -- laghu, sama, arya
sabe parisada, sabe lilara sahaya
saba lana nija-karya sadhe gaura-raya
SYNONYMS
 
guru-varga -- elders; nityananda -- Lord Nityananda; advaita acarya -- 
and Advaita Acarya; srivasa-adi -- Srivasa Thakura and others; ara -- 
others; yata -- all; laghu, sama, arya -- junior, equal or superior; 
sabe -- everyone; parisada -- associates; sabe -- everyone; lilara 
sahaya -- helpers in the pastimes; saba lana -- taking all of them; nija-
karya -- His own aims; sadhe -- executes; gaura-raya -- Lord Sri 
Caitanya Mahaprabhu.
 
TRANSLATION
 
His elders such as Lord Nityananda, Advaita Acarya and Srivasa Thakura, 
as well as His other devotees -- whether His juniors, equals or 
superiors -- are all His associates who help Him in His pastimes. Lord 
Gauranga fulfills His aims with their help.
 
Adi 5.146
 
TEXT 146
 
TEXT
 
advaita acarya, nityananda, -- dui anga
dui-jana lana prabhura yata kichu ranga
SYNONYMS
 
advaita acarya -- Sri Advaita Acarya; nityananda -- Lord Nityananda; dui 
anga -- two limbs of the Lord; dui-jana lana -- taking the two of Them; 
prabhura -- of Lord Sri Caitanya Mahaprabhu; yata -- all; kichu -- some; 
ranga -- playful activities.
 
TRANSLATION
 
Sri Advaita Acarya and Srila Nityananda Prabhu, who are plenary parts of 
the Lord, are His principal associates. With these two the Lord performs 
His pastimes in various ways.
 
Adi 5.147
 
TEXT 147
 
TEXT
 
advaita-acarya-gosani saksat isvara
prabhu guru kari' mane, tinho ta' kinkara
SYNONYMS
 
advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara -- 
directly the Supreme Personality of Godhead; prabhu -- Lord Sri Caitanya 
Mahaprabhu; guru kari' mane -- accepts Him as His teacher; tinho ta' 
kinkara -- but He is the servant.
 
TRANSLATION
 
Lord Advaita Acarya is directly the Supreme Personality of Godhead. 
Although Lord Caitanya accepts Him as His preceptor, Advaita Acarya is a 
servant of the Lord.
 
PURPORT
 
Lord Caitanya always offered respects to Advaita Prabhu as He would to 
His father because Advaita was even older than His father; yet Advaita 
Prabhu always considered Himself a servant of Lord Caitanya. Sri Advaita 
Prabhu and Isvara Puri, Lord Caitanya's spiritual master, were both 
disciples of Madhavendra Puri, who was also the spiritual master of 
Nityananda Prabhu. Thus Advaita Prabhu, as Lord Caitanya's spiritual 
uncle, was always to be respected because one should respect one's 
spiritual master's Godbrothers as one respects one's spiritual master. 
Because of all these considerations, Sri Advaita Prabhu was superior to 
Lord Caitanya, yet Advaita Prabhu considered Himself Lord Caitanya's 
subordinate.
 
Adi 5.148
 
TEXT 148
 
TEXT
 
acarya-gosanira tattva na yaya kathana
krsna avatari yenho tarila bhuvana
SYNONYMS
 
acarya-gosanira -- of Advaita Acarya; tattva -- the truth; na yaya 
kathana -- cannot be described; krsna -- Lord Krsna; avatari -- making 
descend; yenho -- who; tarila -- delivered; bhuvana -- all the world.
 
TRANSLATION
 
I cannot describe the truth of Advaita Acarya. He has delivered the 
entire world by making Lord Krsna descend.
 
Adi 5.149
 
TEXT 149
 
TEXT
 
nityananda-svarupa purve ha-iya laksmana
laghu-bhrata haiya kare ramera sevana
SYNONYMS
 
nityananda-svarupa -- Lord Nityananda Svarupa; purve -- formerly; ha-iya 
-- becoming; laksmana -- Laksmana, Lord Ramacandra's younger brother; 
laghu-bhratra haiya -- becoming the younger brother; kare -- does; 
ramera sevana -- service to Lord Ramacandra.
 
TRANSLATION
 
Lord Nityananda Svarupa formerly appeared as Laksmana and served Lord 
Ramacandra as His younger brother.
 
PURPORT
 
Among the sannyasis of the Sankara-sampradaya there are different names 
for brahmacaris. Each sannyasi has some assistants, known as brahmacaris,
 who are called by different names according to the names of the 
sannyasi. Among such brahmacaris there are four names: Svarupa, Ananda, 
Prakasa and Caitanya. Nityananda Prabhu maintained Himself as a 
brahmacari; He never took sannyasa. As a brahmacari His name was 
Nityananda Svarupa, and therefore the sannyasi under whom He was living 
must have been from the tirthas or asramas of the Sankara-sampradaya,
 because one of the names for the assistant brahmacari of such a 
sannyasi is Svarupa.
 
Adi 5.150
 
TEXT 150
 
TEXT
 
ramera caritra saba, -- duhkhera karana
svatantra lilaya duhkha sahena laksmana
SYNONYMS
 
ramera caritra saba -- all the activities of Lord Ramacandra; duhkhera 
karana -- causes of suffering; sva-tantra -- although independent; 
lilaya -- in the pastimes; duhkha -- unhappiness; sahena laksmana -- 
Laksmana tolerates.
 
TRANSLATION
 
The activities of Lord Rama were full of suffering, but Laksmana, of His 
own accord, tolerated that suffering.
 
Adi 5.151
 
TEXT 151
 
TEXT
 
nisedha karite nare, yate chota bhai
mauna dhari' rahe laksmana mane duhkha pai'
SYNONYMS
 
nisedha karite nare -- unable to prohibit Lord Ramacandra; yate -- 
because; chota bhai -- younger brother; mauna dhari' -- becoming silent; 
rahe -- remains; laksmana -- Laksmana; mane -- in the mind; duhkha -- 
unhappiness; pai' -- getting.
 
TRANSLATION
 
As a younger brother He could not stop Lord Rama from His resolution, 
and so He remained silent, although unhappy in His mind.
 
Adi 5.152
 
TEXT 152
 
TEXT
 
krsna-avatare jyestha haila sevara karana
krsnake karaila nana sukha asvadana
SYNONYMS
 
krsna-avatare -- in the incarnation of Lord Krsna; jyestha haila -- He 
became the elder brother; sevara karana -- for the purpose of service; 
krsnake -- to Krsna; karaila -- made; nana -- various; sukha -- 
happinesses; asvadana -- tasting.
 
TRANSLATION
 
When Lord Krsna appeared, He [Balarama] became His elder brother to 
serve Him to His heart's content and make Him enjoy all sorts of 
happiness.
 
Adi 5.153
 
TEXT 153
 
TEXT
 
rama-laksmana -- krsna-ramera amsa-visesa
avatara-kale donhe donhate pravesa
SYNONYMS
 
rama-laksmana -- Ramacandra and Laksmana; krsna-ramera amsa-visesa -- 
particular expansions of Lord Krsna and Lord Balarama; avatara-kale -- 
at the time of incarnation; donhe -- both of Them (Rama and Laksmana); 
donhate pravesa -- entered into Them both (Krsna and Balarama).
 
TRANSLATION
 
Sri Rama and Sri Laksmana, who are plenary portions of Lord Krsna and 
Lord Balarama respectively, entered into Them at the time of Krsna's and 
Balarama's appearance.
 
PURPORT
 
With reference to the Visnu-dharmottara, the Laghu-bhagavatamrta 
explains that Rama is an incarnation of Vasudeva, Laksmana is an 
incarnation of Sankarsana, Bharata is an incarnation of Pradyumna, and 
Satrughna is an incarnation of Aniruddha. The Padma Purana describes 
that Ramacandra is Narayana and that Laksmana, Bharata and Satrughna are 
respectively Sesa, Cakra and Sankha (the conchshell in the hand of 
Narayana). In the Rama-gita of the Skanda Purana, Laksmana, Bharata and 
Satrughna have been described as the triple attendants of Lord Rama.
 
Adi 5.154
 
TEXT 154
 
TEXT
 
sei amsa lana jyestha-kanisthabhimana
amsamsi-rupe sastre karaye vyakhyana
SYNONYMS
 
sei amsa lana -- taking that plenary portion; jyestha-kanistha-abhimana -
- considering Themselves the elder or younger; amsa-amsi-rupe -- as the 
expansion and the original Supreme Personality of Godhead; sastre -- in 
the revealed scriptures; karaye -- does; vyakhyana -- explanation.
 
TRANSLATION
 
Krsna and Balarama present Themselves as younger brother and elder 
brother, but in the scriptures They are described as the original 
Supreme Personality of Godhead and His expansion.
 
Adi 5.155
 
TEXT 155
 
TEXT
 
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
SYNONYMS
 
rama-adi -- the incarnation of Lord Rama, etc.; murtisu -- in different 
forms; kala-niyamena -- by the order of plenary portions; tisthan -- 
existing; nana -- various; avataram -- incarnations; akarot -- executed; 
bhuvanesu -- within the worlds; kintu -- but; krsnah -- Lord Krsna; 
svayam -- personally; samabhavat -- appeared; paramah -- the supreme; 
puman -- person; yah -- who; govindam -- unto Lord Govinda; adi-purusam -
- the original person; tam -- unto Him; aham -- I; bhajami -- offer 
obeisances.
 
TRANSLATION
 
"I worship Govinda, the primeval Lord, who by His various plenary 
portions appears in the world in different forms and incarnations such 
as Lord Rama, but who personally appears in His supreme original form as 
Lord Krsna."
 
PURPORT
 
This is a quotation from Brahma-samhita (5.39).
 
Adi 5.156
 
TEXT 156
 
TEXT
 
sri-caitanya -- sei krsna, nityananda -- rama
nityananda purna kare caitanyera kama
SYNONYMS
 
sri-caitanya -- Lord Sri Caitanya; sei krsna -- that original Krsna; 
nityananda -- Lord Nityananda; rama -- Balarama; nityananda -- Lord 
Nityananda; purna kare -- fulfills; caitanyera kama -- all the desires 
of Lord Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Lord Caitanya is the same Lord Krsna, and Lord Nityananda is Lord 
Balarama. Lord Nityananda fulfills all of Lord Caitanya's desires.
 
Adi 5.157
 
TEXT 157
 
TEXT
 
nityananda-mahima-sindhu ananta, apara
eka kana sparsi matra, -- se krpa tanhara
SYNONYMS
 
nityananda-mahima -- of the glories of Lord Nityananda; sindhu -- the 
ocean; ananta -- unlimited; apara -- unfathomed; eka kana -- one 
fragment; sparsi -- I touch; matra -- only; se -- that; krpa -- mercy; 
tanhara -- His.
 
TRANSLATION
 
The ocean of Lord Nityananda's glories is infinite and unfathomable. 
Only by His mercy can I touch even a drop of it.
 
Adi 5.158
 
TEXT 158
 
TEXT
 
ara eka suna tanra krpara mahima
adhama jivere cadhaila urdhva-sima
SYNONYMS
 
ara -- another; eka -- one; suna -- please hear; tanra krpara mahima -- 
glory of His mercy; adhama jivere -- the downtrodden living being; 
cadhaila -- He elevated; urdhva-sima -- to the topmost limit.
 
TRANSLATION
 
Please listen to another glory of His mercy. He made a fallen living 
entity climb to the highest limit.
 
Adi 5.159
 
TEXT 159
 
TEXT
 
veda-guhya katha ei ayogya kahite
tathapi kahiye tanra krpa prakasite
SYNONYMS
 
veda -- like the Vedas; guhya -- very confidential; katha -- incident; 
ei -- this; ayogya kahite -- not fit to disclose; tathapi -- still; 
kahiye -- I speak; tanra -- His; krpa -- mercy; prakasite -- to manifest.
 
TRANSLATION
 
To disclose it is not proper, for it should be kept as confidential as 
the Vedas, yet I shall speak of it to make His mercy known to all.
 
Adi 5.160
 
TEXT 160
 
TEXT
 
ullasa-upari lekhon tomara prasada
nityananda prabhu, mora ksama aparadha
SYNONYMS
 
ullasa-upari -- on account of great ecstasy; lekhon -- I write; tomara 
prasada -- Your mercy; nityananda prabhu -- Lord Nityananda; mora -- my; 
ksama -- please excuse; aparadha -- offenses.
 
TRANSLATION
 
O Lord Nityananda, I write of Your mercy out of great exultation. Please 
forgive me for my offenses.
 
Adi 5.161
 
TEXT 161
 
TEXT
 
avadhuta gosanira eka bhrtya prema-dhama
minaketana ramadasa haya tanra nama
SYNONYMS
 
avadhuta -- the mendicant; gosanira -- of Lord Nityananda; eka -- one; 
bhrtya -- servant; prema-dhama -- reservoir of love; minaketana -- 
Minaketana; rama-dasa -- Ramadasa; haya -- is; tanra -- his; nama -- 
name.
 
TRANSLATION
 
Lord Nityananda Prabhu had a servant named Sri Minaketana Ramadasa, who 
was a reservoir of love.
 
Adi 5.162
 
TEXT 162
 
TEXT
 
amara alaye aho-ratra-sankirtana
tahate aila tenho pana nimantrana
SYNONYMS
 
amara alaye -- at my house; ahah-ratra -- day and night; sankirtana -- 
chanting the Hare Krsna mantra; tahate -- on account of this; aila -- 
came; tenho -- he; pana nimantrana -- getting an invitation.
 
TRANSLATION
 
At my house there was sankirtana day and night, and therefore he visited 
there, having been invited.
 
Adi 5.163
 
TEXT 163
 
TEXT
 
maha-prema-maya tinho vasila angane
sakala vaisnava tanra vandila carane
SYNONYMS
 
maha-prema-maya -- absorbed in emotional love; tinho -- he; vasila -- 
sat; angane -- in the courtyard; sakala vaisnava -- all other Vaisnavas; 
tanra -- his; vandila -- worshiped; carane -- lotus feet.
 
TRANSLATION
 
Absorbed in emotional love, he sat in my courtyard, and all the 
Vaisnavas bowed down at his feet.
 
Adi 5.164
 
TEXT 164
 
TEXT
 
namaskara karite, ka'ra uparete cade
preme ka're vamsi mare, kahake capade
SYNONYMS
 
namaskara karite -- while offering obeisances, bowing down; ka'ra -- of 
someone; uparete -- on the body; cade -- gets up; preme -- in ecstatic 
love; ka're -- someone; vamsi -- the flute; mare -- strikes; kahake -- 
someone; capade -- slaps.
 
TRANSLATION
 
In a joyful mood of love of God he sometimes climbed upon the shoulder 
of someone offering obeisances, and sometimes he struck others with his 
flute or mildly slapped them.
 
Adi 5.165
 
TEXT 165
 
TEXT
 
ye nayana dekhite asru haya mane yara
sei netre avicchinna vahe asru-dhara
SYNONYMS
 
ye -- his; nayana -- eyes; dekhite -- seeing; asru -- tears; haya -- 
appear; mane -- from the mind; yara -- of someone; sei netre -- in his 
eyes; avicchinna -- continuously; vahe -- flows; asru-dhara -- a shower 
of tears.
 
TRANSLATION
 
When someone saw the eyes of Minaketana Ramadasa, tears would 
automatically flow from his own eyes, for a constant shower of tears 
flowed from the eyes of Minaketana Ramadasa.
 
Adi 5.166
 
TEXT 166
 
TEXT
 
kabhu kona ange dekhi pulaka-kadamba
eka ange jadya tanra, ara ange kampa
SYNONYMS
 
kabhu -- sometimes; kona -- some; ange -- in parts of the body; dekhi -- 
I see; pulaka-kadamba -- eruptions of ecstasy like kadamba flowers; eka 
ange -- in one part of the body; jadya -- stunned; tanra -- his; ara 
ange -- in another limb; kampa -- trembling.
 
TRANSLATION
 
Sometimes there were eruptions of ecstasy like kadamba flowers on some 
parts of his body, and sometimes one limb would be stunned while another 
would be trembling.
 
Adi 5.167
 
TEXT 167
 
TEXT
 
nityananda bali' yabe karena hunkara
taha dekhi' lokera haya maha-camatkara
SYNONYMS
 
nityananda -- the name Nityananda; bali' -- saying; yabe -- whenever; 
karena hunkara -- makes a great sound; taha dekhi' -- seeing that; 
lokera -- of the people; haya -- there is; maha-camatkara -- great 
wonder and astonishment.
 
TRANSLATION
 
Whenever he shouted aloud the name Nityananda, the people around him 
were filled with great wonder and astonishment.
 
Adi 5.168
 
TEXT 168
 
TEXT
 
gunarnava misra name eka vipra arya
sri-murti-nikate tenho kare seva-karya
SYNONYMS
 
gunarnava misra -- of Gunarnava Misra; name -- by the name; eka -- one; 
vipra -- brahmana; arya -- very respectable; sri-murti-nikate -- by the 
side of the Deity; tenho -- he; kare -- does; seva-karya -- activities 
in devotion.
 
TRANSLATION
 
One respectable brahmana named Sri Gunarnava Misra was serving the Deity.
 
Adi 5.169
 
TEXT 169
 
TEXT
 
angane asiya tenho na kaila sambhasa
taha dekhi' kruddha hana bale ramadasa
SYNONYMS
 
angane -- to the courtyard; asiya -- coming; tenho -- he; na -- not; 
kaila -- did; sambhasa -- address; taha dekhi' -- seeing this; kruddha 
hana -- becoming angry; bale -- says; rama-dasa -- Sri Ramadasa.
 
TRANSLATION
 
When Minaketana was seated in the yard, this brahmana did not offer him 
respect. Seeing this, Sri Ramadasa became angry and spoke.
 
Adi 5.170
 
TEXT 170
 
TEXT
 
‘ei ta' dvitiya suta romaharasana
baladeva dekhi' ye na kaila pratyudgama'
SYNONYMS
 
ei ta' -- this; dvitiya -- second; suta romaharasana -- Romaharsana-suta;
 baladeva dekhi' -- seeing Lord Balarama; ye -- who; na -- not; kaila -- 
did; pratyudgama -- stand up.
 
TRANSLATION
 
"Here I find the second Romaharsana-suta, who did not stand to show 
honor when he saw Lord Balarama."
 
Adi 5.171
 
TEXT 171
 
TEXT
 
eta bali' nace gaya, karaye santosa
krsna-karya kare vipra -- na karila rosa
SYNONYMS
 
eta bali' -- saying this; nace -- he dances; gaya -- chants; karaye 
santosa -- becomes satisfied; krsna-karya -- the duties of Deity worship;
 kare -- performs; vipra -- the brahmana; na karila -- did not become; 
rosa -- angry.
 
TRANSLATION
 
After saying this, he danced and sang to his heart's content, but the 
brahmana did not become angry, for he was then serving Lord Krsna.
 
PURPORT
 
Minaketana Ramadasa was a great devotee of Lord Nityananda. When he 
entered the house of Krsnadasa Kaviraja, Gunarnava Misra, the priest who 
was worshiping the Deity installed in the house, did not receive him 
very well. A similar event occurred when Romaharsana-suta was speaking 
to the great assembly of sages at Naimisaranya. Lord Baladeva entered 
that great assembly, but since Romaharsana-suta was on the vyasasana, he 
did not get down to offer respect to Lord Baladeva. The behavior of 
Gunarnava Misra indicated that he had no great respect for Lord 
Nityananda, and this idea was not at all palatable to Minaketana 
Ramadasa. For this reason the mentality of Minaketana Ramadasa is never 
deprecated by devotees.
 
Adi 5.172
 
TEXT 172
 
TEXT
 
utsavante gela tinho kariya prasada
mora bhrata-sane tanra kichu haila vada
SYNONYMS
 
utsava-ante -- after the festival; gela -- went away; tinho -- he; 
kariya prasada -- showing mercy; mora -- of me; bhrata-sane -- with the 
brother; tanra -- of him; kichu -- some; haila -- there was; vada -- 
controversy.
 
TRANSLATION
 
At the end of the festival Minaketana Ramadasa went away, offering his 
blessings to everyone. At that time he had some controversy with my 
brother.
 
Adi 5.173
 
TEXT 173
 
TEXT
 
caitanya-prabhute tanra sudrdha visvasa
nityananda-prati tanra visvasa-abhasa
SYNONYMS
 
caitanya-prabhute -- unto Lord Caitanya; tanra -- his; su-drdha -- fixed;
 visvasa -- faith; nityananda-prati -- unto Lord Nityananda; tanra -- 
his; visvasa-abhasa -- dim reflection of faith.
 
TRANSLATION
 
My brother had firm faith in Lord Caitanya but only a dim glimmer of 
faith in Lord Nityananda.
 
Adi 5.174
 
TEXT 174
 
TEXT
 
iha jani' ramadasera duhkha ha-ila mane
tabe ta' bhratare ami karinu bhartsane
SYNONYMS
 
iha -- this; jani' -- knowing; rama-dasera -- of the saint Ramadasa; 
duhkha -- unhappiness; ha-ila -- there was; mane -- in the mind; tabe -- 
at that time; ta' -- certainly; bhratare -- to my brother; ami -- I; 
karinu -- did; bhartsane -- chastisement.
 
TRANSLATION
 
Knowing this, Sri Ramadasa felt unhappy in his mind. I then rebuked my 
brother.
 
Adi 5.175
 
TEXT 175
 
TEXT
 
dui bhai eka-tanu -- samana-prakasa
nityananda na mana, tomara habe sarva-nasa
SYNONYMS
 
dui bhai -- two brothers; eka-tanu -- one body; samana-prakasa -- equal 
manifestation; nityananda -- Lord Nityananda; na mane -- you do not 
believe; tomara -- your; habe -- that will be; sarva-nasa -- downfall.
 
TRANSLATION
 
"These two brothers," I told him, "are like one body; They are identical 
manifestations. If you do not believe in Lord Nityananda, you will fall 
down.
 
Adi 5.176
 
TEXT 176
 
TEXT
 
ekete visvasa, anye na kara sammana
"ardha-kukkuti-nyaya" tomara pramana
SYNONYMS
 
ekete visvasa -- faith in one; anye -- in the other; na -- not; kara -- 
do; sammana -- respect; ardha-kukkuti-nyaya -- the logic of accepting 
half of a hen; tomara -- your; pramana -- evidence.
 
TRANSLATION
 
"If you have faith in one but disrespect the other, your logic is like 
the logic of accepting half a   A foolish farmer once thought he would 
save money by cutting off his hen's head, which he had to feed, and 
leaving its tail, which produced the eggs. Hence the term ardha-kukkuti-
nyaya, literally "half-hen logic."hen.
 
Adi 5.177
 
TEXT 177
 
TEXT
 
kimva, donha na manina hao ta' pasanda
eke mani' are na mani, -- ei-mata bhanda
SYNONYMS
 
kimva -- otherwise; donha -- both of Them; na -- not; manina -- 
accepting; hao -- you become; ta' -- certainly; pasanda -- atheist; eke -
- one of Them; mani' -- accepting; are -- the other; na mani -- not 
accepting; ei-mata -- this kind of faith; bhanda -- hypocrisy.
 
TRANSLATION
 
"It would be better to be an atheist by slighting both brothers than a 
hypocrite by believing in one and slighting the other."
 
Adi 5.178
 
TEXT 178
 
TEXT
 
kruddha haiya vamsi bhangi' cale ramadasa
tat-kale amara bhratara haila sarva-nasa
SYNONYMS
 
kruddha haiya -- being very angry; vamsi -- the flute; bhangi' -- 
breaking; cale -- departs; rama-dasa -- Ramadasa; tat-kale -- at that 
time; amara -- my; bhratara -- of the brother; haila -- there was; sarva-
nasa -- downfall.
 
TRANSLATION
 
Thus Sri Ramadasa broke his flute in anger and went away, and at that 
time my brother fell down.
 
Adi 5.179
 
TEXT 179
 
TEXT
 
ei ta' kahila tanra sevaka-prabhava
ara eka kahi tanra dayara svabhava
SYNONYMS
 
ei ta' -- thus; kahila -- explained; tanra -- of Him; sevaka-prabhava -- 
the power of the servant; ara -- other; eka -- one; kahi -- I say; tanra 
-- His; dayara -- of mercy; svabhava -- characteristic.
 
TRANSLATION
 
I have thus described the power of the servants of Lord Nityananda. Now 
I shall describe another characteristic of His mercy.
 
Adi 5.180
 
TEXT 180
 
TEXT
 
bhaike bhartsinu muni, lana ei guna
sei ratre prabhu more dila darasana
SYNONYMS
 
bhaike -- my brother; bhartsinu -- chastised; muni -- I; lana -- taking; 
ei -- this; guna -- as a good quality; sei ratre -- on that night; 
prabhu -- my Lord; more -- unto me; dila -- gave; darasana -- appearance.
 
TRANSLATION
 
That night Lord Nityananda appeared to me in a dream because of my good 
quality in chastising my brother.
 
Adi 5.181
 
TEXT 181
 
TEXT
 
naihati-nikate ‘jhamatapura' name grama
tanha svapne dekha dila nityananda-rama
SYNONYMS
 
naihati-nikate -- near the village Naihati; jhamatapura -- Jhamatapura; 
name -- by the name; grama -- village; tanha -- there; svapne -- in a 
dream; dekha -- appearance; dila -- gave; nityananda-rama -- Lord 
Nityananda Balarama.
 
TRANSLATION
 
In the village of Jhamatapura, which is near Naihati, Lord Nityananda 
appeared to me in a dream.
 
PURPORT
 
There is now a railway line to Jhamatapura. If one wants to go there, he 
can take a train on the Katwa railway line and go directly to the 
station known as Salara. From that station one can go directly to 
Jhamatapura.
 
Adi 5.182
 
TEXT 182
 
TEXT
 
dandavat haiya ami padinu payete
nija-pada-padma prabhu dila mora mathe
SYNONYMS
 
dandavat haiya -- offering obeisances; ami -- I; padinu -- fell down; 
payete -- at His lotus feet; nija-pada-padma -- His own lotus feet; 
prabhu -- the Lord; dila -- placed; mora -- my; mathe -- on the head.
 
TRANSLATION
 
I fell at His feet, offering my obeisances, and He then placed His own 
lotus feet upon my head.
 
Adi 5.183
 
TEXT 183
 
TEXT
 
‘utha', ‘utha' bali' more bale bara bara
uthi' tanra rupa dekhi' hainu camatkara
SYNONYMS
 
utha utha -- get up, get up; bali' -- saying; more -- unto me; bale -- 
says; bara bara -- again and again; uthi' -- getting up; tanra -- His; 
rupa dekhi' -- seeing the beauty; hainu -- became; camatkara -- 
astonished.
 
TRANSLATION
 
"Arise! Get up!" He told me again and again. Upon rising, I was greatly 
astonished to see His beauty.
 
Adi 5.184
 
TEXT 184
 
TEXT
 
syama-cikkana kanti, prakanda sarira
saksat kandarpa, yaiche maha-malla-vira
SYNONYMS
 
syama -- blackish; cikkana -- glossy; kanti -- luster; prakanda -- heavy;
 sarira -- body; saksat -- directly; kandarpa -- Cupid; yaiche -- like; 
maha-malla -- very stout and strong; vira -- hero.
 
TRANSLATION
 
He had a glossy blackish complexion, and His tall, strong, heroic 
stature made Him seem like Cupid himself.
 
Adi 5.185
 
TEXT 185
 
TEXT
 
suvalita hasta, pada, kamala-nayana
patta-vastra sire, patta-vastra paridhana
SYNONYMS
 
suvalita -- well-formed; hasta -- hands; pada -- legs; kamala-nayana -- 
eyes like lotus flowers; patta-vastra -- silk cloth; sire -- on the head;
 patta-vastra -- silk garments; paridhana -- wearing.
 
TRANSLATION
 
He had beautifully formed hands, arms and legs, and eyes like lotus 
flowers. He wore a silk cloth, with a silk turban on His head.
 
Adi 5.186
 
TEXT 186
 
TEXT
 
suvarna-kundala karne, svarnangada-vala
payete nupura baje, kanthe puspa-mala
SYNONYMS
 
suvarna-kundala -- gold earrings; karne -- on the ears; svarna-angada -- 
golden armlets; vala -- and bangles; payete -- on the feet; nupura -- 
ankle bells; baje -- tinkle; kanthe -- on the neck; puspa-mala -- flower 
garland.
 
TRANSLATION
 
He wore golden earrings on His ears, and golden armlets and bangles. He 
wore tinkling anklets on His feet and a garland of flowers around His 
neck.
 
Adi 5.187
 
TEXT 187
 
TEXT
 
candana-lepita-anga, tilaka suthama
matta-gaja jini' mada-manthara payana
SYNONYMS
 
candana -- with sandalwood pulp; lepita -- smeared; anga -- body; tilaka 
suthama -- nicely decorated with tilaka; matta-gaja -- a mad elephant; 
jini' -- surpassing; mada-manthara -- maddened by drinking; payana -- 
movement.
 
TRANSLATION
 
His body was anointed with sandalwood pulp, and He was nicely decorated 
with tilaka. His movements surpassed those of a maddened elephant.
 
Adi 5.188
 
TEXT 188
 
TEXT
 
koti-candra jini' mukha ujjvala-varana
dadimba-bija-sama danta tambula-carvana
SYNONYMS
 
koti-candra -- millions upon millions of moons; jini' -- surpassing; 
mukha -- face; ujjvala-varana -- bright and brilliant; dadimba-bija -- 
pomegranate seeds; sama -- like; danta -- teeth; tambula-carvana -- 
chewing betel nut.
 
TRANSLATION
 
His face was more beautiful than millions upon millions of moons, and 
His teeth were like pomegranate seeds because of His chewing betel.
 
Adi 5.189
 
TEXT 189
 
TEXT
 
preme matta anga dahine-vame dole
‘krsna' ‘krsna' baliya gambhira bola bale
SYNONYMS
 
preme -- in ecstasy; matta -- absorbed; anga -- the whole body; dahine --
 to the right side; vame -- to the left side; dole -- moves; krsna krsna 
-- Krsna, Krsna; baliya -- saying; gambhira -- deep; bola -- words; bale 
-- was uttering.
 
TRANSLATION
 
His body moved to and fro, right and left, for He was absorbed in 
ecstasy. He chanted "Krsna, Krsna" in a deep voice.
 
Adi 5.190
 
TEXT 190
 
TEXT
 
ranga-yasti haste dole yena matta simha
cari-pase vedi ache caranete bhrnga
SYNONYMS
 
ranga-yasti -- a red stick; haste -- in the hand; dole -- moves; yena -- 
like; matta -- mad; simha -- lion; cari-pase -- all around; vedi -- 
surrounding; ache -- there is; caranete -- at the lotus feet; bhrnga -- 
bumblebees.
 
TRANSLATION
 
His red stick moving in His hand, He seemed like a maddened lion. All 
around the four sides of His feet were bumblebees.
 
Adi 5.191
 
TEXT 191
 
TEXT
 
parisada-gane dekhi' saba gopa-vese
‘krsna' ‘krsna' kahe sabe saprema avese
SYNONYMS
 
parisada-gane -- associates; dekhi' -- seeing; saba -- all; gopa-vese -- 
in the dress of cowherd boys; krsna krsna -- Krsna, Krsna; kahe -- says; 
sabe -- all; sa-prema -- of ecstatic love; avese -- in absorption.
 
TRANSLATION
 
His devotees, dressed like cowherd boys, surrounded His feet like so 
many bees and also chanted "Krsna, Krsna," absorbed in ecstatic love.
 
Adi 5.192
 
TEXT 192
 
TEXT
 
singa vamsi bajaya keha, keha nace gaya
sevaka yogaya tambula, camara dhulaya
SYNONYMS
 
singa vamsi -- horns and flutes; bajaya -- play; keha -- some; keha -- 
some of them; nace -- dance; gaya -- sing; sevaka -- a servant; yogaya --
 supplies; tambula -- betel nut; camara -- fan; dhulaya -- moves.
 
TRANSLATION
 
Some of them played horns and flutes, and others danced and sang. Some 
of them offered betel nuts, and others waved camara fans about Him.
 
Adi 5.193
 
TEXT 193
 
TEXT
 
nityananda-svarupera dekhiya vaibhava
kiba rupa, guna, lila -- alaukika saba
SYNONYMS
 
nityananda-svarupera -- of Lord Nityananda Svarupa; dekhiya -- seeing; 
vaibhava -- the opulence; kiba rupa -- what a wonderful form; guna -- 
qualities; lila -- pastimes; alaukika -- uncommon; saba -- all.
 
TRANSLATION
 
Thus I saw such opulence in Lord Nityananda Svarupa. His wonderful form, 
qualities and pastimes are all transcendental.
 
Adi 5.194
 
TEXT 194
 
TEXT
 
anande vihvala ami, kichu nahi jani
tabe hasi' prabhu more kahilena vani
SYNONYMS
 
anande -- in transcendental ecstasy; vihvala -- overwhelmed; ami -- I; 
kichu -- anything; nahi -- not; jani -- know; tabe -- at that time; hasi'
 -- smiling; prabhu -- the Lord; more -- unto me; kahilena -- says; vani 
-- some words.
 
TRANSLATION
 
I was overwhelmed with transcendental ecstasy, not knowing anything else.
 Then Lord Nityananda smiled and spoke to me as follows.
 
Adi 5.195
 
TEXT 195
 
TEXT
 
are are krsnadasa, na karaha bhaya
vrndavane yaha, -- tanha sarva labhya haya
SYNONYMS
 
are are -- O! O!; krsna-dasa -- Krsnadasa; na -- not; karaha -- make; 
bhaya -- fear; vrndavane yaha -- go to Vrndavana; tanha -- there; sarva -
- everything; labhya -- available; haya -- is.
 
TRANSLATION
 
"O my dear Krsnadasa, do not be afraid. Go to Vrndavana, for there you 
will attain all things."
 
Adi 5.196
 
TEXT 196
 
TEXT
 
eta bali' prerila more hatasani diya
antardhana kaila prabhu nija-gana lana
SYNONYMS
 
eta bali' -- saying this; prerila -- dispatched; more -- me; hatasani -- 
indication of the hand; diya -- giving; antardhana kaila -- disappeared; 
prabhu -- my Lord; nija-gana lana -- taking His personal associates.
 
TRANSLATION
 
After saying this, He directed me toward Vrndavana by waving His hand. 
Then He disappeared with His associates.
 
Adi 5.197
 
TEXT 197
 
TEXT
 
murcchita ha-iya muni padinu bhumite
svapna-bhanga haila, dekhi, hanache prabhate
SYNONYMS
 
murcchita ha-iya -- fainting; muni -- I; padinu -- fell; bhumite -- on 
the ground; svapna-bhanga -- breaking of the dream; haila -- there was; 
dekhi -- I saw; hanache -- there was; prabhate -- morning light.
 
TRANSLATION
 
I fainted and fell to the ground, my dream broke, and when I regained 
consciousness I saw that morning had come.
 
Adi 5.198
 
TEXT 198
 
TEXT
 
ki dekhinu ki suninu, kariye vicara
prabhu-ajna haila vrndavana yaibara
SYNONYMS
 
ki dekhinu -- what did I see; ki suninu -- what did I hear; kariye 
vicara -- I began to consider; prabhu-ajna -- the order of my Lord; 
haila -- there was; vrndavana -- to Vrndavana; yaibara -- to go.
 
TRANSLATION
 
I thought about what I had seen and heard and concluded that the Lord 
had ordered me to proceed to Vrndavana at once.
 
Adi 5.199
 
TEXT 199
 
TEXT
 
sei ksane vrndavane karinu gamana
prabhura krpate sukhe ainu vrndavana
SYNONYMS
 
sei ksane -- that very second; vrndavane -- toward Vrndavana; karinu -- 
I did; gamana -- starting; prabhura krpate -- by the mercy of Lord 
Nityananda; sukhe -- in great happiness; ainu -- arrived; vrndavana -- 
at Vrndavana.
 
TRANSLATION
 
That very second I started for Vrndavana, and by His mercy I reached 
there in great happiness.
 
Adi 5.200
 
TEXT 200
 
TEXT
 
jaya jaya nityananda, nityananda-rama
yanhara krpate painu vrndavana-dhama
SYNONYMS
 
jaya jaya -- all glories; nityananda -- to Lord Nityananda; nityananda-
rama -- to Lord Balarama, who appeared as Nityananda; yanhara krpate -- 
by whose mercy; painu -- I got; vrndavana-dhama -- shelter at Vrndavana.
 
TRANSLATION
 
All glory, all glory to Lord Nityananda Balarama, by whose mercy I have 
attained shelter in the transcendental abode of Vrndavana!
 
Adi 5.201
 
TEXT 201
 
TEXT
 
jaya jaya nityananda, jaya krpa-maya
yanha haite painu rupa-sanatanasraya
SYNONYMS
 
jaya jaya -- all glories; nityananda -- to Lord Nityananda; jaya krpa-
maya -- all glories to the most merciful Lord; yanha haite -- from whom; 
painu -- I got; rupa-sanatana-asraya -- shelter at the lotus feet of 
Rupa Gosvami and Sanatana Gosvami.
 
TRANSLATION
 
All glory, all glory to the merciful Lord Nityananda, by whose mercy I 
have attained shelter at the lotus feet of Sri Rupa and Sri Sanatana!
 
Adi 5.202
 
TEXT 202
 
TEXT
 
yanha haite painu raghunatha-mahasaya
yanha haite painu sri-svarupa-asraya
SYNONYMS
 
yanha haite -- from whom; painu -- I got; raghunatha-maha-asaya -- the 
shelter of Raghunatha dasa Gosvami; yanha haite -- from whom; painu -- I 
got; sri-svarupa-asraya -- shelter at the feet of Svarupa Damodara 
Gosvami.
 
TRANSLATION
 
By His mercy I have attained the shelter of the great personality Sri 
Raghunatha dasa Gosvami, and by His mercy I have found the refuge of Sri 
Svarupa Damodara.
 
PURPORT
 
Anyone desiring to become expert in the service of Sri Sri Radha and 
Krsna should always aspire to be under the guidance of Svarupa Damodara 
Gosvami, Rupa Gosvami, Sanatana Gosvami and Raghunatha dasa Gosvami. To 
come under the protection of the Gosvamis, one must get the mercy and 
grace of Nityananda Prabhu. The author has tried to explain this fact in 
these two verses.
 
Adi 5.203
 
TEXT 203
 
TEXT
 
sanatana-krpaya painu bhaktira siddhanta
sri-rupa-krpaya painu bhakti-rasa-pranta
SYNONYMS
 
sanatana-krpaya -- by the mercy of Sanatana Gosvami; painu -- I got; 
bhaktira siddhanta -- the conclusions of devotional service; sri-rupa-
krpaya -- by the mercy of Srila Rupa Gosvami; painu -- I got; bhakti-
rasa-pranta -- the limit of the mellows of devotional service.
 
TRANSLATION
 
By the mercy of Sanatana Gosvami I have learned the final conclusions of 
devotional service, and by the grace of Sri Rupa Gosvami I have tasted 
the highest nectar of devotional service.
 
PURPORT
 
Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional 
service, wrote several books, of which the Brhad-bhagavatamrta is very 
famous; anyone who wants to know about the subject matter of devotees, 
devotional service and Krsna must read this book. Sanatana Gosvami also 
wrote a special commentary on the Tenth Canto of Srimad-Bhagavatam known 
as the Dasama-tippani, which is so excellent that by reading it one can 
understand very deeply the pastimes of Krsna in His exchanges of loving 
activities. Another famous book by Sanatana Gosvami is the Hari-bhakti-
vilasa, which states the rules and regulations for all divisions of 
Vaisnavas, namely, Vaisnava householders, Vaisnava brahmacaris, Vaisnava 
vanaprasthas and Vaisnava sannyasis. This book was especially written, 
however, for Vaisnava householders. Srila Raghunatha dasa Gosvami has 
described Sanatana Gosvami in his prayer Vilapa-kusumanjali, verse six, 
where he has expressed his obligation to Sanatana Gosvami in the 
following words:
 
vairagya-yug-bhakti-rasam prayatnair
apayayan mam anabhipsum andhamkrp
ambudhir yah para-duhkha-duhkhi
sanatanas tam prabhum asrayami
 
"I was unwilling to drink the nectar of devotional service possessed of 
renunciation, but Sanatana Gosvami, out of his causeless mercy, made me 
drink it, even though I was otherwise unable to do so. Therefore he is 
an ocean of mercy. He is very compassionate to fallen souls like me, and 
thus it is my duty to offer my respectful obeisances unto his lotus feet.
" Krsnadasa Kaviraja Gosvami also, in the last section of the Caitanya-
caritamrta, specifically mentions the names of Rupa Gosvami, Sanatana 
Gosvami and Srila Jiva Gosvami and offers his respectful obeisances unto 
the lotus feet of these three spiritual masters, as well as Raghunatha 
dasa. Srila Raghunatha dasa Gosvami also accepted Sanatana Gosvami as 
the teacher of the science of devotional service. Srila Rupa Gosvami is 
described as the bhakti-rasacarya, or one who knows the essence of 
devotional service. His famous book Bhakti-rasamrta-sindhu is the 
science of devotional service, and by reading this book one can 
understand the meaning of devotional service. Another of his famous 
books is the Ujjvala-nilamani. In this book he elaborately explains the 
loving affairs and transcendental activities of Lord Krsna and Radharani.
 
Adi 5.204
 
TEXT 204
 
TEXT
 
jaya jaya nityananda-caranaravinda
yanha haite painu sri-radha-govinda
SYNONYMS
 
jaya jaya -- all glories to; nityananda -- of Lord Nityananda; carana-
aravinda -- the lotus feet; yanha haite -- from whom; painu -- I got; 
sri-radha-govinda -- the shelter of Sri Radha and Govinda.
 
TRANSLATION
 
All glory, all glory to the lotus feet of Lord Nityananda, by whose 
mercy I have attained Sri Radha-Govinda!
 
PURPORT
 
Srila Narottama dasa Thakura, who is famous for his poetic composition 
known as Prarthana, has lamented in one of his prayers, "When will Lord 
Nityananda be merciful upon me so that I will forget all material 
desires?" Srila Narottama dasa Thakura confirms that unless one is freed 
from material desires to satisfy the needs of the body and senses, one 
cannot understand the transcendental abode of Lord Krsna, Vrndavana. He 
also confirms that one cannot understand the loving affairs of Radha and 
Krsna without going through the direction of the six Gosvamis. In 
another verse Narottama dasa Thakura has stated that without the 
causeless mercy of Nityananda Prabhu, one cannot enter into the affairs 
of Radha and Krsna.
 
Adi 5.205
 
TEXT 205
 
TEXT
 
jagai madhai haite muni se papistha
purisera kita haite muni se laghistha
SYNONYMS
 
jagai madhai -- the two brothers Jagai and Madhai; haite -- than; muni --
 I; se -- that; papistha -- more sinful; purisera -- in stool; kita -- 
the worms; haite -- than; muni -- I am; se -- that; laghistha -- lower.
 
TRANSLATION
 
I am more sinful than Jagai and Madhai and even lower than the worms in 
the stool.
 
Adi 5.206
 
TEXT 206
 
TEXT
 
mora nama sune yei tara punya ksaya
mora nama laya yei tara papa haya
SYNONYMS
 
mora nama -- my name; sune -- hears; yei -- anyone who; tara -- his; 
punya ksaya -- destruction of piety; mora nama -- my name; laya -- takes;
 yei -- anyone; tara -- his; papa -- sin; haya -- is.
 
TRANSLATION
 
Anyone who hears my name loses the results of his pious activities. 
Anyone who utters my name becomes sinful.
 
Adi 5.207
 
TEXT 207
 
TEXT
 
emana nirghrna more keba krpa kare
eka nityananda vinu jagat bhitare
SYNONYMS
 
emana -- such; nirghrna -- abominable; more -- unto me; keba -- who; 
krpa -- mercy; kare -- shows; eka -- one; nityananda -- Lord Nityananda; 
vinu -- but; jagat -- world; bhitare -- within.
 
TRANSLATION
 
Who in this world but Nityananda could show His mercy to such an 
abominable person as me?
 
Adi 5.208
 
TEXT 208
 
TEXT
 
preme matta nityananda krpa-avatara
uttama, adhama, kichu na kare vicara
SYNONYMS
 
preme -- in ecstatic love; matta -- mad; nityananda -- Lord Nityananda; 
krpa -- merciful; avatara -- incarnation; uttama -- good; adhama -- bad; 
kichu -- any; na -- not; kare -- makes; vicara -- consideration.
 
TRANSLATION
 
Because He is intoxicated by ecstatic love and is an incarnation of 
mercy, He does not distinguish between the good and the bad.
 
Adi 5.209
 
TEXT 209
 
TEXT
 
ye age padaye, tare karaye nistara
ataeva nistarila mo-hena duracara
SYNONYMS
 
ye -- whoever; age -- in front; padaye -- falls down; tare -- unto him; 
karaye -- does; nistara -- deliverance; ataeva -- therefore; nistarila --
 delivered; mo -- as me; hena -- such; duracara -- sinful and fallen 
person.
 
TRANSLATION
 
He delivers all those who fall down before Him. Therefore He has 
delivered such a sinful and fallen person as me.
 
Adi 5.210
 
TEXT 210
 
TEXT
 
mo-papisthe anilena sri-vrndavana
mo-hena adhame dila sri-rupa-carana
SYNONYMS
 
mo-papisthe -- unto me, who am so sinful; anilena -- He brought; sri-
vrndavana -- to Vrndavana; mo-hena -- such as me; adhame -- to the 
lowest of mankind; dila -- delivered; sri-rupa-carana -- the lotus feet 
of Rupa Gosvami.
 
TRANSLATION
 
Although I am sinful and I am the most fallen, He has conferred upon me 
the lotus feet of Sri Rupa Gosvami.
 
Adi 5.211
 
TEXT 211
 
TEXT
 
sri-madana-gopala-sri-govinda-darasana
kahibara yogya nahe e-saba kathana
SYNONYMS
 
sri-madana-gopala -- Lord Madana Gopala; sri-govinda -- Lord Radha-
Govinda; darasana -- visiting; kahibara -- to speak; yogya -- fit; nahe -
- not; e-saba kathana -- all these confidential words.
 
TRANSLATION
 
I am not fit to speak all these confidential words about my visiting 
Lord Madana Gopala and Lord Govinda.
 
Adi 5.212
 
TEXT 212
 
TEXT
 
vrndavana-purandara sri-madana-gopala
rasa-vilasi saksat vrajendra-kumara
SYNONYMS
 
vrndavana-purandara -- the chief Deity of Vrndavana; sri-madana-gopala --
 Lord Madana Gopala; rasa-vilasi -- the enjoyer of the rasa dance; 
saksat -- directly; vrajendra-kumara -- the son of Nanda Maharaja.
 
TRANSLATION
 
Lord Madana Gopala, the chief Deity of Vrndavana, is the enjoyer of the 
rasa dance and is directly the son of the King of Vraja.
 
Adi 5.213
 
TEXT 213
 
TEXT
 
sri-radha-lalita-sange rasa-vilasa
manmatha-manmatha-rupe yanhara prakasa
SYNONYMS
 
sri-radha -- Srimati Radharani; lalita -- Her personal associate named 
Lalita; sange -- with; rasa-vilasa -- enjoyment of the rasa dance; 
manmatha -- of Cupid; manmatha-rupe -- in the form of Cupid; yanhara -- 
of whom; prakasa -- manifestation.
 
TRANSLATION
 
He enjoys the rasa dance with Srimati Radharani, Sri Lalita and others. 
He manifests Himself as the Cupid of Cupids.
 
Adi 5.214
 
TEXT 214
 
TEXT
 
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
 
tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna; 
smayamana -- smiling; mukha-ambujah -- lotus face; pita-ambara-dharah -- 
dressed with yellow garments; sragvi -- decorated with a flower garland; 
saksat -- directly; manmatha -- of Cupid; manmathah -- Cupid.
 
TRANSLATION
 
"Wearing yellow garments and decorated with a flower garland, Lord Krsna,
 appearing among the gopis with His smiling lotus face, looked directly 
like the charmer of the heart of Cupid."
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.32.2).
 
Adi 5.215
 
TEXT 215
 
TEXT
 
sva-madhurye lokera mana kare akarsana
dui pase radha lalita karena sevana
SYNONYMS
 
sva-madhurye -- in His own sweetness; lokera -- of all people; mana -- 
the minds; kare -- does; akarsana -- attracting; dui pase -- on two 
sides; radha -- Srimati Radharani; lalita -- and Her associate Lalita; 
karena -- do; sevana -- service.
 
TRANSLATION
 
With Radha and Lalita serving Him on His two sides, He attracts the 
hearts of all by His own sweetness.
 
Adi 5.216
 
TEXT 216
 
TEXT
 
nityananda-daya more tanre dekhaila
sri-radha-madana-mohane prabhu kari' dila
SYNONYMS
 
nityananda-daya -- the mercy of Lord Nityananda; more -- unto me; tanre -
- Madana-mohana; dekhaila -- showed; sri-radha-madana-mohane -- Radha-
Madana-mohana; prabhu kari' dila -- gave as my Lord and master.
 
TRANSLATION
 
The mercy of Lord Nityananda showed me Sri Madana-mohana and gave me Sri 
Madana-mohana as my Lord and master.
 
Adi 5.217
 
TEXT 217
 
TEXT
 
mo-adhame dila sri-govinda darasana
kahibara katha nahe akathya-kathana
SYNONYMS
 
mo-adhame -- to one as abominable as me; dila -- delivered; sri-govinda 
darasana -- the audience of Lord Sri Govinda; kahibara -- to speak this; 
katha -- words; nahe -- there are not; akathya -- unspeakable; kathana --
 narration.
 
TRANSLATION
 
He granted to one as low as me the sight of Lord Govinda. Words cannot 
describe this, nor is it fit to be disclosed.
 
Adi 5.218–219
 
TEXTS 218–219
 
TEXT
 
vrndavane yoga-pithe kalpa-taru-vane
ratna-mandapa, tahe ratna-simhasane
sri-govinda vasiyachena vrajendra-nandana
madhurya prakasi' karena jagat mohana
SYNONYMS
 
vrndavane -- at Vrndavana; yoga-pithe -- at the principal temple; kalpa-
taru-vane -- in the forest of desire trees; ratna-mandapa -- an altar 
made of gems; tahe -- upon it; ratna-simha-asane -- on the throne of 
gems; sri-govinda -- Lord Govinda; vasiyachena -- was sitting; vrajendra-
nandana -- the son of Nanda Maharaja; madhurya prakasi' -- manifesting 
His sweetness; karena -- does; jagat mohana -- enchantment of the whole 
world.
 
TRANSLATION
 
On an altar made of gems in the principal temple of Vrndavana, amidst a 
forest of desire trees, Lord Govinda, the son of the King of Vraja, sits 
upon a throne of gems and manifests His full glory and sweetness, thus 
enchanting the entire world.
 
Adi 5.220
 
TEXT 220
 
TEXT
 
vama-parsve sri-radhika sakhi-gana-sange
rasadika-lila prabhu kare kata range
SYNONYMS
 
vama-parsve -- on the left side; sri-radhika -- Srimati Radharani; sakhi-
gana-sange -- with Her personal friends; rasa-adika-lila -- pastimes 
like the rasa dance; prabhu -- Lord Krsna; kare -- performs; kata range -
- in many ways.
 
TRANSLATION
 
By His left side is Srimati Radharani and Her personal friends. With 
them Lord Govinda enjoys the rasa-lila and many other pastimes.
 
Adi 5.221
 
TEXT 221
 
TEXT
 
yanra dhyana nija-loke kare padmasana
astadasaksara-mantre kare upasana
SYNONYMS
 
yanra -- of whom; dhyana -- the meditation; nija-loke -- in his own 
abode; kare -- does; padma-asana -- Lord Brahma; astadasa-aksara-mantre -
- by the hymn composed of eighteen letters; kare -- does; upasana -- 
worshiping.
 
TRANSLATION
 
Lord Brahma, sitting on his lotus seat in his own abode, always 
meditates on Him and worships Him with the mantra consisting of eighteen 
syllables.
 
PURPORT
 
In his own planet, Lord Brahma, with the inhabitants of that planet, 
worships the form of Lord Govinda, Krsna, by the mantra of eighteen 
syllables, klim krsnaya govindaya gopi-jana-vallabhaya svaha. Those who 
are initiated by a bona fide spiritual master and who chant the Gayatri 
mantra three times a day know this astadasaksara (eighteen-syllable) 
mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka 
worship Lord Govinda by meditating with this mantra. There is no 
difference between meditating and chanting, but in the present age 
meditation is not possible on this planet. Therefore loud chanting of a 
mantra like the maha-mantra, Hare Krsna, with soft chanting of the 
astadasaksara, the mantra of eighteen syllables, is recommended.
 
Lord Brahma lives in the highest planetary system, known as Brahmaloka 
or Satyaloka. In every planet there is a predominating deity. As the 
predominating deity in Satyaloka is Lord Brahma, so in the heavenly 
planets Indra is the predominating deity, and on the sun, the sun-god, 
Vivasvan, is the predominating deity. The inhabitants and predominating 
deities of every planet are all recommended to worship Govinda either by 
meditation or by chanting.
 
Adi 5.222
 
TEXT 222
 
TEXT
 
caudda-bhuvane yanra sabe kare dhyana
vaikunthadi-pure yanra lila-guna gana
SYNONYMS
 
caudda-bhuvane -- within the fourteen worlds; yanra -- of whom; sabe -- 
all; kare dhyana -- perform meditation; vaikuntha-adi-pure -- in the 
abodes of the Vaikuntha planets; yanra -- of whom; lila-guna -- 
attributes and pastimes; gana -- chanting.
 
TRANSLATION
 
Everyone in the fourteen worlds meditates upon Him, and all the denizens 
of Vaikuntha sing of His qualities and pastimes.
 
Adi 5.223
 
TEXT 223
 
TEXT
 
yanra madhurite kare laksmi akarsana
rupa-gosani kariyachena se-rupa varnana
SYNONYMS
 
yanra -- of whom; madhurite -- by the sweetness; kare -- does; laksmi -- 
the goddess of fortune; akarsana -- attraction; rupa-gosani -- Srila 
Rupa Gosvami; kariyachena -- has done; se -- that; rupa -- of the beauty;
 varnana -- enunciation.
 
TRANSLATION
 
The goddess of fortune is attracted by His sweetness, which Srila Rupa 
Gosvami has described in this way:
 
PURPORT
 
Srila Rupa Gosvami, in his Laghu-bhagavatamrta, has quoted from the 
Padma Purana, where it is stated that Laksmi-devi, the goddess of 
fortune, after seeing the attractive features of Lord Krsna, was 
attracted to Him, and to get the favor of Lord Krsna she engaged herself 
in meditation. When asked by Krsna why she engaged in meditation with 
austerity, Laksmi-devi answered, "I want to be one of Your associates 
like the gopis in Vrndavana." Hearing this, Lord Sri Krsna replied that 
it was quite impossible. Laksmi-devi then said that she wanted to remain 
just like a golden line on the chest of the Lord. The Lord granted the 
request, and since then Laksmi has always been situated on the chest of 
Lord Krsna as a golden line. The austerity and meditation of Laksmi-devi 
are also mentioned in Srimad-Bhagavatam (10.16.36), where the Naga-
patnis, the wives of the serpent Kaliya, in the course of their prayers 
to Krsna, said that the goddess of fortune, Laksmi, also wanted His 
association as a gopi and desired the dust of His lotus feet.
 
Adi 5.224
 
TEXT 224
 
TEXT
 
smeram bhangi-traya-paricitam saci-vistirna-drstim
vamsi-nyastadhara-kisalayam ujjvalam candrakena
govindakhyam hari-tanum itah kesi-tirthopakanthe
ma preksisthas tava yadi sakhe bandhu-sange 'sti rangah
SYNONYMS
 
smeram -- smiling; bhangi-traya-paricitam -- bent in three places, 
namely the neck, waist and knees; saci-vistirna-drstim -- with a broad 
sideways glance; vamsi -- on the flute; nyasta -- placed; adhara -- lips;
 kisalayam -- newly blossomed; ujjvalam -- very bright; candrakena -- by 
the moonshine; govinda-akhyam -- named Lord Govinda; hari-tanum -- the 
transcendental body of the Lord; itah -- here; kesi-tirtha-upakanthe -- 
on the bank of the Yamuna in the neighborhood of Kesighata; ma -- do not;
 preksisthah -- glance over; tava -- your; yadi -- if; sakhe -- O dear 
friend; bandhu-sange -- to worldly friends; asti -- there is; rangah -- 
attachment.
 
TRANSLATION
 
"My dear friend, if you are indeed attached to your worldly friends, do 
not look at the smiling face of Lord Govinda as He stands on the bank of 
the Yamuna at Kesighata. Casting sidelong glances, He places His flute 
to His lips, which seem like newly blossomed twigs. His transcendental 
body, bending in three places, appears very bright in the moonlight."
 
PURPORT
 
This is a verse quoted from the Bhakti-rasamrta-sindhu (1.2.239) in 
connection with practical devotional service. Generally people in their 
conditioned life engage in the pleasure of society, friendship and love. 
This so-called love is lust, not love. But people are satisfied with 
such a false understanding of love. Vidyapati, a great and learned poet 
of Mithila, has said that the pleasure derived from friendship, society 
and family life in the material world is like a drop of water, but our 
hearts desire pleasure like an ocean. Thus the heart is compared to a 
desert of material existence that requires the water of an ocean of 
pleasure to satisfy its dryness. If there is a drop of water in the 
desert, one may indeed say that it is water, but such a minute quantity 
of water has no value. Similarly, in this material world no one is 
satisfied in the dealings of society, friendship and love. Therefore if 
one wants to derive real pleasure within his heart, he must seek the 
lotus feet of Govinda. In this verse Rupa Gosvami indicates that if one 
wants to be satisfied in the pleasure of society, friendship and love, 
he need not seek shelter at the lotus feet of Govinda, for if one takes 
shelter under His lotus feet he will forget that minute quantity of so-
called pleasure. One who is not satisfied with that so-called pleasure 
may seek the lotus feet of Govinda, who stands on the shore of the 
Yamuna at Kesitirtha, or Kesighata, in Vrndavana and attracts all the 
gopis to His transcendental loving service.
 
Adi 5.225
 
TEXT 225
 
TEXT
 
saksat vrajendra-suta ithe nahi ana
yeba ajne kare tanre pratima-hena jnana
SYNONYMS
 
saksat -- directly; vrajendra-suta -- the son of Nanda Maharaja; ithe -- 
in this matter; nahi -- there is not; ana -- any exception; yeba -- 
whatever; ajne -- a foolish person; kare -- does; tanre -- unto Him; 
pratima -- hena -- as a statue; jnana -- such a consideration.
 
TRANSLATION
 
Without a doubt He is directly the son of the King of Vraja. Only a fool 
considers Him a statue.
 
Adi 5.226
 
TEXT 226
 
TEXT
 
sei aparadhe tara nahika nistara
ghora narakete pade, ki baliba ara
SYNONYMS
 
sei aparadhe -- by that offense; tara -- his; nahika -- there is not; 
nistara -- deliverance; ghora -- terrible; narakete -- in a hellish 
condition; pade -- falls down; ki baliba -- what will I say; ara -- more.
 
TRANSLATION
 
For that offense, he cannot be liberated. Rather, he will fall into a 
terrible hellish condition. What more should I say?
 
PURPORT
 
In his Bhakti-sandarbha Jiva Gosvami has stated that those who are 
actually very serious about devotional service do not differentiate 
between the form of the Lord made of clay, metal, stone or wood and the 
original form of the Lord. In the material world a person and his 
photograph, picture or statue are different. But the statue of Lord 
Krsna and Krsna Himself, the Supreme Personality of Godhead, are not 
different, because the Lord is absolute. What we call stone, wood and 
metal are energies of the Supreme Lord, and energies are never separate 
from the energetic. As we have several times explained, no one can 
separate the sunshine energy from the energetic sun. Therefore material 
energy may appear separate from the Lord, but transcendentally it is 
nondifferent from the Lord.
 
The Lord can appear anywhere and everywhere because His diverse energies 
are distributed everywhere like sunshine. We should therefore understand 
whatever we see to be the energy of the Supreme Lord and should not 
differentiate between the Lord and His arca form made from clay, metal, 
wood or paint. Even if one has not developed this consciousness, one 
should accept it theoretically from the instructions of the spiritual 
master and should worship the arca-murti, or form of the Lord in the 
temple, as nondifferent from the Lord.
 
The Padma Purana specifically mentions that anyone who thinks the form 
of the Lord in the temple to be made of wood, stone or metal is 
certainly in a hellish condition. Impersonalists are against the worship 
of the Lord's form in the temple, and there is even a group of people 
who pass as Hindus but condemn such worship. Their so-called acceptance 
of the Vedas has no meaning, for all the acaryas, even the impersonalist 
Sankaracarya, have recommended the worship of the transcendental form of 
the Lord. Impersonalists like Sankaracarya recommend the worship of five 
forms, known as pancopasana, which include Lord Visnu. Vaisnavas, 
however, worship the forms of Lord Visnu in His varied manifestations, 
such as Radha-Krsna, Laksmi-Narayana, Sita-Rama and Rukmini-Krsna. 
Mayavadis admit that worship of the Lord's form is required in the 
beginning, but they think that in the end everything is impersonal. 
Therefore, since they are ultimately against worship of the Lord's form, 
Lord Sri Caitanya Mahaprabhu has described them as offenders.
 
Srimad-Bhagavatam has condemned those who think the body to be the self 
as bhauma ijya-dhih. Bhauma means earth, and ijya-dhih means worshiper. 
There are two kinds of bhauma ijya-dhih: those who worship the land of 
their birth, such as nationalists, who make many sacrifices for the 
motherland, and those who condemn the worship of the form of the Lord. 
One should not worship the planet earth or land of his birth, nor should 
one condemn the form of the Lord, which is manifested in metal or wood 
for our facility. Material things are also the energy of the Supreme 
Lord.
 
Adi 5.227
 
TEXT 227
 
TEXT
 
hena ye govinda prabhu, painu yanha haite
tanhara carana-krpa ke pare varnite
SYNONYMS
 
hena -- thus; ye govinda -- this Lord Govinda; prabhu -- master; painu --
 I got; yanha haite -- from whom; tanhara -- His; carana-krpa -- mercy 
of the lotus feet; ke -- who; pare -- is able; varnite -- to describe.
 
TRANSLATION
 
Therefore who can describe the mercy of the lotus feet of Him [Lord 
Nityananda] by whom I have attained the shelter of this Lord Govinda?
 
Adi 5.228
 
TEXT 228
 
TEXT
 
vrndavane vaise yata vaisnava-mandala
krsna-nama-parayana, parama-mangala
SYNONYMS
 
vrndavane -- in Vrndavana; vaise -- there are; yata -- all; vaisnava-
mandala -- groups of devotees; krsna-nama-parayana -- addicted to the 
name of Lord Krsna; parama-mangala -- all-auspicious.
 
TRANSLATION
 
All the groups of Vaisnavas who live in Vrndavana are absorbed in 
chanting the all-auspicious name of Krsna.
 
Adi 5.229
 
TEXT 229
 
TEXT
 
yanra prana-dhana -- nityananda-sri-caitanya
radha-krsna-bhakti vine nahi jane anya
SYNONYMS
 
yanra -- whose; prana-dhana -- life and soul; nityananda-sri-caitanya -- 
Lord Nityananda and Sri Caitanya Mahaprabhu; radha-krsna -- to Krsna and 
Radharani; bhakti -- devotional service; vine -- except; nahi jane anya -
- do not know anything else.
 
TRANSLATION
 
Lord Caitanya and Lord Nityananda are the life and soul of those 
Vaisnavas, who do not know anything but devotional service to Sri Sri 
Radha-Krsna.
 
Adi 5.230
 
TEXT 230
 
TEXT
 
se vaisnavera pada-renu, tara pada-chaya
adhamere dila prabhu-nityananda-daya
SYNONYMS
 
se vaisnavera -- of all those Vaisnavas; pada-renu -- the dust of the 
feet; tara -- their; pada-chaya -- the shade of the feet; adhamere -- 
unto this fallen soul; dila -- gave; prabhu-nityananda-daya -- the mercy 
of Lord Nityananda Prabhu.
 
TRANSLATION
 
The dust and shade of the lotus feet of the Vaisnavas have been granted 
to this fallen soul by the mercy of Lord Nityananda.
 
Adi 5.231
 
TEXT 231
 
TEXT
 
‘tanha sarva labhya haya' -- prabhura vacana
sei sutra -- ei tara kaila vivarana
SYNONYMS
 
tanha -- at that place; sarva -- everything; labhya -- obtainable; haya -
- is; prabhura -- of the Lord; vacana -- the word; sei sutra -- that 
synopsis; ei -- this; tara -- His; kaila vivarana -- has been described.
 
TRANSLATION
 
Lord Nityananda said, "In Vrndavana all things are possible." Here I 
have explained His brief statement in detail.
 
Adi 5.232
 
TEXT 232
 
TEXT
 
se saba painu ami vrndavane aya
sei saba labhya ei prabhura krpaya
SYNONYMS
 
se saba -- all this; painu -- got; ami -- I; vrndavane -- to Vrndavana; 
aya -- coming; sei saba -- all this; labhya -- obtainable; ei -- this; 
prabhura krpaya -- by the mercy of Lord Nityananda.
 
TRANSLATION
 
I have attained all this by coming to Vrndavana, and this was made 
possible by the mercy of Lord Nityananda.
 
PURPORT
 
All the inhabitants of Vrndavana are Vaisnavas. They are all-auspicious 
because somehow or other they always chant the holy name of Krsna. Even 
though some of them do not strictly follow the rules and regulations of 
devotional service, on the whole they are devotees of Krsna and chant 
His name directly or indirectly. Purposely or without purpose, even when 
they pass on the street they are fortunate enough to exchange greetings 
by saying the name of Radha or Krsna. Thus directly or indirectly they 
are auspicious.
 
The present city of Vrndavana has been established by the Gaudiya 
Vaisnavas since the six Gosvamis went there and directed the 
construction of their different temples. Of all the temples in Vrndavana,
 ninety percent belong to the Gaudiya Vaisnava sect, the followers of 
the teachings of Lord Caitanya Mahaprabhu and Nityananda, and seven 
temples are very famous. The inhabitants of Vrndavana do not know 
anything but the worship of Radha and Krsna. In recent years some 
unscrupulous so-called priests known as caste gosvamis have introduced 
the worship of demigods privately, but no genuine and rigid Vaisnavas 
participate in this. Those who are serious about the Vaisnava method of 
devotional activities do not take part in such worship of demigods.
 
The Gaudiya Vaisnavas never differentiate between Radha-Krsna and Lord 
Caitanya. They say that since Lord Caitanya is the combined form of 
Radha-Krsna, He is not different from Radha and Krsna. But some misled 
people try to prove that they are greatly elevated by saying that they 
like to chant the holy name of Lord Gaura instead of the names of Radha 
and Krsna. Thus they purposely differentiate between Lord Caitanya and 
Radha-Krsna. According to them, the system of nadiya-nagari, which they 
have recently invented in their fertile brains, is the worship of Gaura, 
Lord Caitanya, but they do not like to worship Radha and Krsna. They put 
forward the argument that since Lord Caitanya Himself appeared as Radha 
and Krsna combined, there is no necessity of worshiping Radha and Krsna. 
Such differentiation by so-called devotees of Lord Caitanya Mahaprabhu 
is considered disruptive by pure devotees. Anyone who differentiates 
between Radha-Krsna and Gauranga is to be considered a plaything in the 
hands of maya.
 
There are others who are against the worship of Caitanya Mahaprabhu, 
thinking Him mundane. But any sect that differentiates between Lord 
Caitanya Mahaprabhu and Radha-Krsna, either by worshiping Radha-Krsna as 
distinct from Lord Caitanya or by worshiping Lord Caitanya but not Radha-
Krsna, is in the group of prakrta-sahajiyas.
 
Srila Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, 
predicts in verses 225 and 226 that in the future those who manufacture 
imaginary methods of worship will gradually give up the worship of Radha-
Krsna, and although they will call themselves devotees of Lord Caitanya, 
they will also give up the worship of Caitanya Mahaprabhu and fall down 
into material activities. For the real worshipers of Lord Caitanya, the 
ultimate goal of life is to worship Sri Sri Radha and Krsna.
 
Adi 5.233
 
TEXT 233
 
TEXT
 
apanara katha likhi nirlajja ha-iya
nityananda-gune lekhaya unmatta kariya
SYNONYMS
 
apanara -- personal; katha -- description; likhi -- I write; nirlajja ha-
iya -- being shameless; nityananda-gune -- the attributes of Nityananda; 
lekhaya -- cause to write; unmatta kariya -- making like a madman.
 
TRANSLATION
 
I have described my own story without reservations. The attributes of 
Lord Nityananda, making me like a madman, force me to write these things.
 
Adi 5.234
 
TEXT 234
 
TEXT
 
nityananda-prabhura guna-mahima apara
‘sahasra-vadane' sesa nahi paya yanra
SYNONYMS
 
nityananda-prabhura -- of Lord Nityananda; guna-mahima -- glories of 
transcendental attributes; apara -- unfathomable; sahasra-vadane -- in 
thousands of mouths; sesa -- ultimate end; nahi -- does not; paya -- get;
 yanra -- whose.
 
TRANSLATION
 
The glories of Lord Nityananda's transcendental attributes are 
unfathomable. Even Lord Sesa, with His thousands of mouths, cannot find 
their limit.
 
Adi 5.235
 
TEXT 235
 
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,
 Fifth Chapter, describing the glories of Lord Nityananda Balarama.
 

Adi 5: The Glories Of Lord Nityananda Balarama

Chapter 5:

The Glories Of Lord Nityananda Balarama

This chapter is chiefly devoted to describing the essential nature and

glories of Sri Nityananda Prabhu. Lord Sri Krsna is the absolute

Personality of Godhead, and His first expansion in a form for pastimes

is Sri Balarama.

Beyond the limitation of this material world is the spiritual sky,

paravyoma, which has many spiritual planets, the supreme of which is

called Krsnaloka. Krsnaloka, the abode of Krsna, has three divisions,

which are known as Dvaraka, Mathura and Gokula. In that abode the

Personality of Godhead expands Himself into four plenary portions-Krsna,

Balarama, Pradyumna (the transcendental Cupid) and Aniruddha. They are

known as the original quadruple forms.

In Krsnaloka is a transcendental place known as Svetadvipa or Vrndavana.

Below Krsnaloka in the spiritual sky are the Vaikuntha planets. On each

Vaikuntha planet a four-handed Narayana, expanded from the first

quadruple manifestation, is present. The Personality of Godhead known as

Sri Balarama in Krsnaloka is the original Sankarsana (attracting Deity),

and from this Sankarsana expands another Sankarsana, called Maha-

sankarsana, who resides in one of the Vaikuntha planets. By His internal

potency, Maha-sankarsana maintains the transcendental existence of all

the planets in the spiritual sky, where all the living beings are

eternally liberated souls. The influence of the material energy is

conspicuous there by its absence. On those planets the second quadruple

manifestation is present.

Outside of the Vaikuntha planets is the impersonal manifestation of Sri

Krsna, which is known as Brahmaloka. On the other side of Brahmaloka is

the spiritual karana-samudra, or Causal Ocean. The material energy

exists on the other side of the Causal Ocean, without touching it. In

the Causal Ocean is Maha-Visnu, the original purusa expansion from

Sankarsana. Maha-Visnu places His glance over the material energy, and

by a reflection of His transcendental body He amalgamates Himself within

the material elements.

As the source of the material elements, the material energy is known as

pradhana, and as the source of the manifestations of the material energy

it is known as maya. But material nature is inert in that she has no

independent power to do anything. She is empowered to make the cosmic

manifestation by the glance of Maha-Visnu. Therefore the material energy

is not the original cause of the material manifestation. Rather, the

transcendental glance of Maha-Visnu over material nature produces that

cosmic manifestation.

Maha-Visnu again enters every universe as the reservoir of all living

entities, Garbhodakasayi Visnu. From Garbhodakasayi Visnu expands

Ksirodakasayi Visnu, the Supersoul of every living entity.

Garbhodakasayi Visnu also has His own Vaikuntha planet in every universe,

where He lives as the Supersoul or supreme controller of the universe.

Garbhodakasayi Visnu reclines in the midst of the watery portion of the

universe and generates the first living creature of the universe, Brahma.

The imaginary universal form is a partial manifestation of

Garbhodakasayi Visnu.

On the Vaikuntha planet in every universe is an ocean of milk, and

within that ocean is an island called Svetadvipa, where Lord Visnu lives.

Therefore this chapter describes two Svetadvipas-one in the abode of

Krsna and the other in the ocean of milk in every universe. The

Svetadvipa in the abode of Krsna is identical with Vrndavana-dhama,

which is the place where Krsna appears Himself to display His loving

pastimes. In the Svetadvipa within every universe is a Sesa form of

Godhead who serves Visnu by assuming the form of His umbrella, slippers,

couch, pillows, garments, residence, sacred thread, throne and so on.

Lord Baladeva in Krsnaloka is Nityananda Prabhu. Therefore Nityananda

Prabhu is the original Sankarsana, and Maha-sankarsana and His

expansions as the purusas in the universes are plenary expansions of

Nityananda Prabhu.

In this chapter the author has described the history of his leaving home

for a personal pilgrimage to Vrndavana and his achieving all success

there. In this description it is revealed that the author's original

paternal home and birthplace were in the district of Katwa, in the

village of Jhamatapura, which is near Naihati. Krsnadasa Kaviraja's

brother invited Sri Minaketana Ramadasa, a great devotee of Lord

Nityananda, to his home, but a priest named Gunarnava Misra did not

receive him well, and Krsnadasa Kaviraja Gosvami's brother, not

recognizing the glories of Lord Nityananda, also took sides with the

priest. Therefore Ramadasa became sorry, broke his flute and went away.

This was a great disaster for the brother of Krsnadasa Kaviraja Gosvami.

But on that very night Lord Nityananda Prabhu Himself graced Krsnadasa

Kaviraja Gosvami in a dream and ordered him to leave on the next day for

Vrndavana.

Adi 5.1

TEXT 1

TEXT

vande 'nantadbhutaisvaryam

sri-nityanandam isvaram

yasyecchaya tat-svarupam

ajnenapi nirupyate

SYNONYMS

vande -- let me offer my obeisances; ananta -- unlimited; adbhuta -- and

wonderful; aisvaryam -- whose opulence; sri-nityanandam -- unto Lord

Nityananda; isvaram -- the Supreme Personality of Godhead; yasya --

whose; icchaya -- by the will; tat-svarupam -- His identity; ajnena --

by the ignorant; api -- even; nirupyate -- can be ascertained.

TRANSLATION

Let me offer my obeisances to Lord Sri Nityananda, the Supreme

Personality of Godhead, whose opulence is wonderful and unlimited. By

His will, even a fool can understand His identity.

Adi 5.2

TEXT 2

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya -- all glories; sri-caitanya -- to Sri Caitanya Mahaprabhu;

jaya nityananda -- all glories to Lord Nityananda; jaya advaita-candra --

all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all glories

to the devotees of Lord Sri Caitanya Mahaprabhu.

TRANSLATION

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

All glories to Advaita Acarya! And all glories to all the devotees of

Lord Caitanya Mahaprabhu!

Adi 5.3

TEXT 3

TEXT

ei sat-sloke kahila krsna-caitanya-mahima

panca-sloke kahi nityananda-tattva-sima

SYNONYMS

ei -- this; sat-sloke -- in six verses; kahila -- described; krsna-

caitanya-mahima -- the glories of Lord Sri Caitanya Mahaprabhu; panca-

sloke -- in five verses; kahi -- let me explain; nityananda -- of Lord

Nityananda; tattva -- of the truth; sima -- the limitation.

TRANSLATION

I have described the glory of Sri Krsna Caitanya in six verses. Now, in

five verses I shall describe the glory of Lord Nityananda.

Adi 5.4

TEXT 4

TEXT

sarva-avatari krsna svayam bhagavan

tanhara dvitiya deha sri-balarama

SYNONYMS

sarva-avatari -- the source of all incarnations; krsna -- Lord Krsna;

svayam -- personally; bhagavan -- the Supreme Personality of Godhead;

tanhara -- His; dvitiya -- second; deha -- expansion of the body; sri-

balarama -- Lord Balarama.

TRANSLATION

The Supreme Personality of Godhead, Krsna, is the fountainhead of all

incarnations. Lord Balarama is His second body.

PURPORT

Lord Sri Krsna, the absolute Personality of Godhead, is the primeval

Lord, the original form of Godhead, and His first expansion is Sri

Balarama. The Personality of Godhead can expand Himself in innumerable

forms. The forms that have unlimited potency are called svamsa, and

forms that have limited potencies (the living entities) are called

vibhinnamsa.

Adi 5.5

TEXT 5

TEXT

eka-i svarupa donhe, bhinna-matra kaya

adya kaya-vyuha, krsna-lilara sahaya

SYNONYMS

eka-i -- one; svarupa -- identity; donhe -- both of Them; bhinna-matra

kaya -- only two different bodies; adya -- original; kaya-vyuha --

quadruple expansions; krsna-lilara -- in the pastimes of Lord Krsna;

sahaya -- assistance.

TRANSLATION

These two are one and the same identity. They differ only in form. Lord

Balarama is the first bodily expansion of Krsna, and He assists in Lord

Krsna's transcendental pastimes.

PURPORT

Balarama is a svamsa expansion of the Lord, and therefore there is no

difference in potency between Krsna and Balarama. The only difference is

in Their bodily structure. As the first expansion of Godhead, Balarama

is the chief Deity among the first quadruple forms, and He is the

foremost assistant of Sri Krsna in His transcendental activities.

Adi 5.6

TEXT 6

TEXT

sei krsna -- navadvipe sri-caitanya-candra

sei balarama -- sange sri-nityananda

SYNONYMS

sei krsna -- that original Krsna; navadvipe -- at Navadvipa; sri-

caitanya-candra -- Lord Sri Caitanya Mahaprabhu; sei balarama -- that

Lord Balarama; sange -- with Him; sri-nityananda -- Lord Nityananda.

TRANSLATION

That original Lord Krsna appeared in Navadvipa as Lord Caitanya, and

Balarama appeared with Him as Lord Nityananda.

Adi 5.7

TEXT 7

TEXT

sankarsanah karana-toya-sayi

garbhoda-sayi ca payobdhi-sayi

sesas ca yasyamsa-kalah sa nitya-

nandakhya-ramah saranam mamastu

SYNONYMS

sankarsanah -- Maha-sankarsana in the spiritual sky; karana-toya-sayi --

Karanodakasayi Visnu, who lies in the Causal Ocean; garbha-uda-sayi --

Garbhodakasayi Visnu, who lies in the Garbhodaka Ocean of the universe;

ca -- and; payah-abdhi-sayi -- Ksirodakasayi Visnu, who lies in the

ocean of milk; sesah -- Sesa Naga, the couch of Visnu; ca -- and; yasya -

- whose; amsa -- plenary portions; kalah -- and parts of the plenary

portions; sah -- He; nityananda-akhya -- known as Lord Nityananda; ramah

-- Lord Balarama; saranam -- shelter; mama -- my; astu -- let there be.

TRANSLATION

May Sri Nityananda Rama be the object of my constant remembrance.

Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha

Ocean and ocean of milk are His plenary portions and the portions of His

plenary portions.

PURPORT

Sri Svarupa Damodara Gosvami has recorded this verse in his diary to

offer his respectful obeisances to Lord Nityananda Prabhu. This verse

also appears as the seventh of the first fourteen verses of Sri Caitanya-

caritamrta.

Adi 5.8

TEXT 8

TEXT

sri-balarama gosani mula-sankarsana

panca-rupa dhari' karena krsnera sevana

SYNONYMS

sri-balarama -- Balarama; gosani -- the Lord; mula-sankarsana -- the

original Sankarsana; panca-rupa dhari' -- accepting five bodies; karena -

- does; krsnera -- of Lord Krsna; sevana -- service.

TRANSLATION

Lord Balarama is the original Sankarsana. He assumes five other forms to

serve Lord Krsna.

Adi 5.9

TEXT 9

TEXT

apane karena krsna-lilara sahaya

srsti-lila-karya kare dhari' cari kaya

SYNONYMS

apane -- personally; karena -- performs; krsna-lilara sahaya --

assistance in the pastimes of Lord Krsna; srsti-lila -- of the pastimes

of creation; karya -- the work; kare -- does; dhari' -- accepting; cari

kaya -- four bodies.

TRANSLATION

He Himself helps in the pastimes of Lord Krsna, and He does the work of

creation in four other forms.

Adi 5.10

TEXT 10

TEXT

srsty-adika seva, -- tanra ajnara palana

‘sesa'-rupe kare krsnera vividha sevana

SYNONYMS

srsti-adika seva -- service in the matter of creation; tanra -- His;

ajnara -- of the order; palana -- execution; sesa-rupe -- the form of

Lord Sesa; kare -- does; krsnera -- of Lord Krsna; vividha sevana --

varieties of service.

TRANSLATION

He executes the orders of Lord Krsna in the work of creation, and in the

form of Lord Sesa He serves Krsna in various ways.

PURPORT

According to expert opinion, Balarama, as the chief of the original

quadruple forms, is also the original Sankarsana. Balarama, the first

expansion of Krsna, expands Himself in five forms: (1) Maha-sankarsana, (

2) Karanodakasayi, (3) Garbhodakasayi, (4) Ksirodakasayi, and (5) Sesa.

These five plenary portions are responsible for both the spiritual and

material cosmic manifestations. In these five forms Lord Balarama

assists Lord Krsna in His activities. The first four of these forms are

responsible for the cosmic manifestations, whereas Sesa is responsible

for personal service to the Lord. Sesa is called Ananta, or unlimited,

because He assists the Personality of Godhead in His unlimited

expansions by performing an unlimited variety of services. Sri Balarama

is the servitor Godhead who serves Lord Krsna in all affairs of

existence and knowledge. Lord Nityananda Prabhu, who is the same

servitor Godhead, Balarama, performs the same service to Lord Gauranga

by constant association.

Adi 5.11

TEXT 11

TEXT

sarva-rupe asvadaye krsna-sevananda

sei balarama -- gaura-sange nityananda

SYNONYMS

sarva-rupe -- in all these forms; asvadaye -- tastes; krsna-seva-ananda -

- the transcendental bliss of serving Krsna; sei balarama -- that Lord

Balarama; gaura-sange -- with Gaurasundara; nityananda -- Lord

Nityananda.

TRANSLATION

In all the forms He tastes the transcendental bliss of serving Krsna.

That same Balarama is Lord Nityananda, the companion of Lord

Gaurasundara.

Adi 5.12

TEXT 12

TEXT

saptama slokera artha kari cari-sloke

yate nityananda-tattva jane sarva-loke

SYNONYMS

saptama slokera -- of the seventh verse; artha -- the meaning; kari -- I

do; cari-sloke -- in four verses; yate -- in which; nityananda-tattva --

the truth of Lord Nityananda; jane -- one knows; sarva-loke -- all over

the world.

TRANSLATION

I have explained the seventh verse in four subsequent verses. By these

verses all the world can know the truth about Lord Nityananda.

Adi 5.13

TEXT 13

TEXT

mayatite vyapi-vaikuntha-loke

purnaisvarye sri-catur-vyuha-madhye

rupam yasyodbhati sankarsanakhyam

tam sri-nityananda-ramam prapadye

SYNONYMS

maya-atite -- beyond the material creation; vyapi -- all-expanding;

vaikuntha-loke -- in Vaikunthaloka, the spiritual world; purna-aisvarye -

- endowed with full opulence; sri-catuh-vyuha -- madhye -- in the

quadruple expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha);

rupam -- form; yasya -- whose; udbhati -- appears; sankarsana-akhyam --

known as Sankarsana; tam -- to Him; sri-nityananda-ramam -- to Lord

Balarama in the form of Lord Nityananda; prapadye -- I surrender.

TRANSLATION

I surrender unto the lotus feet of Sri Nityananda Rama, who is known as

Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva,

Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and

resides in Vaikunthaloka, far beyond the material creation.

PURPORT

This is a verse from Sri Svarupa Damodara Gosvami's diary. It appears as

the eighth of the first fourteen verses of Sri Caitanya-caritamrta.

Adi 5.14

TEXT 14

TEXT

prakrtira para ‘paravyoma'-name dhama

krsna-vigraha yaiche vibhuty-adi-gunavan

SYNONYMS

prakrtira -- the material nature; para -- beyond; para-vyoma -- the

spiritual sky; name -- in name; dhama -- the place; krsna-vigraha -- the

form of Lord Krsna; yaiche -- just as; vibhuti-adi -- like the six

opulences; guna-van -- full with transcendental attributes.

TRANSLATION

Beyond the material nature lies the realm known as paravyoma, the

spiritual sky. Like Lord Krsna Himself, it possesses all transcendental

attributes, such as the six opulences.

PURPORT

According to Sankhya philosophy, the material cosmos is composed of

twenty-four elements: the five gross material elements, the three subtle

material elements, the five knowledge-acquiring senses, the five active

senses, the five objects of sense pleasure, and the mahat-tattva (the

total material energy). Empiric philosophers, unable to go beyond these

elements, speculate that anything beyond them must be avyakta, or

inexplicable. But the world beyond the twenty-four elements is not

inexplicable, for it is explained in the Bhagavad-gita as the eternal (

sanatana) nature. Beyond the manifested and unmanifested existence of

material nature (vyaktavyakta) is the sanatana nature, which is called

the paravyoma, or the spiritual sky. Since that nature is spiritual in

quality, there are no qualitative differences there: everything there is

spiritual, everything is good, and everything possesses the spiritual

form of Sri Krsna Himself. That spiritual sky is the manifested internal

potency of Sri Krsna; it is distinct from the material sky, manifested

by His external potency.

The all-pervading Brahman, composed of the impersonal glowing rays of

Sri Krsna, exists in the spiritual world with the Vaikuntha planets. We

can get some idea of that spiritual sky by a comparison to the material

sky, for the rays of the sun in the material sky can be compared to the

brahma-jyoti, the glowing rays of the Personality of Godhead. In

the brahma-jyoti there are unlimited Vaikuntha planets, which are

spiritual and therefore self-luminous, with a glow many times greater

than that of the sun. The Personality of Godhead Sri Krsna, His

innumerable plenary portions and the portions of His plenary portions

dominate each Vaikuntha planet. In the highest region of the spiritual

sky is the planet called Krsnaloka, which has three divisions, namely

Dvaraka, Mathura and Goloka, or Gokula.

To a gross materialist this kingdom of God, Vaikuntha, is certainly a

mystery. But to an ignorant man everything is a mystery for want of

sufficient knowledge. The kingdom of God is not a myth. Even the

material planets, which float over our heads in the millions and

billions, are still a mystery to the ignorant. Material scientists are

now attempting to penetrate this mystery, and a day may come when the

people of this earth will be able to travel in outer space and see the

variegatedness of these millions of planets with their own eyes. In

every planet there is as much material variegatedness as we find in our

own planet.

This planet earth is but an insignificant spot in the cosmic structure.

Yet foolish men, puffed up by a false sense of scientific advancement,

have concentrated their energy in the pursuit of so-called economic

development on this planet, not knowing of the variegated economic

facilities available on other planets. According to modern astronomy,

the gravity of the moon is different from that of earth. Therefore one

who goes to the moon will be able to pick up large weights and jump vast

distances. In the Ramayana, Hanuman is described as being able to lift

huge weights as heavy as hills and jump over the ocean. Modern astronomy

has confirmed that this is indeed possible.

The disease of the modern civilized man is his disbelief of everything

in the revealed scriptures. Faithless nonbelievers cannot make progress

in spiritual realization, for they cannot understand the spiritual

potency. The small fruit of a banyan contains hundreds of seeds, and in

each seed is the potency to produce another banyan tree with the potency

to produce millions more of such fruits. This law of nature is visible

before us, although how it works is beyond our understanding. This is

but an insignificant example of the potency of Godhead; there are many

similar phenomena that no scientist can explain.

Everything, in fact, is inconceivable, for the truth is revealed only to

the proper persons. Although there are varieties of personalities, from

Brahma down to the insignificant ant, all of whom are living beings,

their development of knowledge is different. Therefore we have to gather

knowledge from the right source. Indeed, in reality we can get knowledge

only from the Vedic sources. The four Vedas, with their supplementary

Puranas, the Mahabharata, the Ramayana and their corollaries, which are

known as smrtis, are all authorized sources of knowledge. If we are at

all to gather knowledge, we must gather it from these sources without

hesitation.

Revealed knowledge may in the beginning be unbelievable because of our

paradoxical desire to verify everything with our tiny brains, but the

speculative means of attaining knowledge is always imperfect. The

perfect knowledge propounded in the revealed scriptures is confirmed by

the great acaryas, who have left ample commentations upon them; none of

these acaryas has disbelieved in the sastras. One who disbelieves in the

sastras is an atheist, and we should not consult an atheist, however

great he may be. A staunch believer in the sastras, with all their

diversities, is the right person from whom to gather real knowledge.

Such knowledge may seem inconceivable in the beginning, but when put

forward by the proper authority its meaning is revealed, and then one no

longer has any doubts about it.

Adi 5.15

TEXT 15

TEXT

sarvaga, ananta, vibhu -- vaikunthadi dhama

krsna, krsna-avatarera tahani visrama

SYNONYMS

sarva-ga -- all-pervading; ananta -- unlimited; vibhu -- greatest;

vaikuntha-adi dhama -- all the places known as Vaikunthaloka; krsna --

of Lord Krsna; krsna-avatarera -- of the incarnations of Lord Krsna;

tahani -- there; visrama -- the residence.

TRANSLATION

That Vaikuntha region is all-pervading, infinite and supreme. It is the

residence of Lord Krsna and His incarnations.

Adi 5.16

TEXT 16

TEXT

tahara upari-bhage ‘krsna-loka'-khyati

dvaraka-mathura-gokula -- tri-vidhatve sthiti

SYNONYMS

tahara -- of all of them; upari-bhage -- on the top; krsna-loka-khyati --

the planet known as Krsnaloka; dvaraka-mathura-gokula -- the three

places known as Dvaraka, Mathura and Vrndavana; tri-vidhatve -- in three

departments; sthiti -- situated.

TRANSLATION

In the highest region of that spiritual sky is the spiritual planet

called Krsnaloka. It has three divisions -- Dvaraka, Mathura and Gokula.

Adi 5.17

TEXT 17

TEXT

sarvopari sri-gokula -- vrajaloka-dhama

sri-goloka, svetadvipa, vrndavana nama

SYNONYMS

sarva-upari -- above all of them; sri-gokula -- the place known as

Gokula; vraja-loka-dhama -- the place of Vraja; sri-goloka -- the place

named Goloka; sveta-dvipa -- the white island; vrndavana nama -- also

named Vrndavana.

TRANSLATION

Sri Gokula, the highest of all, is also called Vraja, Goloka, Svetadvipa

and Vrndavana.

Adi 5.18

TEXT 18

TEXT

sarvaga, ananta, vibhu, krsna-tanu-sama

upary-adho vyapiyache, nahika niyama

SYNONYMS

sarva-ga -- all-pervading; ananta -- unlimited; vibhu -- the greatest;

krsna-tanu-sama -- exactly like the transcendental body of Krsna; upari-

adhah -- up and down; vyapiyache -- expanded; nahika -- there is no;

niyama -- regulation.

TRANSLATION

Like the transcendental body of Lord Krsna, Gokula is all-pervading,

infinite and supreme. It expands both above and below, without any

restriction.

PURPORT

Srila Jiva Gosvami, the great authority and philosopher in the line of

Sri Caitanya Mahaprabhu, has discussed the abode of Krsna in his Krsna-

sandarbha. In the Bhagavad-gita the Lord refers to "My abode." Srila

Jiva Gosvami, examining the nature of Krsna's abode, refers to the

Skanda Purana, which states:

ya yatha bhuvi vartante puryo bhagavatah priyah

tas tatha santi vaikunthe tat-tal-lilartham adrtah

"The abodes of Godhead in the material world, such as Dvaraka, Mathura

and Gokula, are facsimiles representing the abodes of Godhead in the

kingdom of God, Vaikuntha-dhama." The unlimited spiritual atmosphere of

that Vaikuntha-dhama is far above and beyond the material cosmos. This

is confirmed in the Svayambhuva-tantra, in a discussion between Lord

Siva and Parvati regarding the effect of chanting the mantra of fourteen

syllables. There it is stated:

nana-kalpa-latakirnam vaikuntham vyapakam smaret

adhah samyam gunanam ca prakrtih sarva-karanam

"While chanting the mantra, one should always remember the spiritual

world, which is very extensive and full of desire trees that can yield

anything one desires. Below that Vaikuntha region is the potential

material energy, which causes the material manifestation." The places of

the pastimes of Lord Krsna, such as Dvaraka, Mathura and Vrndavana,

eternally and independently exist in Krsnaloka. They are the actual

abodes of Lord Krsna, and there is no doubt that they are situated above

the material cosmic manifestation.

The abode known as Vrndavana or Gokula is also known as Goloka. The

Brahma-samhita states that Gokula, the highest region of the kingdom of

God, resembles a lotus flower with thousands of petals. The outer

portion of that lotuslike planet is a square place known as Svetadvipa.

In the inner portion of Gokula there is an elaborate arrangement for Sri

Krsna's residence with His eternal associates such as Nanda and Yasoda.

That transcendental abode exists by the energy of Sri Baladeva, who is

the original whole of Sesa, or Ananta. The tantras also confirm this

description by stating that the abode of Sri Anantadeva, a plenary

portion of Baladeva, is called the kingdom of God. Vrndavana-dhama is

the innermost abode within the quadrangular realm of Svetadvipa, which

lies outside of the boundary of Gokula Vrndavana.

According to Jiva Gosvami, Vaikuntha is also called Brahmaloka. The

Narada Pancaratra, in a statement concerning the mystery of Vijaya,

describes:

tat sarvopari goloke tatra lokopari svayam

viharet paramanandi govindo 'tula-nayakah

"The predominator of the gopis, Govinda, the principal Deity of Gokula,

always enjoys Himself in a place called Goloka, in the topmost part of

the spiritual sky."

From the authoritative evidence cited by Jiva Gosvami we may conclude

that Krsnaloka is the supreme planet in the spiritual sky, which is far

beyond the material cosmos. For the enjoyment of transcendental variety,

the pastimes of Krsna there have three divisions, and these pastimes are

performed in the three abodes Dvaraka, Mathura and Gokula. When Krsna

descends to this universe, He enjoys the pastimes in places of the same

name. These places on earth are nondifferent from those original abodes,

for they are facsimiles of those original holy places in the

transcendental world. They are as good as Sri Krsna Himself and are

equally worshipable. Lord Caitanya declared that Lord Krsna, who

presents Himself as the son of the King of Vraja, is worshipable, and

that Vrndavana-dhama is equally worshipable.

Adi 5.19

TEXT 19

TEXT

brahmande prakasa tara krsnera icchaya

eka-i svarupa tara, nahi dui kaya

SYNONYMS

brahmande -- within the material world; prakasa -- manifestation; tara --

of it; krsnera icchaya -- by the supreme will of Lord Krsna; eka-i --

it is the same; svarupa -- identity; tara -- of it; nahi -- not; dui --

two; kaya -- bodies.

TRANSLATION

That abode is manifested within the material world by the will of Lord

Krsna. It is identical to that original Gokula; they are not two

different bodies.

PURPORT

The above-mentioned dhamas are movable, by the omnipotent will of Lord

Krsna. When Sri Krsna appears on the face of the earth, He can also make

His dhamas appear, without changing their original structure. One should

not discriminate between the dhamas on the earth and those in the

spiritual sky, thinking those on earth to be material and the original

abodes to be spiritual. All of them are spiritual. Only for us, who

cannot experience anything beyond matter in our present conditioned

state, do the dhamas and the Lord Himself, in His arca form, appear

before us resembling matter to give us the facility to see spirit with

material eyes. In the beginning this may be difficult for a neophyte to

understand, but in due course, when one is advanced in devotional

service, it will be easier, and he will appreciate the Lord's presence

in these tangible forms.

Adi 5.20

TEXT 20

TEXT

cintamani-bhumi, kalpa-vrksa-maya vana

carma-cakse dekhe tare prapancera sama

SYNONYMS

cintamani-bhumi -- the land of touchstone; kalpa-vrksa-maya -- full of

desire trees; vana -- forests; carma-cakse -- the material eyes; dekhe --

see; tare -- it; prapancera sama -- equal to the material creation.

TRANSLATION

The land there is touchstone [cintamani], and the forests abound with

desire trees. Material eyes see it as an ordinary place.

PURPORT

By the grace of the Lord His dhamas and He Himself can all be present

simultaneously, without losing their original importance. Only when one

fully develops in affection and love of Godhead can one see those dhamas

in their original appearance.

Srila Narottama dasa Thakura, a great acarya in the preceptorial line of

Lord Sri Caitanya Mahaprabhu, has said for our benefit that one can

perfectly see the dhamas only when one completely gives up the mentality

of lording it over material nature. One's spiritual vision develops

proportionately to one's giving up the debased mentality of

unnecessarily enjoying matter. A diseased person who has become diseased

because of a certain bad habit must be ready to follow the advice of the

physician, and as a natural sequence he must attempt to give up the

cause of the disease. The patient cannot indulge in the bad habit and at

the same time expect to be cured by the physician. Modern materialistic

civilization, however, is maintaining a diseased atmosphere. The living

being is a spiritual spark, as spiritual as the Lord Himself. The only

difference is that the Lord is great and the living being is small.

Qualitatively they are one, but quantitatively they are different.

Therefore, since the living being is spiritual in constitution, he can

be happy only in the spiritual sky, where there are unlimited spiritual

spheres called Vaikunthas. A spiritual being conditioned by a material

body must therefore try to get rid of his disease instead of developing

the cause of the disease.

Foolish persons engrossed in their material assets are unnecessarily

proud of being leaders of the people, but they ignore the spiritual

value of man. Such illusioned leaders make plans covering any number of

years, but they can hardly make humanity happy in a state conditioned by

the threefold miseries inflicted by material nature. One cannot control

the laws of nature by any amount of struggling. One must at last be

subject to death, nature's ultimate law. Death, birth, old age and

illness are symptoms of the diseased condition of the living being. The

highest aim of human life should therefore be to get free from these

miseries and go back home, back to Godhead.

Adi 5.21

TEXT 21

TEXT

prema-netre dekhe tara svarupa-prakasa

gopa-gopi-sange yanha krsnera vilasa

SYNONYMS

prema-netre -- with the eyes of love of Godhead; dekhe -- one sees; tara

-- its; svarupa-prakasa -- manifestation of identity; gopa -- cowherd

boys; gopi-sange -- with the cowherd damsels; yanha -- where; krsnera

vilasa -- the pastimes of Lord Krsna.

TRANSLATION

But with the eyes of love of Godhead one can see its real identity as

the place where Lord Krsna performs His pastimes with the cowherd boys

and cowherd girls.

Adi 5.22

TEXT 22

TEXT

cintamani-prakara-sadmasu kalpa-vrksa-

laksavrtesu surabhir abhipalayantam

laksmi-sahasra-sata-sambhrama-sevyamanam

govindam adi-purusam tam aham bhajami

SYNONYMS

cintamani -- touchstone; prakara -- groups made of; sadmasu -- in abodes;

kalpa-vrksa -- of desire trees; laksa -- by millions; avrtesu --

surrounded; surabhih -- surabhi cows; abhipalayantam -- tending; laksmi -

- of goddesses of fortune; sahasra -- of thousands; sata -- by hundreds;

sambhrama -- with great respect; sevyamanam -- being served; govindam --

Govinda; adi-purusam -- the original person; tam -- Him; aham -- I;

bhajami -- worship.

TRANSLATION

"I worship Govinda, the primeval Lord, the first progenitor, who is

tending cows yielding all desires in abodes built with spiritual gems

and surrounded by millions of purpose trees. He is always served with

great reverence and affection by hundreds and thousands of goddesses of

fortune."

PURPORT

This is a verse from the Brahma-samhita (5.29). This description of the

abode of Krsna gives us definite information of the transcendental place

where not only is life eternal, blissful and full of knowledge, but

there are ample vegetables, milk, jewels, and beautiful homes and

gardens tended by lovely damsels who are all goddesses of fortune.

Krsnaloka is the topmost planet in the spiritual sky, and below it are

innumerable spheres, a description of which can be found in Srimad-

Bhagavatam. In the beginning of Lord Brahma's self-realization he was

shown a transcendental vision of the Vaikuntha spheres by the grace of

Narayana. Later, by the grace of Krsna, he was shown a transcendental

vision of Krsnaloka. This transcendental vision is like the reception of

television from the moon via a mechanical system for receiving modulated

waves, but it is achieved by penance and meditation within oneself.

Srimad-Bhagavatam (Second Canto) states that in Vaikunthaloka the

material modes of nature, represented by the qualities of goodness,

passion and ignorance, have no influence. In the material world the

highest qualitative manifestation is goodness, which is characterized by

truthfulness, mental equilibrium, cleanliness, control of the senses,

simplicity, essential knowledge, faith in God, scientific knowledge and

so on. Nevertheless, all these qualities are mixed with passion and

imperfection. But the qualities in Vaikuntha are a manifestation of God'

s internal potency, and therefore they are purely spiritual and

transcendental, with no trace of material infection. No material planet,

even Satyaloka, is comparable in quality to the spiritual planets, where

the five inherent qualities of the material world -- namely ignorance,

misery, egoism, anger and envy -- are completely absent.

In the material world, everything is a creation. Anything we can think

of within our experience, including even our own bodies and minds, was

created. This process of creation began with the life of Brahma, and the

creative principle is prevalent all over the material universe because

of the quality of passion. But since the quality of passion is

conspicuous by its absence in the Vaikuntha planets, nothing there is

created; everything there is eternally existent. And because there is no

mode of ignorance, there is also no question of annihilation or

destruction. In the material world one may try to make everything

permanent by developing the above-mentioned qualities of goodness, but

because the goodness in the material world is mixed with passion and

ignorance, nothing here can exist permanently, despite all the good

plans of the best scientific brains. Therefore in the material world we

have no experience of eternity, bliss and fullness of knowledge. But in

the spiritual world, because of the complete absence of the qualitative

modes, everything is eternal, blissful and cognizant. Everything can

speak, everything can move, everything can hear, and everything can see

in fully blessed existence for eternity. The situation being so,

naturally space and time, in the forms of past, present and future, have

no influence there. In the spiritual sky there is no change because time

has no influence. Consequently, the influence of maya, the total

external energy, which induces us to become more and more materialistic

and forget our relationship with God, is also absent there.

As spiritual sparks of the beams emanating from the transcendental body

of the Lord, we are all permanently related with Him and equal to Him in

quality. The material energy is a covering of the spiritual spark, but

in the absence of that material covering, the living beings in

Vaikunthaloka are never forgetful of their identities: they are

eternally cognizant of their relationship with God in their

constitutional position of rendering transcendental loving service to

the Lord. Because they constantly engage in the transcendental service

of the Lord, it is natural to conclude that their senses are also

transcendental, for one cannot serve the Lord with material senses. The

inhabitants of Vaikunthaloka do not possess material senses with which

to lord it over material nature.

Persons with a poor fund of knowledge conclude that a place void of

material qualities must be some sort of formless nothingness. In reality,

however, there are qualities in the spiritual world, but they are

different from the material qualities because everything there is

eternal, unlimited and pure. The atmosphere there is self-illuminating,

and thus there is no need of a sun, a moon, fire, electricity and so on.

One who can reach that abode does not come back to the material world

with a material body. There is no difference between atheists and the

faithful in the Vaikuntha planets because all who settle there are freed

from the material qualities, and thus suras and asuras become equally

obedient loving servitors of the Lord.

The residents of Vaikuntha have brilliantly black complexions much more

fascinating and attractive than the dull white and black complexions

found in the material world. Their bodies, being spiritual, have no

equals in the material world. The beauty of a bright cloud when

lightning flashes on it merely hints at their beauty. Generally the

inhabitants of Vaikuntha dress in yellow clothing. Their bodies are

delicate and attractively built, and their eyes are like the petals of

lotus flowers. Like Lord Visnu, the residents of Vaikuntha have four

hands decorated with a conchshell, wheel, club and lotus flower. Their

chests are beautifully broad and fully decorated with necklaces of a

brilliant diamondlike metal surrounded by costly jewels never to be

found in the material world. The residents of Vaikuntha are always

powerful and effulgent. Some of them have complexions like red coral cat'

s eyes and lotus flowers, and each of them has earrings of costly jewels.

On their heads they wear flowery crowns resembling garlands.

In the Vaikunthas there are airplanes, but they make no tumultuous

sounds. Material airplanes are not at all safe: they can fall down and

crash at any time, for matter is imperfect in every respect. In the

spiritual sky, however, the airplanes are also spiritual, and they are

spiritually brilliant and bright. These airplanes do not fly business

executives, politicians or planning commissions as passengers, nor do

they carry cargo or postal bags, for these are all unknown there. These

planes are for pleasure trips only, and the residents of Vaikuntha fly

in them with their heavenly, beautiful, fairylike consorts. Therefore

these airplanes, full of residents of Vaikuntha, both male and female,

increase the beauty of the spiritual sky. We cannot imagine how

beautiful they are, but their beauty may be compared to the clouds in

the sky accompanied by silver branches of electric lightning. The

spiritual sky of Vaikunthaloka is always decorated in this way.

The full opulence of the internal potency of Godhead is always

resplendent in Vaikunthaloka, where goddesses of fortune are ever-

increasingly attached to serving the lotus feet of the Personality of

Godhead. These goddesses of fortune, accompanied by their friends,

always create a festive atmosphere of transcendental mirth. Always

singing the glories of the Lord, they are not silent even for a moment.

There are unlimited Vaikuntha planets in the spiritual sky, and the

ratio of these planets to the material planets in the material sky is

three to one. Thus the poor materialist is busy making political

adjustments on a planet that is most insignificant in God's creation. To

say nothing of this planet earth, the whole universe, with innumerable

planets throughout the galaxies, is comparable to a single mustard seed

in a bag full of mustard seeds. But the poor materialist makes plans to

live comfortably here and thus wastes his valuable human energy in

something that is doomed to frustration. Instead of wasting his time

with business speculations, he should seek the life of plain living and

high spiritual thinking and thus save himself from perpetual

materialistic unrest.

Even if a materialist wants to enjoy developed material facilities, he

can transfer himself to planets where he can experience material

pleasures much more advanced than those available on earth. The best

plan is to prepare oneself to return to the spiritual sky after leaving

the body. However, if one is intent on enjoying material facilities, one

can transfer himself to other planets in the material sky by utilizing

yogic powers. The playful spaceships of the astronauts are but childish

entertainments and are of no use for this purpose. The astanga-yoga

system is a materialistic art of controlling air by transferring it from

the stomach to the navel, from the navel to the heart, from the heart to

the collarbone, from there to the eyeballs, from there to the cerebellum

and from there to any desired planet. The velocities of air and light

are taken into consideration by the material scientist, but he has no

information of the velocity of the mind and intelligence. We have some

limited experience of the velocity of the mind because in a moment we

can transfer our minds to places hundreds of thousands of miles away.

Intelligence is even finer. Finer than intelligence is the soul, which

is not matter like mind and intelligence but is spirit, or antimatter.

The soul is hundreds of thousands of times finer and more powerful than

intelligence. We can thus only imagine the velocity of the soul in its

traveling from one planet to another. Needless to say, the soul travels

by its own strength and not with the help of any kind of material

vehicle.

The bestial civilization of eating, sleeping, fearing and sense-

gratifying has misled modern man into forgetting how powerful a soul he

has. As we have already described, the soul is a spiritual spark many,

many times more illuminating, dazzling and powerful than the sun, moon

or electricity. Human life is spoiled when man does not realize his real

identity with his soul. Lord Caitanya appeared with Lord Nityananda to

save man from this type of misleading civilization.

Srimad-Bhagavatam also describes how yogis can travel to all the planets

in the universe. When the vital force is lifted to the cerebellum, there

is every chance that this force will burst out from the eyes, nose, ears,

etc., as these are places that are known as the seventh orbit of the

vital force. But the yogis can block these holes by complete suspension

of air. The yogi then concentrates the vital force in the middle

position, that is, between the eyebrows. At this position, the yogi can

think of the planet to which he wants to go after leaving the body. He

can then decide whether he wants to go to the abode of Krsna in the

transcendental Vaikunthas, from which he will not be required to descend

into the material world, or to travel to higher planets in the material

universe. The perfect yogi is at liberty to do either.

For the perfect yogi who has attained success in the method of leaving

his body in perfect consciousness, transferring from one planet to

another is as easy as an ordinary man's walking to the grocery store. As

already discussed, the material body is just a covering of the spiritual

soul. Mind and intelligence are the undercoverings, and the gross body

of earth, water, air and so on is the overcoating of the soul. As such,

any advanced soul who has realized himself by the yogic process, who

knows the relationship between matter and spirit, can leave the gross

dress of the soul in perfect order and as he desires. By the grace of

God, we have complete freedom. Because the Lord is kind to us, we can

live anywhere -- either in the spiritual sky or in the material sky,

upon whichever planet we desire. However, misuse of this freedom causes

one to fall down into the material world and suffer the threefold

miseries of conditioned life. The living of a miserable life in the

material world by dint of the soul's choice is nicely illustrated by

Milton in Paradise Lost. Similarly, by choice the soul can regain

paradise and return home, back to Godhead.

At the critical time of death, one can place the vital force between the

two eyebrows and decide where he wants to go. If he is reluctant to

maintain any connection with the material world, he can, in less than a

second, reach the transcendental abode of Vaikuntha and appear there

completely in his spiritual body, which will be suitable for him in the

spiritual atmosphere. He has simply to desire to leave the material

world both in finer and in grosser forms and then move the vital force

to the topmost part of the skull and leave the body from the hole in the

skull called the brahma-randhra. This is easy for one perfect in the

practice of yoga.

Of course, man is endowed with free will, and as such if he does not

want to free himself from the material world he may enjoy the life of

brahma-pada (occupation of the post of Brahma) and visit Siddhaloka, the

planets of materially perfect beings, who have full capacities to

control gravity, space and time. To visit these higher planets in the

material universe, one need not give up his mind and intelligence (finer

matter), but need only give up grosser matter (the material body).

Each and every planet has its particular atmosphere, and if one wants to

travel to any particular planet within the material universe, one has to

adapt his material body to the climatic condition of that planet. For

instance, if one wants to go from India to Europe, where the climatic

condition is different, one has to change his dress accordingly.

Similarly, a complete change of body is necessary if one wants to go to

the transcendental planets of Vaikuntha. However, if one wants to go to

the higher material planets, he can keep his finer dress of mind,

intelligence and ego, but has to leave his gross dress (body) made of

earth, water, fire, etc.

When one goes to a transcendental planet, it is necessary to change both

the finer and gross bodies, for one has to reach the spiritual sky

completely in a spiritual form. This change of dress will take place

automatically at the time of death if one so desires.

The Bhagavad-gita confirms that one will attain his next material body

according to his desires at the time he leaves his body. The desire of

the mind carries the soul to a suitable atmosphere as the wind carries

aromas from one place to another. Unfortunately, those who are not yogis

but gross materialists, who throughout their lives indulge in sense

gratification, are puzzled by the disarrangement of the bodily and

mental condition at the time of death. Such gross sensualists,

encumbered by the main ideas, desires and associations of the lives they

have led, desire something against their interest and thus foolishly

take on new bodies that perpetuate their material miseries.

Systematic training of the mind and intelligence is therefore needed so

that at the time of death one may consciously desire a suitable body,

either on this planet or another material planet or even a

transcendental planet. A civilization that does not consider the

progressive advancement of the immortal soul merely fosters a bestial

life of ignorance.

It is foolish to think that every soul that passes away goes to the same

place. Either the soul goes to a place he desires at the time of death,

or upon leaving his body he is forced to accept a position according to

his acts in his previous life. The difference between the materialist

and the yogi is that a materialist cannot determine his next body,

whereas a yogi can consciously attain a suitable body for enjoyment in

the higher planets. Throughout his life, the gross materialist who is

constantly after sense gratification spends all day earning his

livelihood to maintain his family, and at night he wastes his energy in

sex enjoyment or else goes to sleep thinking about all he has done in

the daytime. That is the monotonous life of the materialist. Although

differently graded as businessmen, lawyers, politicians, professors,

judges, coolies, pickpockets, laborers and so on, materialists all

simply engage in eating, sleeping, fearing and sense gratification and

thus spoil their valuable lives pursuing luxury and neglecting to

perfect their lives through spiritual realization.

Yogis, however, try to perfect their lives, and therefore the Bhagavad-

gita enjoins that everyone should become a yogi. Yoga is the system for

linking the soul in the service of the Lord. Only under superior

guidance can one practice such yoga in his life without changing his

social position. As already described, a yogi can go anywhere he desires

without mechanical help, for a yogi can place his mind and intelligence

within the air circulating inside his body, and by practicing the art of

breath control he can mix that air with the air that blows all over the

universe outside his body. With the help of this universal air, a yogi

can travel to any planet and get a body suitable for its atmosphere. We

can understand this process by comparing it to the electronic

transmission of radio messages. With radio transmitters, sound waves

produced at a certain station can travel all over the earth in seconds.

But sound is produced from the ethereal sky, and as already explained,

subtler than the ethereal sky is the mind, and finer than the mind is

the intelligence. Spirit is still finer than the intelligence, and by

nature it is completely different from matter. Thus we can just imagine

how quickly the spirit soul can travel through the universal atmosphere.

To come to the stage of manipulating finer elements like mind,

intelligence and spirit, one needs appropriate training, an appropriate

mode of life and appropriate association. Such training depends upon

sincere prayers, devotional service, achievement of success in mystic

perfection, and the successful merging of oneself in the activities of

the soul and Supersoul. A gross materialist, whether he be an empiric

philosopher, a scientist, a psychologist or whatever, cannot attain such

success through blunt efforts and word jugglery.

Materialists who perform yajnas, or great sacrifices, are comparatively

better than grosser materialists who do not know anything beyond

laboratories and test tubes. The advanced materialists who perform such

sacrifices can reach the planet called Vaisvanara, a fiery planet

similar to the sun. On this planet, which is situated on the way to

Brahmaloka, the topmost planet in the universe, such an advanced

materialist can free himself from all traces of vice and its effects.

When such a materialist is purified, he can rise to the orbit of the

pole star (Dhruvaloka). Within this orbit, which is called the Sisumara-

cakra, are situated the Aditya-lokas and the Vaikuntha planet within

this universe.

A purified materialist who has performed many sacrifices, undergone

severe penances and given the major portion of his wealth in charity can

reach such planets as Dhruvaloka, and if he becomes still more qualified

there, he can penetrate still higher orbits and pass through the navel

of the universe to reach the planet Maharloka, where sages like Bhrgu

Muni live. In Maharloka one can live even to the time of the partial

annihilation of the universe. This annihilation begins when Anantadeva,

from the lowest position in the universe, produces a great blazing fire.

The heat of this fire reaches even Maharloka, and then the residents of

Maharloka travel to Brahmaloka, which exists for twice the duration of

parardha time.

In Brahmaloka there is an unlimited number of airplanes that are

controlled not by yantra (machine) but by mantra (psychic action).

Because of the existence of the mind and intelligence on Brahmaloka, its

residents have feelings of happiness and distress, but there is no cause

of lamentation from old age, death, fear or distress. They feel sympathy,

however, for the suffering living beings who are consumed in the fire

of annihilation. The residents of Brahmaloka do not have gross material

bodies to change at death, but they transform their subtle bodies into

spiritual bodies and thus enter the spiritual sky. The residents of

Brahmaloka can attain perfection in three different ways. Virtuous

persons who reach Brahmaloka by dint of their pious work become masters

of various planets after the resurrection of Brahma, those who have

worshiped Garbhodakasayi Visnu are liberated with Brahma, and those who

are pure devotees of the Personality of Godhead at once push through the

covering of the universe and enter the spiritual sky.

The numberless universes exist together in foamlike clusters, and so

only some of them are surrounded by the water of the Causal Ocean. When

agitated by the glance of Karanodakasayi Visnu, material nature produces

the total elements, which are eight in number and which gradually evolve

from finer to gross. A part of ego is the sky, a part of which is air, a

part of which is fire, a part of which is water, a part of which is

earth. Thus one universe inflates to an area of four billion miles in

diameter. A yogi who desires gradual liberation must penetrate all the

different coverings of the universe, including the subtle coverings of

the three qualitative modes of material nature. One who does this never

has to return to this mortal world.

According to Sukadeva Gosvami, the above description of the material and

spiritual skies is neither imaginary nor utopian. The actual facts are

recorded in the Vedic hymns, and Lord Vasudeva disclosed them to Lord

Brahma when Brahma satisfied Him. One can achieve the perfection of life

only when he has a definite idea of Vaikuntha and the Supreme Godhead.

One should always think about and describe the Supreme Personality of

Godhead, for this is recommended in both the Bhagavad-gita and the

Bhagavata Purana, which are two authorized commentaries upon the Vedas.

Lord Caitanya has made all these subject matters easier for the fallen

people of this age to accept, and Sri Caitanya-caritamrta has therefore

presented them for the easy understanding of all concerned.

Adi 5.23

TEXT 23

TEXT

mathura-dvarakaya nija-rupa prakasiya

nana-rupe vilasaye catur-vyuha haina

SYNONYMS

mathura -- in Mathura; dvarakaya -- in Dvaraka; nija-rupa -- personal

body; prakasiya -- manifesting; nana-rupe -- in various ways; vilasaye --

enjoys pastimes; catuh-vyuha haina -- expanding into four wonderful

forms.

TRANSLATION

Lord Krsna manifests His own form in Mathura and Dvaraka. He enjoys

pastimes in various ways by expanding into the quadruple forms.

Adi 5.24

TEXT 24

TEXT

vasudeva-sankarsana-pradyumnaniruddha

sarva-catur-vyuha-amsi, turiya, visuddha

SYNONYMS

vasudeva -- Lord Vasudeva; sankarsana -- Lord Sankarsana; pradyumna --

Lord Pradyumna; aniruddha -- and Lord Aniruddha; sarva-catuh-vyuha -- of

all other quadruple expansions; amsi -- source; turiya -- transcendental;

visuddha -- pure.

TRANSLATION

Vasudeva, Sankarsana, Pradyumna and Aniruddha are the primary quadruple

forms, from whom all other quadruple forms are manifested. They are all

purely transcendental.

Adi 5.25

TEXT 25

TEXT

ei tina loke krsna kevala-lila-maya

nija-gana lana khele ananta samaya

SYNONYMS

ei -- these; tina -- three; loke -- in the locations; krsna -- Lord

Krsna; kevala -- only; lila-maya -- consisting of pastimes; nija-gana

lana -- with His personal associates; khele -- He plays; ananta samaya --

unlimited time.

TRANSLATION

Only in these three places [Dvaraka, Mathura and Gokula] does the all-

sporting Lord Krsna perform His endless pastimes with His personal

associates.

Adi 5.26

TEXT 26

TEXT

para-vyoma-madhye kari' svarupa prakasa

narayana-rupe karena vividha vilasa

SYNONYMS

para-vyoma-madhye -- within the spiritual sky; kari' -- making; svarupa

prakasa -- manifesting His identity; narayana-rupe -- the form of Lord

Narayana; karena -- performs; vividha vilasa -- varieties of pastimes.

TRANSLATION

In the Vaikuntha planets of the spiritual sky the Lord manifests His

identity as Narayana and performs pastimes in various ways.

Adi 5.27–28

TEXTS 27–28

TEXT

svarupa-vigraha krsnera kevala dvi-bhuja

narayana-rupe sei tanu catur-bhuja

sankha-cakra-gada-padma, mahaisvarya-maya

sri-bhu-nila-sakti yanra carana sevaya

SYNONYMS

svarupa-vigraha -- personal form; krsnera -- of Lord Krsna; kevala --

only; dvi-bhuja -- two hands; narayana-rupe -- in the form of Lord

Narayana; sei -- that; tanu -- body; catuh-bhuja -- four-handed; sankha-

cakra -- conchshell and disc; gada -- club; padma -- lotus flower; maha -

- very great; aisvarya-maya -- full of opulence; sri -- named sri; bhu --

named bhu; nila -- named nila; sakti -- energies; yanra -- whose;

carana sevaya -- serve the lotus feet.

TRANSLATION

Krsna's own form has only two hands, but in the form of Lord Narayana He

has four hands. Lord Narayana holds a conchshell, disc, club and lotus

flower, and He is full of great opulence. The sri, bhu and nila energies

serve at His lotus feet.

PURPORT

In the Ramanuja and Madhva sects of Vaisnavism there are extensive

descriptions of the sri, bhu and nila energies. In Bengal the nila

energy is sometimes called the lila energy. These three energies are

employed in the service of four-handed Narayana in Vaikuntha. Relating

how three of the Alvars, namely Bhuta-yogi, Sara-yogi and Bhranta-yogi,

saw Narayana in person when they took shelter at the house of a brahmana

in the village of Gehali, the Prapannamrta of the Sri-sampradaya

describes Narayana as follows:

tarksyadhirudham tadid-ambudabham

laksmi-dharam vaksasi pankajaksam

hasta-dvaye sobhita-sankha-cakram

visnum dadrsur bhagavantam adyam

a-janu-bahum kamaniya-gatram

parsva-dvaye sobhita-bhumi-nilam

pitambaram bhusana-bhusitangam

catur-bhujam candana-rusitangam

"They saw the lotus-eyed Lord Visnu, the Supreme Personality of Godhead,

mounted on Garuda and holding Laksmi, the goddess of fortune, to His

chest. He resembled a bluish rain cloud with flashing lightning, and in

two of His four hands He held a conchshell and disc. His arms stretched

down to His knees, and all His beautiful limbs were smeared with

sandalwood and decorated with glittering ornaments. He wore yellow

clothes, and by either side stood His energies Bhumi and Nila."

There is the following reference to the sri, bhu and nila energies in

the Sitopanisad: maha-laksmir devesasya bhinnabhinna-rupa

cetanacetanatmika. sa devi tri-vidha bhavati, sakty-atmana iccha-saktih

kriya-saktih saksac-chaktir iti. iccha-saktis tri-vidha bhavati, sri-

bhumi-nilatmika. "Maha-Laksmi, the supreme energy of the Lord, is

experienced in different ways. She is divided into material and

spiritual potencies, and in both features she acts as the willing energy,

creative energy and the internal energy. The willing energy is again

divided into three, namely sri, bhu and nila."

Quoting from the revealed scriptures in his commentary on the Bhagavad-

gita (4.6), Madhvacarya has stated that mother material nature, which is

conceived of as the illusory energy, Durga, has three divisions, namely

sri, bhu and nila. She is the illusory energy for those who are weak in

spiritual strength because such energies are created energies of Lord

Visnu. Although each energy has no direct relationship with the

unlimited, they are subordinate to the Lord because the Lord is the

master of all energies.

In his Bhagavat-sandarbha (Text 23), Srila Jiva Gosvami Prabhu states, "

The Padma Purana refers to the eternally auspicious abode of Godhead,

which is full in all opulences, including the energies sri, bhu and nila.

The Maha-samhita, which discusses the transcendental name and form of

Godhead, also mentions Durga as the potency of the Supersoul in

relationship with the living entities. The internal potency acts in

relation with His personal affairs, and the material potency manifests

the three modes." Quoting elsewhere from the revealed scriptures, he

states that sri is the energy of Godhead that maintains the cosmic

manifestation, bhu is the energy that creates the cosmic manifestation,

and nila, Durga, is the energy that destroys the creation. All these

energies act in relation with the living beings, and thus they are

together called jiva-maya.

Adi 5.29

TEXT 29

TEXT

yadyapi kevala tanra krida-matra dharma

tathapi jivere krpaya kare eka karma

SYNONYMS

yadyapi -- although; kevala -- only; tanra -- His; krida-matra --

pastime only; dharma -- characteristic function; tathapi -- still;

jivere -- to the fallen souls; krpaya -- by the causeless mercy; kare --

does; eka -- one; karma -- activity.

TRANSLATION

Although His pastimes are His only characteristic functions, by His

causeless mercy He performs one activity for the fallen souls.

Adi 5.30

TEXT 30

TEXT

salokya-samipya-sarsti-sarupya-prakara

cari mukti diya kare jivera nistara

SYNONYMS

salokya -- the liberation called salokya; samipya -- the liberation

called samipya; sarsti -- the liberation called sarsti; sarupya -- the

liberation called sarupya; prakara -- varieties; cari -- four; mukti --

liberation; diya -- giving; kare -- does; jivera -- of the fallen souls;

nistara -- deliverance.

TRANSLATION

He delivers the fallen living entities by offering them the four kinds

of liberation -- salokya, samipya, sarsti and sarupya.

PURPORT

There are two kinds of liberated souls -- those who are liberated by the

favor of the Lord and those who are liberated by their own effort. One

who gets liberation by his own effort is called an impersonalist, and he

merges into the glaring effulgence of the Lord, the brahma-jyoti.

But devotees of the Lord who qualify themselves for liberation by

devotional service are offered four kinds of liberation, namely salokya (

status equal to that of the Lord), samipya (constant association with

the Lord), sarsti (opulence equal to that of the Lord) and sarupya (

features like those of the Lord).

Adi 5.31

TEXT 31

TEXT

brahma-sayujya-muktera taha nahi gati

vaikuntha-bahire haya ta'-sabara sthiti

SYNONYMS

brahma-sayujya -- of merging into the Supreme Brahman; muktera -- of the

liberation; taha -- there (in Vaikuntha); nahi -- not; gati -- entrance;

vaikuntha-bahire -- outside the Vaikuntha planets; haya -- there is; ta'-

sabara sthiti -- the residence of all of them.

TRANSLATION

Those who attain brahma-sayujya liberation cannot gain entrance into

Vaikuntha; their residence is outside the Vaikuntha planets.

Adi 5.32

TEXT 32

TEXT

vaikuntha-bahire eka jyotir-maya mandala

krsnera angera prabha, parama ujjvala

SYNONYMS

vaikuntha-bahire -- outside the Vaikunthalokas; eka -- one; jyotih-maya

mandala -- the atmosphere of the glowing effulgence; krsnera -- of Lord

Krsna; angera -- of the body; prabha -- rays; parama -- supremely;

ujjvala -- bright.

TRANSLATION

Outside the Vaikuntha planets is the atmosphere of the glowing

effulgence, which consists of the supremely bright rays of the body of

Lord Krsna.

Adi 5.33

TEXT 33

TEXT

‘siddha-loka' nama tara prakrtira para

cit-svarupa, tanha nahi cic-chakti vikara

SYNONYMS

siddha-loka -- the region of the Siddhas; nama -- named; tara -- of

the effulgent atmosphere; prakrtira para -- beyond this material nature;

cit-svarupa -- full of knowledge; tanha -- there; nahi -- there is not;

cit-sakti-vikara -- change of the spiritual energy.

TRANSLATION

That region is called Siddhaloka, and it is beyond the material nature.

Its essence is spiritual, but it does not have spiritual varieties.

Adi 5.34

TEXT 34

TEXT

surya-mandala yena bahire nirvisesa

bhitare suryera ratha-adi savisesa

SYNONYMS

surya-mandala -- the sun globe; yena -- like; bahire -- externally;

nirvisesa -- with out varieties; bhitare -- within; suryera -- of the

sun-god; ratha-adi -- opulences like chariots and other things; sa-

visesa -- full of varieties.

TRANSLATION

It is like the homogeneous effulgence around the sun. But inside the sun

are the chariots, horses and other opulences of the sun-god.

PURPORT

Outside of Vaikuntha, the abode of Krsna, which is called paravyoma, is

the glaring effulgence of Krsna's bodily rays. This is called the

brahma-jyoti. The transcendental region of that effulgence is

called Siddhaloka or Brahmaloka. When impersonalists achieve liberation,

they merge into that Brahmaloka effulgence. This transcendental region

is undoubtedly spiritual, but it contains no manifestations of spiritual

activities or variegatedness. It is compared to the glow of the sun.

Within the sun's glow is the sphere of the sun, where one can experience

all sorts of varieties.

Adi 5.35

TEXT 35

TEXT

kamad dvesad bhayat snehad

yatha bhaktyesvare manah

avesya tad agham hitva

bahavas tad gatim gatah

SYNONYMS

kamat -- influenced by lusty desire; dvesat -- by envy; bhayat -- by

fear; snehat -- or by affection; yatha -- as; bhaktya -- by devotion;

isvare -- in the Supreme Personality of Godhead; manah -- the mind;

avesya -- fully absorbing; tat -- that; agham -- sinful activity; hitva -

- giving up; bahavah -- many; tat -- that; gatim -- destination; gatah --

achieved.

TRANSLATION

"As through devotion to the Lord one can attain His abode, many have

attained that goal by abandoning their sinful activities and absorbing

their minds in the Lord through lust, envy, fear or affection."

PURPORT

As the powerful sun, by its glowing rays, can purify all kinds of

impurities, so the all-spiritual Personality of Godhead can purify all

material qualities in a person He attracts. Even if one is attracted by

Godhead in the mode of material lust, such attraction is converted into

spiritual love of Godhead by His grace. Similarly, if one is related to

the Lord in fear and animosity, he also becomes purified by the

spiritual attraction of the Lord. Although God is great and the living

entity small, they are spiritual individuals, and therefore as soon as

there is a reciprocal exchange by the living entity's free will, at once

the great spiritual being attracts the small living entity, thus freeing

him from all material bondage. This is a verse from Srimad-Bhagavatam (7.

1.30).

Adi 5.36

TEXT 36

TEXT

yad arinam priyanam ca

prapyam ekam ivoditam

tad brahma-krsnayor aikyat

kiranarkopama-jusoh

SYNONYMS

yat -- that; arinam -- of the enemies of the Supreme Personality of

Godhead; priyanam -- of the devotees, who are very dear to the Supreme

Personality of Godhead; ca -- and; prapyam -- destination; ekam -- one

only; iva -- thus; uditam -- said; tat -- that; brahma -- of impersonal

Brahman; krsnayoh -- and of Krsna, the Supreme Personality of Godhead;

aikyat -- due to the oneness; kirana -- the sunshine; arka -- and the

sun; upama -- the comparison; jusoh -- which is understood by.

TRANSLATION

"Where it has been stated that the Lord's enemies and devotees attain

the same destination, this refers to the ultimate oneness of Brahman and

Lord Krsna. This may be understood by the example of the sun and the

sunshine, in which Brahman is like the sunshine and Krsna Himself is

like the sun."

PURPORT

This verse is from the Bhakti-rasamrta-sindhu (1.2.278) of Srila Rupa

Gosvami, who further discusses this same topic in his Laghu-

bhagavatamrta (Purva 5.41). There he refers to the Visnu Purana (4.15.1),

where Maitreya Muni asked Parasara, in regard to Jaya and Vijaya, how

it was that Hiranyakasipu next became Ravana and enjoyed more material

happiness than the demigods but did not attain salvation, although when

he became Sisupala, quarreled with Krsna and was killed, he attained

salvation and merged into the body of Lord Krsna. Parasara replied that

Hiranyakasipu failed to recognize Lord Nrsimha-deva as Lord Visnu.

He thought that Nrsimha-deva was some living entity who had acquired

such opulence by various pious activities. Being overcome by the mode of

passion, he considered Lord Nrsimha-deva an ordinary living entity,

not understanding His form. Nevertheless, because Hiranyakasipu was

killed by the hands of Lord Nrsimha-deva, in his next life he became

Ravana and had proprietorship of unlimited opulence. As Ravana, with

unlimited material enjoyment, he could not accept Lord Rama as the

Personality of Godhead. Therefore even though he was killed by Rama, he

did not attain sayujya, or oneness with the body of the Lord. In his

Ravana body he was too much attracted to Rama's wife, Janaki, and

because of that attraction he was able to see Lord Rama. But instead of

accepting Lord Rama as an incarnation of Visnu, Ravana thought Him an

ordinary living being. When killed by the hands of Rama, therefore, he

got the privilege of taking birth as Sisupala, who had such immense

opulence that he could think himself a competitor to Krsna. Although

Sisupala was always envious of Krsna, he frequently uttered the name of

Krsna and always thought of the beautiful features of Krsna. Thus by

constantly thinking and chanting of Krsna, even unfavorably, he was

cleansed of the contamination of his sinful activities. When Sisupala

was killed by the Sudarsana cakra of Krsna as an enemy, his constant

remembrance of Krsna dissolved the reactions of his vices, and he

attained salvation by becoming one with the body of the Lord.

From this incident one can understand that even a person who thinks of

Krsna as an enemy and is killed by Him may be liberated by becoming one

with the body of Krsna. What then must be the destination of devotees

who always think favorably of Krsna as their master or friend? These

devotees must attain a situation better than Brahmaloka, the impersonal

bodily effulgence of Krsna. Devotees cannot be situated in the

impersonal Brahman effulgence, into which impersonalists desire to merge.

The devotees are placed in Vaikunthaloka or Krsnaloka.

This discussion between Maitreya Muni and Parasara Muni centered on

whether devotees come down into the material world in every millennium

like Jaya and Vijaya, who were cursed by the Kumaras to that effect. In

the course of these instructions to Maitreya about Hiranyakasipu, Ravana

and Sisupala, Parasara did not say that these demons were formerly Jaya

and Vijaya. He simply described the transmigration through three lives.

It is not necessary for the Vaikuntha associates of the Supreme

Personality of Godhead to come to take the roles of His enemies in all

the millenniums in which He appears. The "falldown" of Jaya and Vijaya

occurred in a particular millennium; Jaya and Vijaya do not come down in

every millennium to act as demons. To think that some associates of the

Lord fall down from Vaikuntha in every millennium to become demons is

totally incorrect.

The Supreme Personality of Godhead has all the tendencies that may be

found in the living entity, for He is the chief living entity. Therefore

it is natural that sometimes Lord Visnu wants to fight. Just as He has

the tendencies to create, to enjoy, to be a friend, to accept a mother

and father, and so on, He also has the tendency to fight. Sometimes

important landlords and kings keep wrestlers with whom they practice

mock fighting, and Visnu makes similar arrangements. The demons who

fight with the Supreme Personality of Godhead in the material world are

sometimes His associates. When there is a scarcity of demons and the

Lord wants to fight, He instigates some of His associates of Vaikuntha

to come and play as demons. When it is said that Sisupala merged into

the body of Krsna, it should be noted that in this case he was not Jaya

or Vijaya: he was actually a demon.

In his Brhad-bhagavatamrta, Srila Sanatana Gosvami has explained that

the attainment of salvation by merging into the Brahman effulgence of

the Lord cannot be accepted as the highest success in life, because

demons like Kamsa, who were famous for killing brahmanas and cows,

attained that salvation. For devotees such salvation is abominable.

Devotees are actually in a transcendental position, whereas nondevotees

are candidates for hellish conditions of life. There is always a

difference between the life of a devotee and the life of a demon, and

their realizations are as different as heaven and hell.

Demons are always accustomed to being malicious toward devotees and to

killing brahmanas and cows. For demons, merging into the Brahman

effulgence may be very glorious, but for devotees it is hellish. A

devotee's aim in life is to attain perfection in loving the Supreme

Personality of Godhead. Those who aspire to merge into the Brahman

effulgence are as abominable as demons. Devotees who aspire to associate

with the Supreme Lord to render Him transcendental loving service are

far superior.

Adi 5.37

TEXT 37

TEXT

taiche para-vyome nana cic-chakti-vilasa

nirvisesa jyotir-bimba bahire prakasa

SYNONYMS

taiche -- in that way; para-vyome -- in the spiritual sky; nana --

varieties; cit-sakti-vilasa -- pastimes of spiritual energy; nirvisesa --

impersonal; jyotih -- of the effulgence; bimba -- reflection; bahire --

externally; prakasa -- manifested.

TRANSLATION

Thus in the spiritual sky there are varieties of pastimes within the

spiritual energy. Outside the Vaikuntha planets appears the impersonal

reflection of light.

Adi 5.38

TEXT 38

TEXT

nirvisesa-brahma sei kevala jyotir-maya

sayujyera adhikari tanha paya laya

SYNONYMS

nirvisesa-brahma -- the impersonal Brahman effulgence; sei -- that;

kevala -- only; jyotih-maya -- effulgent rays; sayujyera -- the

liberation called sayujya (oneness with the Supreme); adhikari -- one

who is fit for; tanha -- there (in the impersonal Brahman effulgence);

paya -- gets; laya -- merging.

TRANSLATION

That impersonal Brahman effulgence consists only of the effulgent rays

of the Lord. Those fit for sayujya liberation merge into that effulgence.

Adi 5.39

TEXT 39

TEXT

siddha-lokas tu tamasah

pare yatra vasanti hi

siddha brahma-sukhe magna

daityas ca harina hatah

SYNONYMS

siddha-lokah -- Siddhaloka, or impersonal Brahman; tu -- but; tamasah --

of darkness; pare -- beyond the jurisdiction; yatra -- where; vasanti --

reside; hi -- certainly; siddhah -- the spiritually perfect; brahma-

sukhe -- in the transcendental bliss of becoming one with the Supreme;

magnah -- absorbed; daityah ca -- as well as the demons; harina -- by

the Supreme Personality of Godhead; hatah -- killed.

TRANSLATION

"Beyond the region of ignorance [the material cosmic manifestation] lies

the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss

of Brahman. Demons killed by the Lord also attain that realm."

PURPORT

Tamas means darkness. The material world is dark, and beyond the

material world is light. In other words, after passing through the

entire material atmosphere, one can come to the luminous spiritual sky,

whose impersonal effulgence is known as Siddhaloka. Mayavadi

philosophers who aspire to merge with the body of the Supreme

Personality of Godhead, as well as demoniac persons who are killed by

Krsna, such as Kamsa and Sisupala, enter that Brahman effulgence. Yogis

who attain oneness through meditation according to the Patanjali yoga

system also reach Siddhaloka. This is a verse from the Brahmanda Purana.

Adi 5.40

TEXT 40

TEXT

sei para-vyome narayanera cari pase

dvaraka-catur-vyuhera dvitiya prakase

SYNONYMS

sei -- that; para-vyome -- in the spiritual sky; narayanera -- of Lord

Narayana; cari pase -- on four sides; dvaraka -- Dvaraka; catur-vyuhera -

- of the quadruple expansions; dvitiya -- the second; prakase --

manifestation.

TRANSLATION

In that spiritual sky, on the four sides of Narayana, are the second

expansions of the quadruple expansions of Dvaraka.

PURPORT

Within the spiritual sky is a second manifestation of the quadruple

forms of Dvaraka from the abode of Krsna. Among these forms, which are

all spiritual and immune to the material modes, Sri Baladeva is

represented as Maha-sankarsana.

The activities in the spiritual sky are manifested by the internal

potency in pure spiritual existence. They expand in six transcendental

opulences, which are all manifestations of Maha-sankarsana, who is the

ultimate reservoir and objective of all living entities. Although

belonging to the marginal potency, known as jiva-sakti, the spiritual

sparks known as the living entities are subjected to the conditions of

material energy. It is because these sparks are related with both the

internal and external potencies of the Lord that they are known as

belonging to the marginal potency.

In considering the quadruple forms of the absolute Personality of

Godhead, known as Vasudeva, Sankarsana, Pradyumna and Aniruddha, the

impersonalists, headed by Sripada Sankaracarya, have interpreted the

aphorisms of the Vedanta-sutra in a way suitable for the impersonalist

school. To provide the intrinsic import of such aphorisms, however,

Srila Rupa Gosvami, the leader of the Six Gosvamis of Vrndavana, has

properly replied to the impersonalists in his Laghu-bhagavatamrta, which

is a natural commentary on the aphorisms of the Vedanta-sutra.

The Padma Purana, as quoted by Srila Rupa Gosvami in his Laghu-

bhagavatamrta, describes that in the spiritual sky there are four

directions, corresponding to east, west, north and south, in which

Vasudeva, Sankarsana, Aniruddha and Pradyumna are situated. The same

forms are also situated in the material sky. The Padma Purana also

describes a place in the spiritual sky known as Vedavati-pura, where

Vasudeva resides. In Visnuloka, which is above Satyaloka, Sankarsana

resides. Maha-sankarsana is another name of Sankarsana. Pradyumna lives

in Dvaraka-pura, and Aniruddha lies on the eternal bed of Sesa,

generally known as ananta-sayya, on the island called Svetadvipa, in the

ocean of milk.

Adi 5.41

TEXT 41

TEXT

vasudeva-sankarsana-pradyumnaniruddha

‘dvitiya catur-vyuha' ei -- turiya, visuddha

SYNONYMS

vasudeva -- the expansion named Vasudeva; sankarsana -- the expansion

named Sankarsana; pradyumna -- the expansion named Pradyumna; aniruddha -

- the expansion named Aniruddha; dvitiya catuh-vyuha -- the second

quadruple expansion; ei -- this; turiya -- transcendental; visuddha --

free from all material contamination.

TRANSLATION

Vasudeva, Sankarsana, Pradyumna and Aniruddha constitute this second

quadruple. They are purely transcendental.

PURPORT

Sripada Sankaracarya has misleadingly explained the quadruple form (

catur-vyuha) in his interpretation of the forty-second aphorism of

Chapter Two of the second khanda of the Vedanta-sutra (utpatty-

asambhavat). In verses 41 through 47 of this chapter of Sri Caitanya-

caritamrta, Srila Krsnadasa Kaviraja Gosvami answers Sripada

Sankaracarya's misleading objections to the personal feature of the

Absolute Truth.

The Supreme Personality of Godhead, the Absolute Truth, is not like a

material object that can be known by experimental knowledge or sense

perception. In the Narada Pancaratra this fact has been explained by

Narayana Himself to Lord Siva. But Sankaracarya, the incarnation of Siva,

under the order of Narayana, his master, had to mislead the monists,

who favor ultimate extinction. In the conditioned stage of existence,

all living entities have four basic defects, of which one is the

cheating propensity. Sankaracarya has carried this cheating propensity

to the extreme to mislead the monists.

Actually, the explanation of the quadruple forms in the Vedic literature

cannot be understood by the speculation of a conditioned soul. The

quadruple forms should therefore be accepted just as They are described.

The authority of the Vedas is such that even if one does not understand

something by his limited perception, he should accept the Vedic

injunction and not create interpretations to suit his imperfect

understanding. In his Sariraka-bhasya, however, Sankaracarya has

increased the misunderstanding of the monists.

The quadruple forms have a spiritual existence that can be realized in

vasudeva-sattva (suddha-sattva), or unqualified goodness, which

accompanies complete absorption in the understanding of Vasudeva. The

quadruple forms, who are full in the six opulences of the Supreme

Personality of Godhead, are the enjoyers of the internal potency.

Thinking the absolute Personality of Godhead to be poverty-stricken or

to have no potency -- or, in other words, to be impotent -- is simply

rascaldom. This rascaldom is the profession of the conditioned soul, and

it increases his bewilderment. One who cannot understand the

distinctions between the spiritual world and the material world has no

qualification to examine or know the situation of the transcendental

quadruple forms. In his commentary on Vedanta-sutra 2.2.42–45, His

Holiness Sripada Sankaracarya has made a futile attempt to nullify the

existence of these quadruple forms in the spiritual world.

Sankaracarya says (sutra 42) that devotees think the Supreme Personality

of Godhead Vasudeva, Sri Krsna, to be one, to be free from material

qualities and to have a transcendental body full of bliss and eternal

existence. He is the ultimate goal of the devotees, who believe that the

Supreme Personality of Godhead expands Himself into four other eternal

transcendental forms -- Vasudeva, Sankarsana, Pradyumna and Aniruddha.

From Vasudeva, who is the primary expansion, come Sankarsana, Pradyumna

and Aniruddha in that order. Another name of Vasudeva is Paramatma,

another name of Sankarsana is jiva (the living entity), another name of

Pradyumna is mind, and another name of Aniruddha is ahankara (false ego).

Among these expansions, Vasudeva is considered the origin of the

material nature. Therefore Sankaracarya says that Sankarsana, Pradyumna

and Aniruddha must be creations of that original cause.

Great souls assert that Narayana, who is known as the Paramatma, or

Supersoul, is beyond material nature, and this is in accordance with the

statements of the Vedic literature. Mayavadis also agree that Narayana

can expand Himself in various forms. Sankara says that he does not

attempt to argue that portion of the devotees' understanding, but he

must protest the idea that Sankarsana is produced from Vasudeva,

Pradyumna is produced from Sankarsana, and Aniruddha is produced from

Pradyumna, for if Sankarsana is understood to represent the living

entities created from the body of Vasudeva, the living entities would

have to be noneternal. The living entities are supposed to be freed from

material contamination by engaging in prolonged temple worship of the

Supreme Personality of Godhead, reading Vedic literature and performing

yoga and pious activities to attain the Supreme Lord. But if the living

entities had been created from material nature at a certain point, they

would be noneternal and would have no chance to be liberated and

associate with the Supreme Personality of Godhead. When a cause is

nullified, its results are nullified. In the second chapter of the

Vedanta-sutra's second khanda, Acarya Vedavyasa has also refuted the

conception that the living beings were ever born (natma sruter nityatvac

ca tabhyah). Because there is no creation for the living entities, they

must be eternal.

Sankaracarya says (sutra 43) that devotees think that Pradyumna, who is

considered to represent the senses, has sprung from Sankarsana, who is

considered to represent the living entities. But we cannot actually

experience that a person can produce senses. Devotees also say that from

Pradyumna has sprung Aniruddha, who is considered to represent the ego.

But Sankaracarya says that unless the devotees can show how ego and the

means of knowledge can generate from a person, such an explanation of

the Vedanta-sutra cannot be accepted, for no other philosophers accept

the sutras in that way.

Sankaracarya also says (sutra 44) that he cannot accept the devotees'

idea that Sankarsana, Pradyumna and Aniruddha are equally as powerful as

the absolute Personality of Godhead, full in the six opulences of

knowledge, wealth, strength, fame, beauty and renunciation, and free

from the flaw of generation at a certain point. Even if They are full

expansions, the flaw of generation remains. Vasudeva, Sankarsana,

Pradyumna and Aniruddha, being distinct individual persons, cannot be

one. Therefore if They are accepted as absolute, full and equal, there

would have to be many Personalities of Godhead. But there is no need to

accept that there are many Personalities of Godhead, because acceptance

of one omnipotent God is sufficient for all purposes. The acceptance of

more than one God is contradictory to the conclusion that Lord Vasudeva,

the absolute Personality of Godhead, is one without a second. Even if we

agree to accept that the quadruple forms of Godhead are all identical,

we cannot avoid the incongruous flaw of noneternity. Unless we accept

that there are some differences among the personalities, there is no

meaning to the idea that Sankarsana is an expansion of Vasudeva,

Pradyumna is an expansion of Sankarsana, and Aniruddha is an expansion

of Pradyumna. There must be a distinction between cause and effect. For

example, a pot is distinct from the earth from which it is made, and

therefore we can ascertain that the earth is the cause and the pot is

the effect. Without such distinctions, there is no meaning to cause and

effect. Furthermore, the followers of the Pancaratric principles do not

accept any differences in knowledge and qualities between Vasudeva,

Sankarsana, Pradyumna and Aniruddha. The devotees accept all these

expansions to be one, but why should they restrict oneness to these

quadruple expansions? Certainly we should not do so, for all living

entities, from Brahma to the insignificant ant, are expansions of

Vasudeva, as accepted in all the srutis and smrtis.

Sankaracarya also says (sutra 45) that the devotees who follow the

Pancaratra state that God's qualities and God Himself, as the owner of

the qualities, are the same. But how can the Bhagavata school state that

the six opulences -- wisdom, wealth, strength, fame, beauty and

renunciation -- are identical with Lord Vasudeva? This is impossible.

In his Laghu-bhagavatamrta (Purva 5.165–193), Srila Rupa Gosvami has

refuted the charges directed against the devotees by Sripada

Sankaracarya regarding their explanation of the quadruple forms Vasudeva,

Sankarsana, Pradyumna and Aniruddha. Rupa Gosvami says that these four

expansions of Narayana are present in the spiritual sky, where They are

famous as Mahavastha. Among Them, Vasudeva is worshiped within the heart

by meditation because He is the predominating Deity of the heart, as

explained in Srimad-Bhagavatam (4.3.23).

Sankarsana, the second expansion, is Vasudeva's personal expansion for

pastimes, and since He is the reservoir of all living entities, He is

sometimes called jiva. The beauty of Sankarsana is greater than that of

innumerable full moons radiating light beams. He is worshipable as the

principle of ego. He has invested Anantadeva with all the potencies of

sustenance. For the dissolution of the creation, He also exhibits

Himself as the Supersoul in Rudra, in Adharma (the personality of

irreligion), in sarpa (snakes), in Antaka (Yamaraja, the lord of death)

and in the demons.

Pradyumna, the third manifestation, appears from Sankarsana. Those who

are especially intelligent worship this Pradyumna expansion of

Sankarsana as the principle of the intelligence. The goddess of fortune

always chants the glories of Pradyumna in the place known as Ilavrta-

varsa, and she always serves Him with great devotion. His complexion

appears sometimes golden and sometimes bluish like new monsoon clouds in

the sky. He is the origin of the creation of the material world, and He

has invested His creative principle in Cupid. It is by His direction

only that all men and demigods and other living entities function with

energy for regeneration.

Aniruddha, the fourth of the quadruple expansions, is worshiped by great

sages and psychologists as the principle of the mind. His complexion is

similar to the bluish hue of a blue cloud. He engages in the maintenance

of the cosmic manifestation and is the Supersoul of Dharma (the deity of

religiosity), the Manus (the progenitors of mankind) and the devatas (

demigods). The Moksa-dharma Vedic scripture indicates that Pradyumna is

the Deity of the total mind, whereas Aniruddha is the Deity of the total

ego, but previous statements regarding the quadruple forms are confirmed

in the Pancaratra tantras in all respects.

In the Laghu-bhagavatamrta (Purva 5.86–100), there is a lucid

explanation of the inconceivable potencies of the Supreme Personality of

Godhead. Negating Sankaracarya's statements, the Maha-varaha Purana

declares:

sarve nityah sasvatas ca dehas tasya paratmanah

hanopadana-rahita naiva prakrti-jah kvacit

"All the varied expansions of the Personality of Godhead are

transcendental and eternal, and all of them repeatedly descend to all

the different universes of the material creation. Their bodies, composed

of eternity, bliss and knowledge, are everlasting; there is no chance of

their decaying, for they are not creations of the material world. Their

forms are concentrated spiritual existence, always complete with all

spiritual qualities and devoid of material contamination."

Confirming these statements, the Narada Pancaratra asserts:

manir yatha vibhagena nila-pitadibhir yutah

rupa-bhedam avapnoti dhyana-bhedat tathacyutah

"The infallible Personality of Godhead can manifest His body in

different ways according to different modes of worship, just as the

vaidurya gem can manifest itself in various colors, such as blue and

yellow." Each incarnation is distinct from all the others. This is

possible by the Lord's inconceivable potency, by which He can

simultaneously represent Himself as one, as various partial forms and as

the origin of these partial forms. Nothing is impossible for His

inconceivable potencies.

Krsna is one without a second, but He manifests Himself in different

bodies, as stated by Narada in the Tenth Canto of Srimad-Bhagavatam:

citram bataitad ekena vapusa yugapat prthak

grhesu dvy-asta-sahasram striya eka udavahat

"It is wonderful indeed that one Krsna has simultaneously become

different Krsnas in 16,000 palaces to accept 16,000 queens as His wives."

(SB 10.69.2) The Padma Purana also explains:

sa devo bahudha bhutva nirgunah purusottamah

eki-bhuya punah sete nirdoso harir adi-krt

"The same Personality of Godhead, Purusottama, the original person, who

is always devoid of material qualities and contamination, can exhibit

Himself in various forms and at the same time lie down in one form."

In the Tenth Canto of Srimad-Bhagavatam it is said, yajanti tvan-mayas

tvam vai bahu-murty-eka-murtikam: "O my Lord, although You manifest

Yourself in varieties of forms, You are one without a second. Therefore

pure devotees concentrate upon You and worship only You." (SB 10.40.7)

In the Kurma Purana it is said:

asthulas cananus caiva sthulo 'nus caiva sarvatah

avarnah sarvatah proktah syamo raktanta-locanah

"The Lord is personal although impersonal, He is atomic although great,

and He is blackish and has red eyes although He is colorless." By

material calculation all this may appear contradictory, but if we

understand that the Supreme Personality of Godhead has inconceivable

potencies, we can accept these facts as eternally possible in Him. In

our present condition we cannot understand the spiritual activities and

how they occur, but although they are inconceivable in the material

context, we should not disregard such contradictory conceptions.

Although it is apparently inconceivable, it is quite possible for the

Absolute to reconcile all opposing elements. Srimad-Bhagavatam

establishes this in the Sixth Canto (6.9.34–37):

"O my Lord, Your transcendental pastimes and enjoyments all appear

inconceivable because they are not limited by the causal and effective

actions of material thought. You can do everything without performing

bodily work. The Vedas say that the Absolute Truth has multifarious

potencies and does not need to do anything personally. My dear Lord, You

are entirely devoid of material qualities. Without anyone's help, You

can create, maintain and dissolve the entire qualitative material

manifestation, yet in all such activities You do not change. You do not

accept the results of Your activities, unlike ordinary demons and

demigods, who suffer or enjoy the reactions of their activities in the

material world. Unaffected by the reactions of work, You eternally exist

with Your full spiritual potency. This we cannot fully understand.

"Because You are unlimited in Your six opulences, no one can count Your

transcendental qualities. Philosophers and other thoughtful persons are

overwhelmed by the contradictory manifestations of the physical world

and the propositions of logical arguments and judgments. Because they

are bewildered by word jugglery and disturbed by the different

calculations of the scriptures, their theories cannot touch You, who are

the ruler and controller of everyone and whose glories are beyond

conception.

"Your inconceivable potency keeps You unattached to the mundane

qualities. Surpassing all conceptions of material contemplation, Your

pure transcendental knowledge keeps You beyond all speculative processes.

By Your inconceivable potency, there is nothing contradictory in You.

"People may sometimes think of You as impersonal or personal, but You

are one. For persons who are confused or bewildered, a rope may appear

to manifest itself as different kinds of snakes. For similar confused

persons who are uncertain about You, You create various philosophical

methods in pursuance of their uncertain positions."

We should always remember the differences between spiritual and material

actions. The Supreme Lord, being all-spiritual, can perform any act

without extraneous help. In the material world, if we want to

manufacture an earthen pot, we need the ingredients, a machine and also

a laborer. But we should not extend this idea to the actions of the

Supreme Lord, for He can create anything in a moment without that which

appears necessary in our own conception. When the Lord appears as an

incarnation to fulfill a particular purpose, this does not indicate that

He is unable to fulfill it without appearing. He can do anything simply

by His will, but by His causeless mercy He appears to be dependent upon

His devotees. He appears as the son of Yasodamata not because He is

dependent on her care but because He accepts such a role by His

causeless mercy. When He appears for the protection of His devotees, He

naturally accepts trials and tribulations on their behalf.

In the Bhagavad-gita it is said that the Lord, being equally disposed

toward every living being, has no enemies and no friends but that He has

special affection for a devotee who always thinks of Him in love.

Therefore neutrality and partiality are both among the transcendental

qualities of the Lord, and they are properly adjusted by His

inconceivable energy. The Lord is Para-brahman, or the source of

the impersonal Brahma, which is His all-pervading feature of neutrality.

In His personal feature, however, as the owner of all transcendental

opulences, the Lord displays His partiality by taking the side of His

devotees. Partiality, neutrality and all such qualities are present in

God; otherwise they could not be experienced in the creation. Since He

is the total existence, all things are properly adjusted in the Absolute.

In the relative world such qualities are displayed in a perverted

manner, and therefore we experience nonduality as a perverted reflection.

Because there is no logic to explain how things happen in the realm of

spirit, the Lord is sometimes described as being beyond the range of

experience. But if we simply accept the Lord's inconceivability, we can

then adjust all things in Him. Nondevotees cannot understand the Lord's

inconceivable energy, and consequently for them it is said that He is

beyond the range of conceivable expression. The author of the Brahma-

sutras accepts this fact and says, srutes tu sabda-mulatvat: the Supreme

Personality of Godhead, being inconceivable to an ordinary man, can be

understood only through the evidence of the Vedic injunctions. The

Skanda Purana confirms, acintyah khalu ye bhava na tams tarkena yojayet:

"Matters inconceivable to a common man should not be a subject for

argument." We find very wonderful qualities even in such material things

as jewels and drugs. Indeed, their qualities often appear inconceivable.

Therefore if we do not attribute inconceivable potencies to the Supreme

Personality of Godhead, we cannot establish His supremacy. It is because

of these inconceivable potencies that the glories of the Lord have

always been accepted as difficult to understand.

Ignorance and the jugglery of words are very common in human society,

but they do not help one understand the inconceivable energies of the

Supreme Personality of Godhead. If we accept such ignorance and word

jugglery, we cannot accept the Supreme Lord's perfection in six

opulences. For example, one of the opulences of the Supreme Lord is

complete knowledge. Therefore, how could ignorance be conceivable in Him?

Vedic instructions and sensible arguments establish that the Lord's

maintaining the cosmic manifestation and simultaneously being

indifferent to the activities of its maintenance cannot be contradictory,

because of His inconceivable energies. To a person who is always

absorbed in the thought of snakes, a rope always appears to be a snake,

and similarly to a person bewildered by material qualities and devoid of

knowledge of the Absolute, the Supreme Personality of Godhead appears

according to diverse bewildered conclusions.

Someone might argue that the Absolute would be affected by duality if He

were both all-cognizance (Brahman) and the Personality of Godhead with

six opulences in full (Bhagavan). To refute such an argument, the

aphorism svarupa-dvayam iksyate declares that in spite of appearances,

there is no chance of duality in the Absolute, for He is but one in

diverse manifestations. Understanding that the Absolute displays varied

pastimes by the influence of His energies at once removes the apparent

incongruity of His inconceivably opposite energies. Srimad-Bhagavatam (3.

4.16) gives the following description of the inconceivable potency of

the Lord:

karmany anihasya bhavo 'bhavasya te

durgasrayo 'thari-bhayat palayanam

kalatmano yat pramada-yutasrayah

svatman-rateh khidyati dhir vidam iha

"Although the Supreme Personality of Godhead has nothing to do, He

nevertheless acts; although He is always unborn, He nevertheless takes

birth; although He is time, fearful to everyone, He flees Mathura in

fear of His enemy to take shelter in a fort; and although He is self-

sufficient, He marries 16,000 women. These pastimes seem like

bewildering contradictions, even to the most intelligent." Had these

activities of the Lord not been a reality, sages would not have been

puzzled by them. Therefore such activities should never be considered

imaginary. Whenever the Lord desires, His inconceivable energy (yogamaya)

serves Him in creating and performing such pastimes.

The scriptures known as the Pancaratra-sastras are recognized Vedic

scriptures that have been accepted by the great acaryas. These

scriptures are not products of the modes of passion and ignorance.

Learned scholars and brahmanas therefore always refer to them as satvata-

samhitas. The original speaker of these scriptures is Narayana, the

Supreme Personality of Godhead. This is especially mentioned in the

Moksa-dharma (349.68), which is part of the Santi-parva of the

Mahabharata. Liberated sages like Narada and Vyasa, who are free from

the four defects of conditioned souls, are the propagators of these

scriptures. Sri Narada Muni is the original speaker of the Pancaratra-

sastra. Srimad-Bhagavatam is also considered a satvata-samhita. Indeed,

Sri Caitanya Mahaprabhu declared, srimad-bhagavatam puranam amalam: "

Srimad-Bhagavatam is a spotless Purana." Malicious editors and scholars

who attempt to misrepresent the Pancaratra-sastras to refute their

regulations are most abominable. In the modern age, such malicious

scholars have even commented misleadingly upon the Bhagavad-gita, which

was spoken by Krsna, to prove that there is no Krsna. How the Mayavadis

have misrepresented the pancaratrika-vidhi will be shown below.

(1) In commenting on Vedanta-sutra 2.2.42, Sripada Sankaracarya has

claimed that Sankarsana is a jiva, an ordinary living entity, but there

is no evidence in any Vedic scripture that devotees of the Lord have

ever said that Sankarsana is an ordinary living entity. He is an

infallible plenary expansion of the Supreme Personality of Godhead in

the Visnu category, and He is beyond the creation of material nature. He

is the original source of the living entities. The Upanisads declare,

nityo nityanam cetanas cetananam: (Katha Upanisad 2.2.13) "He is the

supreme living entity among all the living entities." Therefore He is

vibhu-caitanya, the greatest. He is directly the cause of the cosmic

manifestation and the infinitesimal living beings. He is the infinite

living entity, and ordinary living entities are infinitesimal. Therefore

He is never to be considered an ordinary living being, for that would be

against the conclusion of the authorized scriptures. The living entities

are also beyond the limitations of birth and death. This is the version

of the Vedas, and it is accepted by those who follow scriptural

injunctions and who have actually descended in the disciplic succession.

(2) In answer to Sankaracarya's commentary on Vedanta-sutra 2.2.43, it

must be said that the original Visnu of all the Visnu categories, which

are distributed in several ways, is Mula-sankarsana. Mula means "the

original." Sankarsana is also Visnu, but from Him all other Visnus

expand. This is confirmed in the Brahma-samhita (5.46), wherein it is

said that just as a flame transferred from another flame acts like the

original, so the Visnus who emanate from Mulasankarsana are as good as

the original Visnu. One should worship that Supreme Personality of

Godhead, Govinda, who thus expands Himself.

(3) In reply to the commentary of Sankaracarya on the forty-fourth

aphorism, it may be said that no pure devotees strictly following the

principles of the Pancaratra will ever accept the statement that all the

expansions of Visnu are different identities, for this idea is

completely false. Even Sripada Sankaracarya, in his commentary on the

forty-second aphorism, has accepted that the Personality of Godhead can

automatically expand Himself variously. Therefore his commentary on the

forty-second aphorism and his commentary on the forty-fourth aphorism

are contradictory. It is a defect of Mayavada commentaries that they

make one statement in one place and a contradictory statement in another

place as a tactic to refute the Bhagavata school. Thus Mayavadi

commentators do not even follow regulative principles. It should be

noted that the Bhagavata school accepts the quadruple forms of Narayana,

but that does not mean that it accepts many Gods. Devotees know

perfectly well that the Absolute Truth, the Supreme Personality of

Godhead, is one without a second. They are never pantheists, worshipers

of many Gods, for this is against the injunction of the Vedas. Devotees

completely believe, with strong faith, that Narayana is transcendental

and has inconceivable proprietorship of various transcendental potencies.

We therefore recommend that scholars consult the Laghu-bhagavatamrta of

Srila Rupa Gosvami, where these ideas are explicitly stated. Sripada

Sankaracarya has tried to prove that Vasudeva, Sankarsana, Pradyumna and

Aniruddha expand through cause and effect. He has compared Them with

earth and earthen pots. That is completely ignorant, however, for there

is no such thing as cause and effect in Their expansions (nanyad yat sad-

asat-param). The Kurma Purana also confirms, deha-dehi-vibhedo 'yam

nesvare vidyate kvacit: "There is no difference between body and soul in

the Supreme Personality of Godhead." Cause and effect are material. For

example, it is seen that a father's body is the cause of a son's body,

but the soul is neither cause nor effect. On the spiritual platform

there are none of the differences we find in cause and effect. Since all

the forms of the Supreme Personality of Godhead are spiritually supreme,

They are equally controllers of material nature. Standing on the fourth

dimension, They are predominating figures on the transcendental platform.

There is no trace of material contamination in Their expansions because

material laws cannot influence Them. There is no such rule as cause and

effect outside of the material world. Therefore the understanding of

cause and effect cannot approach the full, transcendental, complete

expansions of the Supreme Personality of Godhead. The Vedic literature

proves this:

om purnam adah purnam idam purnat purnam udacyate

purnasya purnam adaya purnam evavasisyate

[Iso Invocation]

"The Personality of Godhead is perfect and complete, and because He is

completely perfect, all emanations from Him, such as this phenomenal

world, are perfectly equipped as complete wholes. Whatever is produced

of the complete whole is also complete by itself. Because He is the

complete whole, even though so many complete units emanate from Him, He

remains the complete balance." (Brhad-aranyaka Upanisad 5.1) It is most

apparent that nondevotees violate the rules and regulations of

devotional service to equate the whole cosmic manifestation, which is

the external feature of Visnu, with the Supreme Personality of Godhead,

who is the controller of maya, or with His quadruple expansions.

Equating maya with spirit, or maya with the Lord, is a sign of atheism.

The cosmic creation, which manifests life in forms from Brahma to the

ant, is the external feature of the Supreme Lord. It comprises one

fourth of the Lord's energy, as confirmed in the Bhagavad-gita (ekamsena

sthito jagat [Bg. 10.42]). The cosmic manifestation of the illusory

energy is material nature, and everything within material nature is made

of matter. Therefore, one should not try to compare the expansions of

material nature to the catur-vyuha, the quadruple expansions of the

Personality of Godhead, but unfortunately the Mayavadi school

unreasonably attempts to do this.

(4) To answer Sankaracarya's commentary on Vedanta-sutra 2.2.45, the

substance of the transcendental qualities and their spiritual nature is

described in the Laghu-bhagavatamrta (Purva 5.208–214) as follows: "Some

say that transcendence must be void of all qualities because qualities

are manifested only in matter. According to them, all qualities are like

temporary, flickering mirages. But this is not acceptable. Since the

Supreme Personality of Godhead is absolute, His qualities are

nondifferent from Him. His form, name, qualities and everything else

pertaining to Him are as spiritual as He is. Every qualitative expansion

of the absolute Personality of Godhead is identical with Him. Since the

Absolute Truth, the Personality of Godhead, is the reservoir of all

pleasure, all the transcendental qualities that expand from Him are also

reservoirs of pleasure. This is confirmed in the scripture known as

Brahma-tarka, which states that the Supreme Lord Hari is qualified by

Himself, and therefore Visnu and His pure devotees and their

transcendental qualities cannot be different from their persons. In the

Visnu Purana Lord Visnu is worshiped in the following words: ‘Let the

Supreme Personality of Godhead be merciful toward us. His existence is

never infected by material qualities.' In the same Visnu Purana it is

also said that all the qualities attributed to the Supreme Lord, such as

knowledge, opulence, beauty, strength and influence, are known to be

nondifferent from Him. This is also confirmed in the Padma Purana, which

explains that whenever the Supreme Lord is described as having no

qualities, this should be understood to indicate that He is devoid of

material qualities. In the First Canto of Srimad-Bhagavatam (1.16.29) it

is said, ‘O Dharma, protector of religious principles, all noble and

sublime qualities are eternally manifested in the person of Krsna, and

devotees and transcendentalists who aspire to become faithful also

desire to possess such transcendental qualities.'" It is therefore to be

understood that Lord Sri Krsna, the transcendental form of absolute

bliss, is the fountainhead of all pleasurable transcendental qualities

and inconceivable potencies. In this connection we may recommend

references to Srimad-Bhagavatam, Third Canto, Chapter Twenty-six, verses

21, 25, 27 and 28.

Sripada Ramanujacarya has also refuted the arguments of Sankara in his

own commentary on the Vedanta-sutra, which is known as the Sri-bhasya: "

Sripada Sankaracarya has tried to equate the Pancaratras with the

philosophy of the atheist Kapila, and thus he has tried to prove that

the Pancaratras contradict the Vedic injunctions. The Pancaratras state

that the personality of jiva called Sankarsana has emerged from Vasudeva,

the supreme cause of all causes, that Pradyumna, the mind, has come

from Sankarsana, and that Aniruddha, the ego, has come from Pradyumna.

But one cannot say that the living entity (jiva) takes birth or is

created, for such a statement is against the injunction of the Vedas. As

stated in the Katha Upanisad (2.18), living entities, as individual

spiritual souls, can have neither birth nor death. All Vedic literature

declares that the living entities are eternal. Therefore when it is said

that Sankarsana is jiva, this indicates that He is the predominating

Deity of the living entities. Similarly, Pradyumna is the predominating

Deity of the mind, and Aniruddha is the predominating Deity of the ego.

"It has been said that Pradyumna, the mind, was produced from Sankarsana.

But if Sankarsana were a living entity, this could not be accepted,

because a living entity cannot be the cause of the mind. The Vedic

injunctions state that everything -- including life, mind and the senses

-- comes from the Supreme Personality of Godhead. It is impossible for

the mind to be produced by a living entity, for the Vedas state that

everything comes from the Absolute Truth, the Supreme Lord.

"Sankarsana, Pradyumna and Aniruddha have all the potent features of the

absolute Personality of Godhead, according to the revealed scriptures,

which contain undeniable facts that no one can refute. Therefore these

members of the quadruple manifestation are never to be considered

ordinary living beings. Each of Them is a plenary expansion of the

Absolute Godhead, and thus each is identical with the Supreme Lord in

knowledge, opulence, energy, influence, prowess and potencies. The

evidence of the Pancaratras cannot be neglected. Only untrained persons

who have not genuinely studied the Pancaratras think that the

Pancaratras contradict the srutis regarding the birth or beginning of

the living entity. In this connection, we must accept the verdict of

Srimad-Bhagavatam, which says, ‘The absolute Personality of Godhead, who

is known as Vasudeva and who is very affectionate toward His surrendered

devotees, expands Himself in quadruple forms who are subordinate to Him

and at the same time identical with Him in all respects.' The Pauskara-

samhita states, ‘The scriptures that recommend that brahmanas worship

the quadruple forms of the Supreme Personality of Godhead are called

agamas [authorized Vedic literatures].' In all Vaisnava literature it is

said that worshiping these quadruple forms is as good as worshiping the

Supreme Personality of Godhead Vasudeva, who in His different expansions,

complete in six opulences, can accept offerings from His devotees of

the results of their prescribed duties. Worshiping the expansions for

pastimes, such as Nrsimha, Rama, Sesa and Kurma, promotes one to the

worship of the Sankarsana quadruple. From that position one is raised to

the platform of worshiping Vasudeva, the Supreme Brahman. In the

Pauskara-samhita it is said, ‘If one fully worships according to the

regulative principles, one can attain the Supreme Personality of Godhead,

Vasudeva.' It is to be accepted that Sankarsana, Pradyumna and

Aniruddha are as good as Lord Vasudeva, for They all have inconceivable

power and can accept transcendental forms like Vasudeva. Sankarsana,

Pradyumna and Aniruddha are never born, but They can manifest Themselves

in various incarnations before the eyes of pure devotees. This is the

conclusion of all Vedic literature. That the Lord can manifest Himself

before His devotees by His inconceivable power is not against the

teaching of the Pancaratras. Since Sankarsana, Pradyumna and Aniruddha

are, respectively, the predominating Deities of all living entities, the

total mind and the total ego, the designation of Sankarsana, Pradyumna

and Aniruddha as ‘jiva,' ‘mind' and ‘ego' is never contradictory to the

statements of the scriptures. These terms identify these Deities, just

as the terms ‘sky' and ‘light' sometimes identify the Absolute Brahman.

"The scriptures completely deny the birth or production of the living

entity. In the Parama-samhita it is described that material nature,

which is used for others' purposes, is factually inert and always

subject to transformation. The field of material nature is the arena of

the activities of fruitive actors, and since the material field is

externally related with the Supreme Personality of Godhead, it is also

eternal. In every samhita, the jiva (living entity) has been accepted as

eternal, and in the Pancaratras the birth of the jiva is completely

denied. Anything that is produced must also be annihilated. Therefore if

we accept the birth of the living entity, we also have to accept his

annihilation. But since the Vedic literatures say that the living entity

is eternal, one should not think the living being to be produced at a

certain time. In the beginning of the Parama-samhita it is definitely

stated that the face of material nature is constantly changeable.

Therefore ‘beginning,' ‘annihilation' and all such terms are applicable

only in the material nature.

"Considering all these points, one should understand that Sankaracarya's

statement that Sankarsana is born as a jiva is completely against the

Vedic statements. His assertions are completely refuted by the above

arguments. In this connection the commentary of Sridhara Svami on Srimad-

Bhagavatam (3.1.34) is very helpful."

For a detailed refutation of Sankaracarya's arguments attempting to

prove Sankarsana an ordinary living being, one may refer to Srimat

Sudarsanacarya's commentary on the Sri-bhasya, which is known as the

Sruta-prakasika.

The original quadruple forms -- Krsna, Baladeva, Pradyumna and Aniruddha

-- expand into another quadruple, which is present in the Vaikuntha

planets of the spiritual sky. Therefore the quadruple forms in the

spiritual sky are the second manifestation of the original quadruple in

Dvaraka. As explained above, Vasudeva, Sankarsana, Pradyumna and

Aniruddha are all changeless, transcendental plenary expansions of the

Supreme Lord who have no relation to the material modes. The Sankarsana

form in the second quadruple is not only a representation of Balarama

but also the original cause of the Causal Ocean, where Karanodakasayi

Visnu lies asleep, breathing out the seeds of innumerable universes.

In the spiritual sky there is a spiritual creative energy technically

called suddha-sattva, which is a pure spiritual energy that sustains all

the Vaikuntha planets with the full opulences of knowledge, wealth,

prowess, etc. All these actions of suddha-sattva display the potencies

of Maha-sankarsana, who is the ultimate reservoir of all individual

living entities who are suffering in the material world. When the cosmic

creation is annihilated, the living entities, who are indestructible by

nature, rest in the body of Maha-sankarsana. Sankarsana is therefore

sometimes called the total jiva. As spiritual sparks, the living

entities have the tendency to be inactive in the association of the

material energy, just as sparks of a fire have the tendency to be

extinguished as soon as they leave the fire. The spiritual nature of the

living being can be rekindled, however, in association with the Supreme

Being. Because the living being can appear either in matter or in spirit,

the jiva is called the marginal potency.

Sankarsana is the origin of Karana Visnu, who is the original form who

creates the universes, and that Sankarsana is but a plenary expansion of

Sri Nityananda Rama.

Adi 5.42

TEXT 42

TEXT

tanha ye ramera rupa -- maha-sankarsana

cic-chakti-asraya tinho, karanera karana

SYNONYMS

tanha -- there; ye -- which; ramera rupa -- the personal feature of

Balarama; maha-sankarsana -- Maha-sankarsana; cit-sakti-asraya -- the

shelter of the spiritual potency; tinho -- He; karanera karana -- the

cause of all causes.

TRANSLATION

There [in the spiritual sky] the personal feature of Balarama called

Maha-sankarsana is the shelter of the spiritual energy. He is the

primary cause, the cause of all causes.

Adi 5.43

TEXT 43

TEXT

cic-chakti-vilasa eka -- ‘suddha-sattva' nama

suddha-sattva-maya yata vaikunthadi-dhama

SYNONYMS

cit-sakti-vilasa -- pastimes in the spiritual energy; eka -- one; suddha-

sattva nama -- named suddha-sattva, pure existence, free from material

contamination; suddha-sattva-maya -- of purely spiritual existence; yata

-- all; vaikuntha-adi-dhama -- the spiritual planets, known as

Vaikunthas.

TRANSLATION

One variety of the pastimes of the spiritual energy is described as pure

goodness [visuddha-sattva]. It comprises all the abodes of Vaikuntha.

Adi 5.44

TEXT 44

TEXT

sad-vidhaisvarya tanha sakala cinmaya

sankarsanera vibhuti saba, janiha niscaya

SYNONYMS

sat-vidha-aisvarya -- six kinds of opulences; tanha -- there; sakala cit-

maya -- everything spiritual; sankarsanera -- of Lord Sankarsana;

vibhuti saba -- all different opulences; janiha niscaya -- know

certainly.

TRANSLATION

The six attributes are all spiritual. Know for certain that they are all

manifestations of the opulence of Sankarsana.

Adi 5.45

TEXT 45

TEXT

‘jiva'-nama tatasthakhya eka sakti haya

maha-sankarsana -- saba jivera asraya

SYNONYMS

jiva -- the living entity; nama -- named; tata-stha-akhya -- known as

the marginal potency; eka -- one; sakti -- energy; haya -- is; maha-

sankarsana -- Maha-sankarsana; saba -- all; jivera -- of living entities;

asraya -- the shelter.

TRANSLATION

There is one marginal potency, known as the jiva. Maha-sankarsana is the

shelter of all jivas.

Adi 5.46

TEXT 46

TEXT

yanha haite visvotpatti, yanhate pralaya

sei purusera sankarsana samasraya

SYNONYMS

yanha haite -- from whom; visva-utpatti -- the creation of the material

cosmic manifestation; yanhate -- in whom; pralaya -- merging; sei

purusera -- of that Supreme Personality of Godhead; sankarsana --

Sankarsana; samasraya -- the original shelter.

TRANSLATION

Sankarsana is the original shelter of the purusa, from whom this world

is created and in whom it is dissolved.

Adi 5.47

TEXT 47

TEXT

sarvasraya, sarvadbhuta, aisvarya apara

‘ananta' kahite nare mahima yanhara

SYNONYMS

sarva-asraya -- the shelter of everything; sarva-adbhuta -- wonderful in

every respect; aisvarya -- opulences; apara -- unfathomed; ananta --

Ananta Sesa; kahite nare -- cannot speak; mahima yanhara -- the glories

of whom.

TRANSLATION

He [Sankarsana] is the shelter of everything. He is wonderful in every

respect, and His opulences are infinite. Even Ananta cannot describe His

glory.

Adi 5.48

TEXT 48

TEXT

turiya, visuddha-sattva, ‘sankarsana' nama

tinho yanra amsa, sei nityananda-rama

SYNONYMS

turiya -- transcendental; visuddha-sattva -- pure existence; sankarsana

nama -- named Sankarsana; tinho yanra amsa -- of whom that Sankarsana is

also a partial expansion; sei nityananda-rama -- that person is known as

Balarama or Nityananda.

TRANSLATION

That Sankarsana, who is transcendental pure goodness, is a partial

expansion of Nityananda Balarama.

Adi 5.49

TEXT 49

TEXT

astama slokera kaila sanksepe vivarana

navama slokera artha suna diya mana

SYNONYMS

astama -- eighth; slokera -- of the verse; kaila -- I have done;

sanksepe -- in brief; vivarana -- description; navama -- the ninth;

slokera -- of the verse; artha -- the meaning; suna -- please hear; diya

mana -- with mental attention.

TRANSLATION

I have briefly explained the eighth verse. Now please listen with

attention as I explain the ninth verse.

Adi 5.50

TEXT 50

TEXT

maya-bhartajanda-sanghasrayangah

sete saksat karanambhodhi-madhye

yasyaikamsah sri-puman adi-devas

tam sri-nityananda-ramam prapadye

SYNONYMS

maya-bharta -- the master of the illusory energy; aja-anda-sangha -- of

the multitude of universes; asraya -- the shelter; angah -- whose body;

sete -- He lies; saksat -- directly; karana-ambhodhi-madhye -- in the

midst of the Causal Ocean; yasya -- whose; eka-amsah -- one portion; sri-

puman -- the Supreme Person; adi-devah -- the original purusa

incarnation; tam -- to Him; sri-nityananda-ramam -- to Lord Balarama in

the form of Lord Nityananda; prapadye -- I surrender.

TRANSLATION

I offer my full obeisances unto the feet of Sri Nityananda Rama, whose

partial representation called Karanodakasayi Visnu, lying on the Karana

Ocean, is the original purusa, the master of the illusory energy, and

the shelter of all the universes.

Adi 5.51

TEXT 51

TEXT

vaikuntha-bahire yei jyotir-maya dhama

tahara bahire ‘karanarnava' nama

SYNONYMS

vaikuntha-bahire -- outside the Vaikuntha planets; yei -- that; jyotih-

maya dhama -- impersonal Brahman effulgence; tahara bahire -- outside

that effulgence; karana-arnava nama -- an ocean called Karana.

TRANSLATION

Outside the Vaikuntha planets is the impersonal Brahman effulgence, and

beyond that effulgence is the Karana Ocean, or Causal Ocean.

PURPORT

The impersonal glowing effulgence known as impersonal Brahman is the

outer space of the Vaikuntha planets in the spiritual sky. Beyond that

impersonal Brahman is the great Causal Ocean, which lies between the

material and spiritual skies. The material nature is a by-product of

this Causal Ocean.

Karanodakasayi Visnu, who lies on the Causal Ocean, creates the

universes merely by glancing upon material nature. Therefore Krsna

personally has nothing to do with the material creation. The Bhagavad-

gita confirms that the Lord glances over material nature and thus she

produces the many material universes. Neither Krsna in Goloka nor

Narayana in Vaikuntha comes directly in contact with the material

creation. They are completely aloof from the material energy.

It is the function of Maha-sankarsana in the form of Karanodakasayi

Visnu to glance over the material creation, which is situated beyond the

limits of the Causal Ocean. Material nature is connected with the

Personality of Godhead by His glance over her and nothing more. It is

said that she is impregnated by the energy of His glance. The material

energy, maya, never even touches the Causal Ocean, for the Lord's glance

focuses upon her from a great distance away.

The glancing power of the Lord agitates the entire cosmic energy, and

thus its actions begin at once. This indicates that matter, however

powerful she may be, has no power by herself. Her activity begins by the

grace of the Lord, and then the entire cosmic creation is manifested in

a systematic way. The example of a woman's conception can help us

understand this subject to a certain extent. The mother is passive, but

the father puts his energy within the mother, and thus she conceives.

She supplies the ingredients for the birth of the child in her womb.

Similarly, the Lord activates material nature, which then supplies the

ingredients for cosmic development.

Material nature has two different phases. The aspect called pradhana

supplies the material ingredients for cosmic development, and the aspect

called maya causes the manifestation of her ingredients, which are

temporary, like foam in the ocean. In reality, the temporary

manifestations of material nature are originally caused by the spiritual

glance of the Lord. The Personality of Godhead is the direct, or remote,

cause of creation, and material nature is the indirect, or immediate,

cause. Materialistic scientists, puffed-up by the magical changes their

so-called inventions have brought about, cannot see the real potency of

Godhead behind matter. Therefore the jugglery of science is gradually

leading people to a godless civilization at the cost of the goal of

human life. Having missed the goal of life, materialists run after self-

sufficiency, not knowing that material nature is already self-sufficient

by the grace of God. Thus creating a colossal hoax in the name of

civilization, they create an imbalance in the natural self-sufficiency

of material nature.

To think of material nature as all in all, not knowing the original

cause, is ignorance. Lord Caitanya appeared in order to dissipate this

darkness of ignorance by igniting the spark of spiritual life that can,

by His causeless mercy, enlighten the entire world.

To explain how maya acts by Krsna's power, the author of Sri Caitanya-

caritamrta gives the example of an iron rod in a fire: although the rod

is not fire, it becomes red-hot and acts like fire itself. Similarly,

all the actions and reactions of material nature are not actually the

work of material nature but are actions and reactions of the energy of

the Supreme Lord manifested through matter. The power of electricity is

transmitted through the medium of copper, but this does not mean that

the copper is electricity. The power is generated at a powerhouse under

the control of an expert living being. Similarly, behind all the

jugglery of the natural laws is a great living being, who is a person

like the mechanical engineer in the powerhouse. It is by His

intelligence that the entire cosmic creation moves in a systematic way.

The modes of nature, which directly cause material actions, are also

originally activated by Narayana. A simple example will explain how this

is so: When a potter manufactures a pot from clay, the potter's wheel,

his tools and the clay are the immediate causes of the pot, but the

potter is the chief cause. Similarly, Narayana is the chief cause of all

material creations, and the material energy supplies the ingredients of

matter. Therefore without Narayana, all other causes are useless, just

as the potter's wheel and tools are useless without the potter himself.

Since materialistic scientists ignore the Personality of Godhead, it is

as if they were concerned with the potter's wheel and its rotation, the

potter's tools and the ingredients for the pots, but had no knowledge of

the potter himself. Therefore modern science has created an imperfect,

godless civilization that is in gross ignorance of the ultimate cause.

Scientific advancement should have a great goal to attain, and that

great goal should be the Personality of Godhead. In the Bhagavad-gita it

is said that after conducting research for many, many births, great men

of knowledge who stress the importance of experimental thought can know

the Personality of Godhead, who is the cause of all causes. When one

knows Him perfectly, one surrenders unto Him and then becomes a mahatma.

Adi 5.52

TEXT 52

TEXT

vaikuntha bediya eka ache jala-nidhi

ananta, apara -- tara nahika avadhi

SYNONYMS

vaikuntha -- the spiritual planets of Vaikuntha; bediya -- surrounding;

eka -- one; ache -- there is; jala-nidhi -- ocean of water; ananta --

unlimited; apara -- unfathomed; tara -- of that; nahika -- no; avadhi --

limitation.

TRANSLATION

Surrounding Vaikuntha is a mass of water that is endless, unfathomed and

unlimited.

Adi 5.53

TEXT 53

TEXT

vaikunthera prthivy-adi sakala cinmaya

mayika bhutera tathi janma nahi haya

SYNONYMS

vaikunthera -- of the spiritual world; prthivi-adi -- earth, water, etc.;

sakala -- all; cit-maya -- spiritual; mayika -- material; bhutera -- of

elements; tathi -- there; janma -- generation; nahi haya -- there is not.

TRANSLATION

The earth, water, fire, air and ether of Vaikuntha are all spiritual.

Material elements are not found there.

Adi 5.54

TEXT 54

TEXT

cinmaya-jala sei parama karana

yara eka kana ganga patita-pavana

SYNONYMS

cit-maya -- spiritual; jala -- water; sei -- that; parama karana --

original cause; yara -- of which; eka -- one; kana -- drop; ganga -- the

sacred Ganges; patita-pavana -- the deliverer of fallen souls.

TRANSLATION

The water of the Karana Ocean, which is the original cause, is therefore

spiritual. The sacred Ganges, which is but a drop of it, purifies the

fallen souls.

Adi 5.55

TEXT 55

TEXT

sei ta' karanarnave sei sankarsana

apanara eka amse karena sayana

SYNONYMS

sei -- that; ta' -- certainly; karana-arnave -- in the ocean of cause,

or Causal Ocean; sei -- that; sankarsana -- Lord Sankarsana; apanara --

of His own; eka -- one; amse -- by the part; karena sayana -- lies down.

TRANSLATION

In that ocean lies a plenary portion of Lord Sankarsana.

Adi 5.56

TEXT 56

TEXT

mahat-srasta purusa, tinho jagat-karana

adya-avatara kare mayaya iksana

SYNONYMS

mahat-srasta -- the creator of the total material energy; purusa -- the

person; tinho -- He; jagat-karana -- the cause of the material cosmic

manifestation; adya -- original; avatara -- incarnation; kare -- does;

mayaya -- over the material energy; iksana -- glance.

TRANSLATION

He is known as the first purusa, the creator of the total material

energy. He, the cause of the universes, the first incarnation, casts His

glance over maya.

Adi 5.57

TEXT 57

TEXT

maya-sakti rahe karanabdhira bahire

karana-samudra maya parasite nare

SYNONYMS

maya-sakti -- material energy; rahe -- remains; karana-abdhira -- to the

Causal Ocean; bahire -- external; karana-samudra -- the Causal Ocean;

maya -- material energy; parasite nare -- cannot touch.

TRANSLATION

Maya-sakti resides outside the Karana Ocean. Maya cannot touch its

waters.

Adi 5.58

TEXT 58

TEXT

sei ta' mayara dui-vidha avasthiti

jagatera upadana ‘pradhana', prakrti

SYNONYMS

sei -- that; ta' -- certainly; mayara -- of the material energy; dui-

vidha -- two varieties; avasthiti -- existence; jagatera -- of the

material world; upadana -- the ingredients; pradhana -- named pradhana;

prakrti -- material nature.

TRANSLATION

Maya has two varieties of existence. One is called pradhana or prakrti.

It supplies the ingredients of the material world.

PURPORT

Maya, the external energy of the Supreme Personality of Godhead, is

divided into two parts. Maya is both the cause of the cosmic

manifestation and the agent who supplies its ingredients. As the cause

of the cosmic manifestation she is known as maya, and as the agent

supplying the ingredients of the cosmic manifestation she is known as

pradhana. An explicit description of these divisions of the external

energy is given in Srimad-Bhagavatam (11.24.1–4). Elsewhere in Srimad-

Bhagavatam (10.63.26) the ingredients and cause of the material cosmic

manifestation are described as follows:

kalo daivam karma jivah svabhavo

dravyam ksetram prana atma vikarah

tat-sanghato bija-roha-pravahas

tvan-mayaisa tan-nisedham prapadye

"O my Lord! Time, activity, providence and nature are four parts of the

causal aspect [maya] of the external energy. The conditioned vital force,

the subtle material ingredients called the dravya, and material nature (

which is the field of activity where the false ego acts as the soul), as

well as the eleven senses and five elements (earth, water, fire, air and

ether), which are the sixteen ingredients of the body -- these are the

ingredient aspect of maya. The body is generated from activity, and

activity is generated from the body, just as a tree is generated from a

seed that is generated from a tree. This reciprocal cause and effect is

called maya. My dear Lord, You can save me from this cycle of cause and

effect. I worship Your lotus feet."

Although the living entity is primarily related to the causal portion of

maya, he is nevertheless conducted by the ingredients of maya. Three

forces work in the causal portion of maya: knowledge, desire and

activity. The material ingredients are a manifestation of maya as

pradhana. In other words, when the three qualities of maya are in a

dormant stage, they exist as prakrti, avyakta or pradhana. The word

avyakta, referring to the nonmanifested, is another name of pradhana. In

the avyakta stage, material nature is without varieties. Varieties are

manifested by the pradhana portion of maya. The word pradhana is

therefore more important than avyakta or prakrti.

Adi 5.59

TEXT 59

TEXT

jagat-karana nahe prakrti jada-rupa

sakti sancariya tare krsna kare krpa

SYNONYMS

jagat -- of the material world; karana -- the cause; nahe -- cannot be;

prakrti -- the material nature; jada-rupa -- dull, without action; sakti

-- energy; sancariya -- infusing; tare -- unto the dull material nature;

krsna -- Lord Krsna; kare -- shows; krpa -- mercy.

TRANSLATION

Because prakrti is dull and inert, it cannot actually be the cause of

the material world. But Lord Krsna shows His mercy by infusing His

energy into the dull, inert material nature.

Adi 5.60

TEXT 60

TEXT

krsna-saktye prakrti haya gauna karana

agni-saktye lauha yaiche karaye jarana

SYNONYMS

krsna-saktye -- by the energy of Krsna; prakrti -- the material nature;

haya -- becomes; gauna -- indirect; karana -- cause; agni-saktye -- by

the energy of fire; lauha -- iron; yaiche -- just as; karaye -- becomes;

jarana -- powerful or red-hot.

TRANSLATION

Thus prakrti, by the energy of Lord Krsna, becomes the secondary cause,

just as iron becomes red-hot by the energy of fire.

Adi 5.61

TEXT 61

TEXT

ataeva krsna mula-jagat-karana

prakrti -- karana yaiche aja-gala-stana

SYNONYMS

ataeva -- therefore; krsna -- Lord Krsna; mula -- original; jagat-karana

-- the cause of the cosmic manifestation; prakrti -- material nature;

karana -- cause; yaiche -- exactly like; aja-gala-stana -- nipples on

the neck of a goat.

TRANSLATION

Therefore Lord Krsna is the original cause of the cosmic manifestation.

Prakrti is like the nipples on the neck of a goat, for they cannot give

any milk.

PURPORT

The external energy, composed of pradhana or prakrti as the ingredient-

supplying portion and maya as the causal portion, is known as maya-sakti.

Inert material nature is not the actual cause of the material

manifestation, for Karanarnavasayi, Maha-Visnu, the plenary expansion of

Krsna, activates all the ingredients. It is in this way that material

nature has the power to supply the ingredients. The example given is

that iron has no power to heat or burn, but after coming in contact with

fire the iron becomes red-hot and can then diffuse heat and burn other

things. Material nature is like iron, for it has no independence to act

without the touch of Visnu, who is compared to fire. Lord Visnu

activates material nature by the power of His glance, and then the

ironlike material nature becomes a material-supplying agent just as iron

made red-hot becomes a burning agent. Material nature cannot

independently become an agent for supplying the material ingredients.

This is more clearly explained by Sri Kapiladeva, an incarnation of

Godhead, in Srimad-Bhagavatam (3.28.40):

yatholmukad visphulingad dhumad vapi sva-sambhavat

apy atmatvenabhimatad yathagnih prthag ulmukat

"Although smoke, flaming wood, and sparks are all considered together as

ingredients of a fire, the flaming wood is nevertheless different from

the fire, and the smoke is different from the flaming wood." The

material elements (earth, water, fire, etc.) are like smoke, the living

entities are like sparks, and material nature as pradhana is like the

flaming wood. But all of them together are recipients of power from the

Supreme Personality of Godhead and are thus able to manifest their

individual capacities. In other words, the Supreme Personality of

Godhead is the origin of all manifestations. Material nature can supply

only when it is activated by the glance of the Supreme Personality of

Godhead.

Just as a woman can deliver a child after being impregnated by the semen

of a man, so material nature can supply the material elements after

being glanced upon by Maha-Visnu. Therefore pradhana cannot be

independent of the superintendence of the Supreme Personality of Godhead.

This is confirmed in the Bhagavad-gita (9.10): mayadhyaksena prakrtih

suyate sa-caracaram. Prakrti, the total material energy, works under the

superintendence of the Lord. The original source of the material

elements is Krsna. Therefore the attempt of the atheistic Sankhya

philosophers to consider material nature the source of these elements,

forgetting Krsna, is useless, like trying to get milk from the

nipplelike bumps of skin hanging on the neck of a goat.

Adi 5.62

TEXT 62

TEXT

maya-amse kahi tare nimitta-karana

seha nahe, yate karta-hetu -- narayana

SYNONYMS

maya-amse -- to the other portion of the material nature; kahi -- I say;

tare -- unto her; nimitta-karana -- immediate cause; seha nahe -- that

cannot be; yate -- because; karta-hetu -- the original cause; narayana --

Lord Narayana.

TRANSLATION

The maya aspect of material nature is the immediate cause of the cosmic

manifestation. But it cannot be the real cause, for the original cause

is Lord Narayana.

Adi 5.63

TEXT 63

TEXT

ghatera nimitta-hetu yaiche kumbhakara

taiche jagatera karta -- purusavatara

SYNONYMS

ghatera -- of the earthen pot; nimitta-hetu -- original cause; yaiche --

just as; kumbhakara -- the potter; taiche -- similarly; jagatera karta --

the creator of the material world; purusa-avatara -- the purusa

incarnation, or Karanarnavasayi Visnu.

TRANSLATION

Just as the original cause of an earthen pot is the potter, so the

creator of the material world is the first purusa incarnation [

Karanarnavasayi Visnu].

Adi 5.64

TEXT 64

TEXT

krsna -- karta, maya tanra karena sahaya

ghatera karana -- cakra-dandadi upaya

SYNONYMS

krsna -- Lord Krsna; karta -- the creator; maya -- material energy;

tanra -- His; karena -- does; sahaya -- assistance; ghatera karana --

the cause of the earthen pot; cakra-danda-adi -- the wheel, the rod, and

so on; upaya -- instruments.

TRANSLATION

Lord Krsna is the creator, and maya only helps Him as an instrument,

just like the potter's wheel and other instruments, which are the

instrumental causes of a pot.

Adi 5.65

TEXT 65

TEXT

dura haite purusa kare mayate avadhana

jiva-rupa virya tate karena adhana

SYNONYMS

dura haite -- from a distance; purusa -- the Supreme Personality of

Godhead; kare -- does; mayate -- unto the material energy; avadhana --

glancing over; jiva-rupa -- the living entities; virya -- seed; tate --

in her; karena -- does; adhana -- impregnation.

TRANSLATION

The first purusa casts His glance at maya from a distance, and thus He

impregnates her with the seed of life in the form of the living entities.

Adi 5.66

TEXT 66

TEXT

eka angabhase kare mayate milana

maya haite janme tabe brahmandera gana

SYNONYMS

eka -- one; anga-abhase -- bodily reflection; kare -- does; mayate -- in

the material energy; milana -- mixture; maya -- the material energy;

haite -- from; janme -- grows; tabe -- then; brahma-andera gana -- the

groups of universes.

TRANSLATION

The reflected rays of His body mix with maya, and thus maya gives birth

to myriad universes.

PURPORT

The Vedic conclusion is that the cosmic manifestation visible to the

eyes of the conditioned soul is caused by the Absolute Truth, the

Personality of Godhead, through the exertion of His specific energies,

although in the conclusion of atheistic deliberations this manifested

cosmic exhibition is attributed to material nature. The energy of the

Absolute Truth is exhibited in three ways: spiritual, material and

marginal. The Absolute Truth is identical with His spiritual energy.

Only when contacted by the spiritual energy can the material energy work

and the temporary material manifestations thus appear active. In the

conditioned state the living entities of the marginal energy are a

mixture of spiritual and material energies. The marginal energy is

originally under the control of the spiritual energy, but, under the

control of the material energy, the living entities have been wandering

in forgetfulness within the material world since time immemorial.

The conditioned state is caused by misuse of the individual independence

of the spiritual platform, for this separates the living entity from the

association of the spiritual energy. But when the living entity is

enlightened by the grace of the Supreme Lord or His pure devotee and

becomes inclined to revive his original state of loving service, he is

on the most auspicious platform of eternal bliss and knowledge. The

marginal jiva, or living entity, misuses his independence and becomes

averse to the eternal service attitude when he independently thinks he

is not energy but the energetic. This misconception of his own existence

leads him to the attitude of lording it over material nature.

Material nature appears to be just the opposite of the spiritual energy.

The fact is that the material energy can work only when in contact with

the spiritual energy. Originally the energy of Krsna is spiritual, but

it works in diverse ways, like electrical energy, which can exhibit the

functions of refrigerating or heating through its manifestations in

different ways. The material energy is spiritual energy covered by a

cloud of illusion, or maya. Therefore, the material energy is not self-

sufficient in working. Krsna invests His spiritual energy into material

energy, and then it can act, just as iron can act like fire after being

heated by fire. The material energy can act only when empowered by the

spiritual energy.

When covered by the cloud of material energy, the living entity, who is

also a spiritual energy of the Supreme Personality of Godhead, forgets

about the activities of the spiritual energy and considers all that

happens in the material manifestation to be wonderful. But a person who

is engaged in devotional service in full Krsna consciousness and who is

therefore already situated in the spiritual energy can understand that

the material energy has no independent powers: whatever actions are

going on are due to the help of the spiritual energy. The material

energy, which is a perverted form of the spiritual energy, presents

everything pervertedly, thus causing misconceptions and duality.

Material scientists and philosophers conditioned by the spell of

material nature suppose that material energy acts automatically, and

therefore they are frustrated, like an illusioned person who tries to

get milk from the nipplelike bunches of skin on the neck of a goat. As

there is no possibility of getting milk from these bunches of skin,

there is similarly no possibility that anyone will be successful in

understanding the original cause of creation by putting forward theories

produced by the material energy. Such an attempt is a manifestation of

ignorance.

The material energy of the Supreme Personality of Godhead is called maya,

or illusion, because in two capacities (by supplying the material

elements and by causing the material manifestation) it makes the

conditioned soul unable to understand the real truth of creation.

However, when a living entity is liberated from the conditioned life of

matter, he can understand the two different activities of material

nature, namely covering and bewildering.

The origin of creation is the Supreme Personality of Godhead. As

confirmed in the Bhagavad-gita (9.10), the cosmic manifestation is

working under the direction of the Supreme Lord, who invests the

material energy with three material qualities. Agitated by these

qualities, the elements supplied by the material energy produce

varieties of things, just as an artist produces varieties of pictures by

mixing the three colors red, yellow and blue. Yellow represents the

quality of goodness, red represents passion, and blue represents

ignorance. Therefore the colorful material creation is but an

interaction of these three qualities, represented in eighty-one

varieties of mixtures (3 x 3 equaling 9, 9 x 9 thus equaling 81).

Deluded by material energy, the conditioned soul, enamored by these

eighty-one varieties of manifestations, wants to lord it over material

energy, just as a moth wants to enjoy a fire. This illusion is the net

result of the conditioned soul's forgetfulness of his eternal

relationship with the Supreme Personality of Godhead. When conditioned,

the soul is impelled by the material energy to engage in sense

gratification, whereas one enlightened by the spiritual energy engages

himself in the service of the Supreme Lord in his eternal relationship.

Krsna is the original cause of the spiritual world, and He is the

covered cause of the material manifestation. He is also the original

cause of the marginal potency, the living entities. He is both the

leader and maintainer of the living entities, who are called the

marginal potency because they can act under the protection of the

spiritual energy or under the cover of the material energy. With the

help of the spiritual energy we can understand that independence is

visible only in Krsna, who by His inconceivable energy is able to act in

any way He likes.

The Supreme Personality of Godhead is the Absolute Whole, and the living

entities are parts of the Absolute Whole. This relationship of the

Supreme Personality of Godhead and the living entities is eternal. One

should never mistakenly think that the spiritual whole can be divided

into small parts by the small material energy. The Bhagavad-gita does

not support this Mayavada theory. Rather, it clearly states that the

living entities are eternally small fragments of the supreme spiritual

whole. As a part can never be equal with the whole, so a living entity,

as a minute fragment of the spiritual whole, cannot be equal at any time

to the Supreme Whole, the absolute Personality of Godhead. Although the

Supreme Lord and the living entities are quantitatively related as the

whole and the parts, the parts are nevertheless qualitatively one with

the whole. Thus the living entities, although always qualitatively one

with the Supreme Lord, are in a relative position. The Supreme

Personality of Godhead is the controller of everything, and the living

entities are always controlled, either by the spiritual energy or by the

material energy. Therefore a living entity can never become the

controller of material or spiritual energies. The natural position of

the living being is always as a subordinate of the Supreme Personality

of Godhead. When one agrees to act in such a position, he attains

perfection in life, but if one rebels against this principle, he is in

the conditioned state.

Adi 5.67

TEXT 67

TEXT

aganya, ananta yata anda-sannivesa

tata-rupe purusa kare sabate prakasa

SYNONYMS

aganya -- innumerable; ananta -- unlimited; yata -- all; anda --

universes; sannivesa -- groups; tata-rupe -- in as many forms; purusa --

the Lord; kare -- does; sabate -- in every one of them; prakasa --

manifestation.

TRANSLATION

The purusa enters each and every one of the countless universes. He

manifests Himself in as many separate forms as there are universes.

Adi 5.68

TEXT 68

TEXT

purusa-nasate yabe bahiraya svasa

nisvasa sahite haya brahmanda-prakasa

SYNONYMS

purusa-nasate -- in the nostrils of the Lord; yabe -- when; bahiraya --

expels; svasa -- breath; nisvasa sahite -- with that exhalation; haya --

there is; brahmanda-prakasa -- manifestation of universes.

TRANSLATION

When the purusa exhales, the universes are manifested with each outward

breath.

Adi 5.69

TEXT 69

TEXT

punarapi svasa yabe pravese antare

svasa-saha brahmanda paise purusa-sarire

SYNONYMS

punarapi -- thereafter; svasa -- breath; yabe -- when; pravese -- enters;

antare -- within; svasa-saha -- with that inhaled breath; brahmanda --

universes; paise -- enter; purusa-sarire -- within the body of the Lord.

TRANSLATION

Thereafter, when He inhales, all the universes again enter His body.

PURPORT

In His form as Karanodakasayi Visnu the Lord impregnates material nature

by His glance. The transcendental molecules of that glance are particles

of spirit, or spiritual atoms, which appear in different species of life

according to the seeds of their individual karma from the previous

cosmic manifestation. And the Lord Himself, by His partial

representation, creates a body of innumerable universes and again enters

each of those universes as Garbhodakasayi Visnu. His coming in contact

with maya is explained in the Bhagavad-gita by a comparison between air

and the sky. The sky enters everything material, yet it is far away from

us.

Adi 5.70

TEXT 70

TEXT

gavaksera randhre yena trasarenu cale

purusera loma-kupe brahmandera jale

SYNONYMS

gavaksera -- of windows of a room; randhre -- within the holes; yena --

like; trasarenu -- six atoms together; cale -- moves; purusera -- of the

Lord; loma-kupe -- in the holes of the hair; brahmandera -- of universes;

jale -- a network.

TRANSLATION

Just as atomic particles of dust pass through the openings of a window,

so the networks of universes pass through the pores of the skin of the

purusa.

Adi 5.71

TEXT 71

TEXT

yasyaika-nisvasita-kalam athavalambya

jivanti loma-vila-ja jagad-anda-nathah

visnur mahan sa iha yasya kala-viseso

govindam adi-purusam tam aham bhajami

SYNONYMS

yasya -- whose; eka -- one; nisvasita -- of breath; kalam -- time; atha -

- thus; avalambya -- taking shelter of; jivanti -- live; loma-vila-jah --

grown from the hair holes; jagat-anda-nathah -- the masters of the

universes (the Brahmas); visnuh mahan -- the Supreme Lord, Maha-Visnu;

sah -- that; iha -- here; yasya -- whose; kala-visesah -- particular

plenary portion or expansion; govindam -- Lord Govinda; adi-purusam --

the original person; tam -- Him; aham -- I; bhajami -- worship.

TRANSLATION

"The Brahmas and other lords of the mundane worlds appear from the pores

of Maha-Visnu and remain alive for the duration of His one exhalation. I

adore the primeval Lord, Govinda, of whom Maha-Visnu is a portion of a

plenary portion."

PURPORT

This description of the Lord's creative energy is from the Brahma-

samhita (5.48), which Lord Brahma compiled after his personal

realization. When Maha-Visnu exhales, the spiritual seeds of the

universes emanate from Him in the form of molecular particles like those

that are visible, three times the size of an atom, when sunlight is

diffused through a small hole. In these days of atomic research it will

be a worthwhile engagement for atomic scientists to learn from this

statement how the entire creation develops from the spiritual atoms

emanating from the body of the Lord.

Adi 5.72

TEXT 72

TEXT

kvaham tamo-mahad-aham-kha-caragni-var-bhu-

samvestitanda-ghata-sapta-vitasti-kayah

kvedrg-vidhaviganitanda-paranu-carya-

vatadhva-roma-vivarasya ca te mahitvam

SYNONYMS

kva -- where; aham -- I; tamah -- material nature; mahat -- the total

material energy; aham -- false ego; kha -- ether; cara -- air; agni --

fire; vah -- water; bhu -- earth; samvestita -- surrounded by; anda-

ghata -- a potlike universe; sapta-vitasti -- seven vitastis; kayah --

body; kva -- where; idrk -- such; vidha -- like; aviganita -- unlimited;

anda -- universes; para-anu-carya -- moving like the atomic dust; vata-

adhva -- air holes; roma -- of hair on the body; vivarasya -- of the

holes; ca -- also; te -- Your; mahitvam -- greatness.

TRANSLATION

"Where am I, a small creature of seven spans the measure of my own hand?

I am enclosed in the universe composed of material nature, the total

material energy, false ego, ether, air, water and earth. And what is

Your glory? Unlimited universes pass through the pores of Your body just

like particles of dust passing through the opening of a window."

PURPORT

When Lord Brahma, after having stolen all Krsna's calves and cowherd

boys, returned and saw that the calves and boys were still roaming with

Krsna, he offered this prayer (SB 10.14.11) in his defeat. A conditioned

soul, even one so great as Brahma, who manages the affairs of the entire

universe, cannot compare to the Personality of Godhead, for He can

produce numberless universes simply by the spiritual rays emanating from

the pores of His body. Material scientists should take lessons from the

utterances of Sri Brahma regarding our insignificance in comparison to

God. In these prayers of Brahma there is much to learn for those who are

falsely puffed up by the accumulation of power.

Adi 5.73

TEXT 73

TEXT

amsera amsa yei, ‘kala' tara nama

govindera pratimurti sri-balarama

SYNONYMS

amsera -- of the part; amsa -- part; yei -- that which; kala -- a kala,

or part of the plenary portion; tara -- its; nama -- name; govindera --

of Lord Govinda; prati-murti -- counterform; sri-balarama -- Lord

Balarama.

TRANSLATION

A part of a part of a whole is called a kala. Sri Balarama is the

counterform of Lord Govinda.

Adi 5.74

TEXT 74

TEXT

tanra eka svarupa -- sri-maha-sankarsana

tanra amsa ‘purusa' haya kalate ganana

SYNONYMS

tanra -- His; eka -- one; svarupa -- manifestation; sri-maha-sankarsana -

- the great Lord Maha-sankarsana; tanra -- His; amsa -- part; purusa --

the Maha-Visnu incarnation; haya -- is; kalate ganana -- counted as a

kala.

TRANSLATION

Balarama's own expansion is called Maha-sankarsana, and His fragment,

the purusa, is counted as a kala, or a part of a plenary portion.

Adi 5.75

TEXT 75

TEXT

yanhake ta' kala kahi, tinho maha-visnu

maha-purusavatari tenho sarva-jisnu

SYNONYMS

yanhake -- unto whom; ta' -- certainly; kala kahi -- I say kala; tinho --

He; maha-visnu -- Lord Maha-Visnu; maha-purusavatari -- Maha-Visnu, the

source of other purusa incarnations; tenho -- He; sarva-jisnu -- all-

pervading.

TRANSLATION

I say that this kala is Maha-Visnu. He is the Maha-purusa, who is the

source of the other purusas and who is all-pervading.

Adi 5.76

TEXT 76

TEXT

garbhoda-ksiroda-sayi donhe ‘purusa' nama

sei dui, yanra amsa, -- visnu, visva-dhama

SYNONYMS

garbha-uda -- in the ocean known as Garbhodaka within the universe;

ksira-uda-sayi -- one who lies in the ocean of milk; donhe -- both of

Them; purusa nama -- known as purusa, Lord Visnu; sei -- those; dui --

two; yanra amsa -- whose plenary portions; visnu visva-dhama -- Lord

Visnu, the abode of the total universes.

TRANSLATION

Garbhodasayi and Ksirodasayi are both called purusas. They are plenary

portions of Karanodasayi Visnu, the first purusa, who is the abode of

all the universes.

PURPORT

The symptoms of the purusa are described in the Laghu-bhagavatamrta.

While describing the incarnations of the Supreme Personality of Godhead,

the author has quoted from the Visnu Purana (6.8.59), where it is said, "

Let me offer my respectful obeisances unto Purusottama, Lord Krsna, who

is always free from the contamination of the six material dualities;

whose plenary expansion, Maha-Visnu, glances over matter to create the

cosmic manifestation; who expands Himself in various transcendental

forms, all of which are one and the same; who is the master of all

living entities; who is always free and liberated from the contamination

of material energy; and who, when He appears in this material world,

seems one of us, although He has an eternally spiritual, blissful,

transcendental form." In summarizing this statement, Rupa Gosvami has

concluded that the plenary expansion of the Supreme Personality of

Godhead who acts in cooperation with the material energy is called the

purusa.

Adi 5.77

TEXT 77

TEXT

visnos tu trini rupani

purusakhyany atho viduh

ekam tu mahatah srastr

dvitiyam tv anda-samsthitam

trtiyam sarva-bhuta-stham

tani jnatva vimucyate

SYNONYMS

visnoh -- of Lord Visnu; tu -- certainly; trini -- three; rupani --

forms; purusa-akhyani -- celebrated as the purusa; atho -- how; viduh --

they know; ekam -- one of Them; tu -- but; mahatah srastr -- the creator

of the total material energy; dvitiyam -- the second; tu -- but; anda-

samsthitam -- situated within the universe; trtiyam -- the third; sarva-

bhuta-stham -- within the hearts of all living entities; tani -- these

three; jnatva -- knowing; vimucyate -- one becomes liberated.

TRANSLATION

"Visnu has three forms called purusas. The first, Maha-Visnu, is the

creator of the total material energy [mahat], the second is Garbhodasayi,

who is situated within each universe, and the third is Ksirodasayi, who

lives in the heart of every living being. He who knows these three

becomes liberated from the clutches of maya."

PURPORT

This verse appears in the Laghu-bhagavatamrta (Purva 2.9), where it has

been quoted from the Satvata-tantra.

Adi 5.78

TEXT 78

TEXT

yadyapi kahiye tanre krsnera ‘kala' kari

matsya-kurmady-avatarera tinho avatari

SYNONYMS

yadyapi -- although; kahiye -- I say; tanre -- to Him; krsnera -- of

Lord Krsna; kala -- part of the part; kari -- making; matsya -- the fish

incarnation; kurma-adi -- the tortoise incarnation and others; avatarera

-- of all these incarnations; tinho -- He; avatari -- the original

source.

TRANSLATION

Although Karanodasayi Visnu is called a kala of Lord Krsna, He is the

source of Matsya, Kurma and the other incarnations.

Adi 5.79

TEXT 79

TEXT

ete camsa-kalah pumsah

krsnas tu bhagavan svayam

indrari-vyakulam lokam

mrdayanti yuge yuge

SYNONYMS

ete -- all these; ca -- also; amsa-kalah -- part or part of the part;

pumsah -- of the Supreme Person; krsnah tu -- but Lord Krsna; bhagavan --

the original Personality of Godhead; svayam -- Himself; indra-ari --

the demons; vyakulam -- disturbed; lokam -- all the planets; mrdayanti --

makes them happy; yuge yuge -- in different millenniums.

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 quotation is from Srimad-Bhagavatam (1.3.28).

Adi 5.80

TEXT 80

TEXT

sei purusa srsti-sthiti-pralayera karta

nana avatara kare, jagatera bharta

SYNONYMS

sei -- that; purusa -- the Personality of Godhead; srsti-sthiti-

pralayera -- of creation, maintenance and annihilation; karta -- creator;

nana -- various; avatara -- incarnations; kare -- makes; jagatera -- of

the material world; bharta -- maintainer.

TRANSLATION

That purusa [Karanodakasayi Visnu] is the performer of creation,

maintenance and destruction. He manifests Himself in many incarnations,

for He is the maintainer of the world.

Adi 5.81

TEXT 81

TEXT

srsty-adi-nimitte yei amsera avadhana

sei ta' amsere kahi ‘avatara' nama

SYNONYMS

srsti-adi-nimitte -- for the cause of creation, maintenance and

annihilation; yei -- which; amsera avadhana -- manifestation of the part;

sei ta' -- that certainly; amsere kahi -- I speak about that plenary

expansion; avatara nama -- by the name "incarnation."

TRANSLATION

That fragment of the Supreme Lord, known as the Maha-purusa, appears for

the purpose of creation, maintenance and annihilation and is called an

incarnation.

Adi 5.82

TEXT 82

TEXT

adyavatara, maha-purusa, bhagavan

sarva-avatara-bija, sarvasraya-dhama

SYNONYMS

adya-avatara -- the original incarnation; maha-purusa -- Lord Maha-Visnu;

bhagavan -- the Personality of Godhead; sarva-avatara-bija -- the seed

of all different kinds of incarnations; sarva-asraya-dhama -- the

shelter of everything.

TRANSLATION

That Maha-purusa is identical with the Personality of Godhead. He is the

original incarnation, the seed of all others, and the shelter of

everything.

Adi 5.83

TEXT 83

TEXT

adyo 'vatarah purusah parasya

kalah svabhavah sad-asan manas ca

dravyam vikaro guna indriyani

virat svarat sthasnu carisnu bhumnah

SYNONYMS

adyah avatarah -- the original incarnation; purusah -- Maha-Visnu;

parasya -- of the Supreme Lord; kalah -- time; svabhavah -- nature; sat-

asat -- cause and effect; manah ca -- as well as the mind; dravyam --

the five elements; vikarah -- transformation or the false ego; gunah --

modes of nature; indriyani -- senses; virat -- the universal form;

svarat -- complete independence; sthasnu -- immovable; carisnu --

movable; bhumnah -- of the Supreme Personality of Godhead.

TRANSLATION

"The purusa [Maha-Visnu] is the primary incarnation of the Supreme

Personality of Godhead. Time, nature, prakrti (as cause and effect), the

mind, the material elements, false ego, the modes of nature, the senses,

the universal form, complete independence and the moving and nonmoving

beings appear subsequently as His opulences."

PURPORT

Describing the incarnations and their symptoms, the Laghu-bhagavatamrta

has stated that when Lord Krsna descends to conduct the creative affairs

of the material manifestation, He is an avatara, or incarnation. The two

categories of avataras are empowered devotees and tad-ekatma-rupa (the

Lord Himself). An example of tad-ekatma-rupa is Sesa, and an example of

a devotee is Vasudeva, the father of Lord Krsna. Srila Baladeva

Vidyabhusana has commented that the material cosmic manifestation is a

partial kingdom of God where God must sometimes come to execute a

specific function. The plenary portion of the Lord through whom Lord

Krsna executes such actions is called Maha-Visnu, who is the primal

beginning of all incarnations. Inexperienced observers presume that the

material energy provides both the cause and the elements of the cosmic

manifestation and that the living entities are the enjoyers of material

nature. But the devotees of the Bhagavata school, which has

scrutinizingly examined the entire situation, can understand that

material nature can independently be neither the supplier of the

material elements nor the cause of the material manifestation. Material

nature gets the power to supply the material elements from the glance of

the supreme purusa, Maha-Visnu, and when empowered by Him she is called

the cause of the material manifestation. Both features of material

nature, as the cause of the material creation and as the source of its

elements, exist due to the glance of the Supreme Personality of Godhead.

The various expansions of the Supreme Lord who act to empower the

material energy are known as plenary expansions or incarnations. As

illustrated by the example of many flames lit from one flame, all these

plenary expansions and incarnations are as good as Visnu Himself;

nevertheless, because of their activities in controlling maya, sometimes

they are known as mayika, or having a relationship with maya. This is a

verse from Srimad-Bhagavatam (2.6.42).

Adi 5.84

TEXT 84

TEXT

jagrhe paurusam rupam

bhagavan mahad-adibhih

sambhutam sodasa-kalam

adau loka-sisrksaya

SYNONYMS

jagrhe -- accepted; paurusam -- the purusa incarnation; rupam -- the

form; bhagavan -- the Supreme Personality of Godhead; mahat-adibhih --

by the total material energy etc.; sambhutam -- created; sodasa --

sixteen; kalam -- energies; adau -- originally; loka -- the material

worlds; sisrksaya -- with the desire to create.

TRANSLATION

"In the beginning of the creation, the Lord expanded Himself in the form

of the purusa incarnation, accompanied by all the ingredients of

material creation. First He created the sixteen principal energies

suitable for creation. This was for the purpose of manifesting the

material universes."

PURPORT

This is a verse from Srimad-Bhagavatam (1.3.1). The commentary of Madhva

on Srimad-Bhagavatam mentions that the following sixteen spiritual

energies are present in the spiritual world: (1) Sri, (2) Bhu, (3) Lila,

(4) Kanti, (5) Kirti, (6) Tusti, (7) Gir, (8) Pusti, (9) Satya (10)

Jnanajnana, (11) Jaya Utkarsini, (12) Vimala, (13) Yogamaya, (14) Prahvi,

(15) Isana and (16) Anugraha. In his commentary on the Laghu-

bhagavatamrta, Sri Baladeva Vidyabhusana has said that the above

energies are also known by nine names: (1) Vimala, (2) Utkarsini, (3)

Jnana, (4) Kriya, (5) Yoga, (6) Prahvi, (7) Satya, (8) Isana and (9)

Anugraha. In the Bhagavat-sandarbha of Srila Jiva Gosvami (text 117)

they are described as Sri, Pusti, Gir, Kanti, Kirti, Tusti, Ila, Jaya,

Vidyavidya, Maya, Samvit, Sandhini, Hladini, Bhakti, Murti, Vimala, Yoga,

Prahvi, Isana, Anugraha, etc. All these energies act in different

spheres of the Lord's supremacy.

Adi 5.85

TEXT 85

TEXT

yadyapi sarvasraya tinho, tanhate samsara

antaratma-rupe tinho jagat-adhara

SYNONYMS

yadyapi -- although; sarva-asraya -- the shelter of everything; tinho --

He (the Lord); tanhate -- in Him; samsara -- the material creation;

antah-atma-rupe -- in the form of the Supersoul; tinho -- He; jagat-

adhara -- the support of the whole creation.

TRANSLATION

Although the Lord is the shelter of everything and although all the

universes rest in Him, He, as the Supersoul, is also the support of

everything.

Adi 5.86

TEXT 86

TEXT

prakrti-sahite tanra ubhaya sambandha

tathapi prakrti-saha nahi sparsa-gandha

SYNONYMS

prakrti-sahite -- with the material energy; tanra -- His; ubhaya

sambandha -- both relationships; tathapi -- still; prakrti-saha -- with

the material nature; nahi -- there is not; sparsa-gandha -- even the

slightest contact.

TRANSLATION

Although He is thus connected with the material energy in two ways, He

does not have the slightest contact with it.

PURPORT

In the Laghu-bhagavatamrta, Srila Rupa Gosvami, commenting upon the Lord'

s transcendental position beyond the material qualities, says that Visnu,

as the controller and superintendent of material nature, has a

connection with the material qualities. That connection is called yoga.

However, the person who directs a prison is not also a prisoner.

Similarly, although the Supreme Personality of Godhead Visnu directs or

supervises the qualitative nature, He has no connection with the

material modes of nature. The expansions of Lord Visnu always retain

their supremacy; they are never connected with the material qualities.

One may argue that Maha-Visnu cannot have any connection with the

material qualities, because if He were so connected, Srimad-Bhagavatam

would not state that material nature, ashamed of her thankless task of

acting to induce the living entities to become averse to the Supreme

Lord, remains behind the Lord in shyness. In answer to this argument, it

may be said that the word guna means "regulation." Lord Visnu, Lord

Brahma and Lord Siva are situated within this universe as the directors

of the three modes, and their connection with the modes is known as yoga.

This does not indicate, however, that these personalities are bound by

the qualities of nature. Lord Visnu specifically is always the

controller of the three qualities. There is no question of His coming

under their control.

Although the causal and element-supplying features exist in material

nature by dint of the glance of the Supreme Personality of Godhead, the

Lord is never affected by glancing over the material qualities. By the

will of the Supreme Lord the different qualitative changes in the

material world take place, but there is no possibility of material

affection, change or contamination for Lord Visnu.

Adi 5.87

TEXT 87

TEXT

etad isanam isasya

prakrti-stho 'pi tad-gunaih

na yujyate sadatma-sthair

yatha buddhis tad-asraya

SYNONYMS

etat -- this is; isanam -- opulence; isasya -- of the Lord; prakrti-

sthah -- within this material world; api -- although; tat-gunaih -- by

the material qualities; na yujyate -- never affected; sada -- always;

atma-sthaih -- situated in His own energy; yatha -- as also; buddhih --

intelligence; tat -- His; asraya -- devotees.

TRANSLATION

"This is the opulence of the Lord. Although situated within the material

nature, He is never affected by the modes of nature. Similarly, those

who have surrendered to Him and have fixed their intelligence upon Him

are not influenced by the modes of nature."

PURPORT

This is a verse from Srimad-Bhagavatam (1.11.38).

Adi 5.88

TEXT 88

TEXT

ei mata gitateha punah punah kaya

sarvada isvara-tattva acintya-sakti haya

SYNONYMS

ei mata -- in this way; gitateha -- in the Bhagavad-gita; punah punah --

again and again; kaya -- it is said; sarvada -- always; isvara-tattva --

the truth of the Absolute Truth; acintya-sakti haya -- is inconceivable.

TRANSLATION

Thus the Bhagavad-gita also states again and again that the Absolute

Truth always possesses inconceivable power.

Adi 5.89

TEXT 89

TEXT

ami ta' jagate vasi, jagat amate

na ami jagate vasi, na ama jagate

SYNONYMS

ami -- I; ta' -- certainly; jagate -- in the material world; vasi --

situated; jagat -- the whole material creation; amate -- in Me; na --

not; ami -- I; jagate -- within the material world; vasi -- situated; na

-- nor; ama -- in Me; jagate -- the material world.

TRANSLATION

[Lord Krsna said:] "I am situated in the material world, and the world

rests in Me. But at the same time I am not situated in the material

world, nor does it rest in Me in truth.

PURPORT

Nothing in existence is possible unless energized by the will of the

Lord. The entire manifested creation is therefore resting on the energy

of the Lord, but one should not therefore presume that the material

manifestation is identical with the Supreme Personality of Godhead. A

cloud may rest in the sky, but that does not mean that the sky and the

cloud are one and the same. Similarly, the qualitative material nature

and its products are never identical with the Supreme Lord. The tendency

to lord it over material nature, or maya, cannot be a feature of the

Supreme Personality of Godhead. When He descends to the material world,

He maintains His transcendental nature, unaffected by the material

qualities. In both the spiritual and material worlds, He is always the

controller of all energies. The uncontaminated spiritual nature always

exists within Him. The Lord appears and disappears in the material world

in different features for His pastimes, yet He is the origin of all

cosmic manifestations.

The material manifestation cannot exist separate from the Supreme Lord,

yet Lord Visnu, the Supreme Personality of Godhead, in spite of His

connection with the material nature, cannot be subordinate to nature's

influence. His original form of eternal bliss and knowledge is never

subordinate to the three qualities of material nature. This is a

specific feature of the Supreme Lord's inconceivable potencies.

Adi 5.90

TEXT 90

TEXT

acintya aisvarya ei janiha amara

ei ta' gitara artha kaila paracara

SYNONYMS

acintya -- inconceivable; aisvarya -- opulence; ei -- this; janiha --

you must know; amara -- of Me; ei ta' -- this; gitara artha -- the

meaning of the Bhagavad-gita; kaila paracara -- Lord Krsna propagated.

TRANSLATION

"O Arjuna, you should know this as My inconceivable opulence." This is

the meaning propagated by Lord Krsna in the Bhagavad-gita.

Adi 5.91

TEXT 91

TEXT

sei ta' purusa yanra ‘amsa' dhare nama

caitanyera sange sei nityananda-rama

SYNONYMS

sei ta' -- that; purusa -- Supreme Person; yanra -- of whom; amsa -- as

part; dhare nama -- is known; caitanyera sange -- with Sri Caitanya

Mahaprabhu; sei -- that; nityananda-rama -- Lord Nityananda or Balarama.

TRANSLATION

That Maha-purusa [Karanodakasayi Visnu] is known as a plenary part of

Him who is Lord Nityananda Balarama, the favorite associate of Lord

Caitanya.

Adi 5.92

TEXT 92

TEXT

ei ta' navama slokera artha-vivarana

dasama slokera artha suna diya mana

SYNONYMS

ei ta' -- thus; navama slokera -- of the ninth verse; artha-vivarana --

description of the meaning; dasama slokera -- of the tenth verse; artha -

- meaning; suna -- hear; diya mana -- with attention.

TRANSLATION

I have thus explained the ninth verse, and now I shall explain the tenth.

Please listen with rapt attention.

Adi 5.93

TEXT 93

TEXT

yasyamsamsah srila-garbhoda-sayi

yan-nabhy-abjam loka-sanghata-nalam

loka-srastuh sutika-dhama dhatus

tam sri-nityananda-ramam prapadye

SYNONYMS

yasya -- whose; amsa-amsah -- portion of a plenary portion; srila-garbha-

uda-sayi -- Garbhodakasayi Visnu; yat -- of whom; nabhi-abjam -- the

navel lotus; loka-sanghata -- of the multitude of planets; nalam --

having a stem that is the resting place; loka-srastuh -- of Lord Brahma,

creator of the planets; sutika-dhama -- the birthplace; dhatuh -- of the

creator; tam -- to Him; sri-nityananda-ramam -- to Lord Balarama in the

form of Lord Nityananda; prapadye -- I surrender.

TRANSLATION

I offer my full obeisances unto the feet of Sri Nityananda Rama, a

partial part of whom is Garbhodakasayi Visnu. From the navel of

Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma,

the engineer of the universe. The stem of that lotus is the resting

place of the multitude of planets.

PURPORT

In the Mahabharata, Santi-parva, it is said that He who is Pradyumna is

also Aniruddha. He is also the father of Brahma. Thus Garbhodakasayi

Visnu and Ksirodakasayi Visnu are identical plenary expansions of

Pradyumna, the original Deity of Brahma, who is born from the lotus

flower. It is Pradyumna who gives Brahma direction for cosmic management.

A full description of Brahma's birth is given in Srimad-Bhagavatam (3.8.

15–16).

Describing the features of the three purusas, the Laghu-bhagavatamrta

says that Garbhodakasayi Visnu has a four-handed form, and when He

Himself enters the hollow of the universe and lies down in the ocean of

milk He is known as Ksirodakasayi Visnu, who is the Supersoul of all

living entities, including the demigods. In the Satvata-tantra it is

said that the third purusa incarnation, Ksirodakasayi Visnu, is situated

as the Supersoul in everyone's heart. This Ksirodakasayi Visnu is an

expansion of Garbhodakasayi Visnu for pastimes.

Adi 5.94

TEXT 94

TEXT

sei ta' purusa ananta-brahmanda srjiya

saba ande pravesila bahu-murti hana

SYNONYMS

sei -- that; ta' -- certainly; purusa -- incarnation; ananta-brahmanda --

innumerable universes; srjiya -- creating; saba -- all; ande -- in the

egglike universes; pravesila -- entered; bahu-murti hana -- taking

multifarious forms.

TRANSLATION

After creating millions of universes, the first purusa entered into each

of them in a separate form, as Sri Garbhodakasayi.

Adi 5.95

TEXT 95

TEXT

bhitare pravesi' dekhe saba andhakara

rahite nahika sthana karila vicara

SYNONYMS

bhitare -- within the universe; pravesi' -- entering; dekhe -- He sees;

saba -- all; andhakara -- darkness; rahite -- to stay; nahika -- there

is not; sthana -- place; karila vicara -- considered.

TRANSLATION

Entering the universe, He found only darkness, with no place in which to

reside. Thus He began to consider.

Adi 5.96

TEXT 96

TEXT

nijanga-sveda-jala karila srjana

sei jale kaila ardha-brahmanda bharana

SYNONYMS

nija-anga -- of His own body; sveda-jala -- water from perspiration;

karila -- did; srjana -- creation; sei jale -- with that water; kaila --

did; ardha-brahmanda -- half of the universe; bharana -- filling.

TRANSLATION

Then He created water from the perspiration of His own body and with

that water filled half the universe.

Adi 5.97

TEXT 97

TEXT

brahmanda-pramana pancasat-koti-yojana

ayama, vistara, dui haya eka sama

SYNONYMS

brahmanda-pramana -- measurement of the universe; pancasat -- fifty;

koti -- ten millions; yojana -- lengths of eight miles; ayama -- length;

vistara -- breadth; dui -- both of them; haya -- are; eka sama -- one

and the same.

TRANSLATION

The universe measures five hundred million yojanas. Its length and

breadth are one and the same.

Adi 5.98

TEXT 98

TEXT

jale bhari' ardha tanha kaila nija-vasa

ara ardhe kaila caudda-bhuvana prakasa

SYNONYMS

jale -- with water; bhari' -- filling; ardha -- half; tanha -- there;

kaila -- made; nija-vasa -- own residence; ara -- other; ardhe -- in the

half; kaila -- did; caudda-bhuvana -- fourteen worlds; prakasa --

manifestation.

TRANSLATION

After filling half the universe with water, He made His own residence

therein and manifested the fourteen worlds in the other half.

PURPORT

The fourteen worlds are enumerated in Srimad-Bhagavatam, Second Canto,

Fifth Chapter. The upper planetary systems are (1) Bhu, (2) Bhuvar, (3)

Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower

planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5)

Talatala, (6) Mahatala and (7) Sutala. The lower planets as a whole are

called Patala. Among the upper planetary systems, Bhu, Bhuvar and Svar

constitute Svargaloka, and the rest are called Martya. The entire

universe is thus known as Triloka.

Adi 5.99

TEXT 99

TEXT

tanhai prakata kaila vaikuntha nija-dhama

sesa-sayana-jale karila visrama

SYNONYMS

tanhai -- there; prakata -- manifestation; kaila -- did; vaikuntha --

the spiritual world; nija-dhama -- His own abode; sesa -- of Lord Sesa;

sayana -- on the bed; jale -- on the water; karila -- did; visrama --

rest.

TRANSLATION

There He manifested Vaikuntha as His own abode and rested in the waters

on the bed of Lord Sesa.

Adi 5.100–101

TEXTS 100–101

TEXT

ananta-sayyate tanha karila sayana

sahasra mastaka tanra sahasra vadana

sahasra-carana-hasta, sahasra-nayana

sarva-avatara-bija, jagat-karana

SYNONYMS

ananta-sayyate -- on Lord Ananta as a bed; tanha -- there; karila sayana

-- lay down; sahasra -- thousands; mastaka -- heads; tanra -- His;

sahasra vadana -- thousands of faces; sahasra -- thousands; carana --

legs; hasta -- hands; sahasra-nayana -- thousands of eyes; sarva-avatara-

bija -- the seed of all incarnations; jagat-karana -- the cause of the

material world.

TRANSLATION

He lay there with Ananta as His bed. Lord Ananta is a divine serpent

having thousands of heads, thousands of faces, thousands of eyes and

thousands of hands and feet. He is the seed of all incarnations and is

the cause of the material world.

PURPORT

In the reservoir of water first created by the perspiration of

Garbhodakasayi Visnu, the Lord lies on the Sesa plenary expansion of

Visnu, who is described in Srimad-Bhagavatam and in the four Vedas as

follows:

sahasra-sirsa purusah sahasraksah sahasra-pat

sa bhumim visvato vrtvatyatisthad dasangulam

The Visnu form called Ananta-sayana has thousands of hands and legs and

thousands of eyes, and He is the active generator of all the

incarnations within the material world.

Adi 5.102

TEXT 102

TEXT

tanra nabhi-padma haite uthila eka padma

sei padme haila brahmara janma-sadma

SYNONYMS

tanra -- His; nabhi-padma -- lotus navel; haite -- from; uthila -- grew;

eka -- one; padma -- lotus flower; sei padme -- on that lotus; haila --

there was; brahmara -- of Lord Brahma; janma-sadma -- the place of birth.

TRANSLATION

From His navel grew a lotus flower, which became the birthplace of Lord

Brahma.

Adi 5.103

TEXT 103

TEXT

sei padma-nale haila caudda-bhuvana

tenho brahma hana srsti karila srjana

SYNONYMS

sei padma-nale -- within the stem of that lotus flower; haila -- were;

caudda-bhuvana -- the fourteen worlds; tenho -- He Himself; brahma hana -

- appearing as Brahma; srsti -- the creation; karila srjana -- created.

TRANSLATION

Within the stem of that lotus were the fourteen worlds. Thus the Supreme

Lord, as Brahma, created the entire creation.

Adi 5.104

TEXT 104

TEXT

visnu-rupa hana kare jagat palane

gunatita-visnu sparsa nahi maya-gune

SYNONYMS

visnu-rupa -- the form of Lord Visnu; hana -- becoming; kare -- does;

jagat palane -- maintenance of the material world; guna-atita -- beyond

the material qualities; visnu -- Lord Visnu; sparsa -- touch; nahi --

not; maya-gune -- in the material qualities.

TRANSLATION

And as Lord Visnu He maintains the entire world. Lord Visnu, being

beyond all material attributes, has no touch with the material qualities.

PURPORT

Sri Baladeva Vidyabhusana says that although Visnu is the predominating

Deity of the quality of goodness in the material world, He is never

affected by the quality of goodness, for He directs that quality simply

by His supreme will. It is said that all living entities can derive all

good fortune from the Lord simply by His will. In the Vamana Purana it

is said that the same Visnu expands Himself as Brahma and Siva to direct

the different qualities.

Because Lord Visnu expands the quality of goodness, He has the name

Sattvatanu. The multifarious incarnations of Ksirodakasayi Visnu are

known as Sattvatanu. Therefore in all Vedic scriptures Visnu has been

described as being free from all material qualities. In the Tenth Canto

of Srimad-Bhagavatam it is said:

harir hi nirgunah saksat purusah prakrteh parah

sa sarva-drg upadrasta tam bhajan nirguno bhavet

"The Supreme Personality of Godhead, Hari, is always uncontaminated by

the modes of material nature, for He is beyond the material

manifestation. He is the source of the knowledge of all the demigods,

headed by Lord Brahma, and He is the witness of everything. Therefore

one who worships the Supreme Lord Visnu also attains freedom from the

contamination of material nature." (SB 10.88.5) One can attain freedom

from the contamination of material nature by worshiping Visnu, and

therefore He is called Sattvatanu, as described above.

Adi 5.105

TEXT 105

TEXT

rudra-rupa dhari' kare jagat samhara

srsti-sthiti-pralaya -- icchaya yanhara

SYNONYMS

rudra-rupa -- the form of Lord Siva; dhari' -- accepting; kare -- does;

jagat samhara -- annihilation of the material world; srsti-sthiti-

pralaya -- creation, maintenance and annihilation; icchaya -- by the

will; yanhara -- of whom.

TRANSLATION

Assuming the form of Rudra, He destroys the creation. Thus creation,

maintenance and dissolution are created by His will.

PURPORT

Mahesvara, or Lord Siva, is not an ordinary living being, nor is he

equal to Lord Visnu. Effectively comparing Lord Visnu and Lord Siva, the

Brahma-samhita says that Visnu is like milk, whereas Siva is like yogurt.

Yogurt is nothing like milk, but nevertheless it is milk also.

Adi 5.106

TEXT 106

TEXT

hiranya-garbha, antaryami, jagat-karana

yanra amsa kari' kare virata-kalpana

SYNONYMS

hiranya-garbha -- Hiranyagarbha; antah-yami -- the Supersoul; jagat-

karana -- the cause of the material world; yanra amsa kari' -- taking as

His expansion; kare -- does; virata-kalpana -- conception of the

universal form.

TRANSLATION

He is the Supersoul, Hiranyagarbha, the cause of the material world. The

universal form is conceived as His expansion.

Adi 5.107

TEXT 107

TEXT

hena narayana, -- yanra amsera amsa

sei prabhu nityananda -- sarva-avatamsa

SYNONYMS

hena -- such; narayana -- Lord Narayana; yanra -- of whom; amsera -- of

the plenary part; amsa -- a part; sei -- that; prabhu -- the Lord;

nityananda -- Nityananda; sarva-avatamsa -- the source of all

incarnations.

TRANSLATION

That Lord Narayana is a part of a plenary part of Lord Nityananda

Balarama, who is the source of all incarnations.

Adi 5.108

TEXT 108

TEXT

dasama slokera artha kaila vivarana

ekadasa slokera artha suna diya mana

SYNONYMS

dasama -- tenth; slokera -- of the verse; artha -- meaning; kaila --

have done; vivarana -- description; ekadasa -- eleventh; slokera -- of

the verse; artha -- meaning; suna -- please hear; diya mana -- with the

mind.

TRANSLATION

I have thus explained the tenth verse. Now please listen to the meaning

of the eleventh verse with all your mind.

Adi 5.109

TEXT 109

TEXT

yasyamsamsamsah paratmakhilanam

posta visnur bhati dugdhabdhi-sayi

ksauni-bharta yat-kala so 'py anantas

tam sri-nityananda-ramam prapadye

SYNONYMS

yasya -- whose; amsa-amsa-amsah -- a portion of a portion of a plenary

portion; para-atma -- the Supersoul; akhilanam -- of all living entities;

posta -- the maintainer; visnuh -- Visnu; bhati -- appears; dugdha-

abdhi-sayi -- Ksirodakasayi Visnu; ksauni-bharta -- upholder of the

earth; yat -- whose; kala -- portion of a portion; sah -- He; api --

certainly; anantah -- Sesa Naga; tam -- to Him; sri-nityananda-ramam --

to Lord Balarama in the form of Lord Nityananda; prapadye -- I surrender.

TRANSLATION

I offer my respectful obeisances unto the feet of Sri Nityananda Rama,

whose secondary part is the Visnu lying in the ocean of milk. That

Ksirodakasayi Visnu is the Supersoul of all living entities and the

maintainer of all the universes. Sesa Naga is His further subpart.

Adi 5.110

TEXT 110

TEXT

narayanera nabhi-nala-madhyete dharani

dharanira madhye sapta samudra ye gani

SYNONYMS

narayanera -- of Lord Narayana; nabhi-nala -- the stem from the navel;

madhyete -- within; dharani -- the material planets; dharanira madhye --

among the material planets; sapta -- seven; samudra -- oceans; ye gani --

they count.

TRANSLATION

The material planets rest within the stem that grows from the lotus

navel of Lord Narayana. Among these planets are seven oceans.

Adi 5.111

TEXT 111

TEXT

tanha ksirodadhi-madhye ‘svetadvipa' nama

palayita visnu, -- tanra sei nija dhama

SYNONYMS

tanha -- within that; ksira-udadhi-madhye -- in part of the ocean known

as the ocean of milk; svetadvipa nama -- the island named Svetadvipa;

palayita visnu -- the maintainer, Lord Visnu; tanra -- of Him; sei --

that; nija dhama -- own residential quarters.

TRANSLATION

There, in part of the ocean of milk, lies Svetadvipa, the abode of the

sustainer, Lord Visnu.

PURPORT

In the Siddhanta-siromani, an astrological text, the different oceans

are described as follows: (1) the ocean of salt water, (2) the ocean of

milk, (3) the ocean of yogurt, (4) the ocean of clarified butter, (5)

the ocean of sugarcane juice, (6) the ocean of liquor and (7) the ocean

of sweet water. On the southern side of the ocean of salt water is the

ocean of milk, where Lord Ksirodakasayi Visnu resides. He is worshiped

there by demigods like Brahma.

Adi 5.112

TEXT 112

TEXT

sakala jivera tinho haye antaryami

jagat-palaka tinho jagatera svami

SYNONYMS

sakala -- all; jivera -- of the living entities; tinho -- He; haye -- is;

antah-yami -- the Supersoul; jagat-palaka -- the maintainer of the

material world; tinho -- He; jagatera svami -- the Lord of the material

world.

TRANSLATION

He is the Supersoul of all living entities. He maintains this material

world, and He is its Lord.

PURPORT

The Laghu-bhagavatamrta (Purva 2.36–42) gives the following description

of the Visnuloka within this universe, quoted from the Visnu-dharmottara:

"Above Rudraloka, the planet of Lord Siva, is the planet called

Visnuloka, 400,000 miles in circumference, which is inaccessible to any

mortal living being. Above that Visnuloka and east of the Sumeru Hill is

a golden island called Maha-Visnuloka, in the ocean of salt water. Lord

Brahma and other demigods sometimes go there to meet Lord Visnu. Lord

Visnu lies there with the goddess of fortune, and it is said that during

the four months of the rainy season He enjoys sleeping on that Sesa Naga

bed. East of Sumeru is the ocean of milk, in which there is a white city

on a white island where the Lord can be seen sitting with His consort,

Laksmiji, on a throne of Sesa. That feature of Visnu also enjoys

sleeping during the four months of the rainy season. The Svetadvipa in

the milk ocean is situated just south of the ocean of salt water. It is

calculated that the area of Svetadvipa is 200,000 square miles. This

transcendentally beautiful island is decorated with desire trees to

please Lord Visnu and His consort." There are references to Svetadvipa

in the Brahmanda Purana, Visnu Purana, Mahabharata and Padma Purana, and

there is the following reference in Srimad-Bhagavatam (11.15.18).

svetadvipa-patau cittam suddhe dharma-maye mayi

dharayan chvetatam yati sad-urmi-rahito narah

"My dear Uddhava, you may know that My transcendental form of Visnu in

Svetadvipa is identical with Me in divinity. Anyone who places this Lord

of Svetadvipa within his heart can surpass the pangs of the six material

tribulations: hunger, thirst, birth, death, lamentation and illusion.

Thus one can attain his original, transcendental form."

Adi 5.113

TEXT 113

TEXT

yuga-manvantare dhari' nana avatara

dharma samsthapana kare, adharma samhara

SYNONYMS

yuga-manu-antare -- in the ages and millenniums of Manu; dhari' --

accepting; nana -- various; avatara -- incarnations; dharma samsthapana

kare -- establishes the principles of religion; adharma samhara --

vanquishing irreligious principles.

TRANSLATION

In the ages and millenniums of Manu, He appears as different

incarnations to establish the principles of real religion and vanquish

the principles of irreligion.

PURPORT

The Lord Visnu who lies in the ocean of milk incarnates Himself in

various forms to maintain the laws of the cosmos and annihilate the

causes of disturbance. Such incarnations are visible in every manv-

antara (i.e., in the course of the reign of each Manu, who lives for 71

x 4,320,000 years). Fourteen such Manus take their birth and die, to

yield a place for the next, during one day of Brahma.

Adi 5.114

TEXT 114

TEXT

deva-gane na paya yanhara darasana

ksirodaka-tire yai' karena stavana

SYNONYMS

deva-gane -- the demigods; na -- not; paya -- get; yanhara -- whose;

darasana -- sight; ksira-udaka-tire -- on the shore of the ocean of milk;

yai' -- go; karena stavana -- offer prayers.

TRANSLATION

Unable to see Him, the demigods go to the shore of the ocean of milk and

offer prayers to Him.

PURPORT

The denizens of heaven, who live in the planetary systems beginning from

Svarloka, cannot even see Lord Visnu in Svetadvipa. Unable to reach the

island, they can simply approach the beach of the milk ocean to offer

transcendental prayers to the Lord, appealing to Him on special

occasions to appear as an incarnation.

Adi 5.115

TEXT 115

TEXT

tabe avatari' kare jagat palana

ananta vaibhava tanra nahika ganana

SYNONYMS

tabe -- at that time; avatari' -- descending; kare -- does; jagat palana

-- maintenance of the material world; ananta -- unlimited; vaibhava --

the opulences; tanra -- of Him; nahika -- there is not; ganana --

counting.

TRANSLATION

He then descends to maintain the material world. His unlimited opulences

cannot be counted.

Adi 5.116

TEXT 116

TEXT

sei visnu haya yanra amsamsera amsa

sei prabhu nityananda -- sarva-avatamsa

SYNONYMS

sei -- that; visnu -- Lord Visnu; haya -- is; yanra -- whose; amsa-

amsera -- of the part of the plenary part; amsa -- part; sei -- that;

prabhu -- Lord; nityananda -- Nityananda; sarva-avatamsa -- the source

of all incarnations.

TRANSLATION

That Lord Visnu is but a part of a part of a plenary portion of Lord

Nityananda, who is the source of all incarnations.

PURPORT

The Lord of Svetadvipa has immense potency for creation and destruction.

Sri Nityananda Prabhu, being Baladeva Himself, the original form of

Sankarsana, is the original form of the Lord of Svetadvipa.

Adi 5.117

TEXT 117

TEXT

sei visnu ‘sesa'-rupe dharena dharani

kanha ache mahi, sire, hena nahi jani

SYNONYMS

sei -- that; visnu -- Lord Visnu; sesa-rupe -- in form of Lord Sesa;

dharena -- carries; dharani -- the planets; kanha -- where; ache -- are;

mahi -- the planets; sire -- on the head; hena nahi jani -- I cannot

understand.

TRANSLATION

That same Lord Visnu, in the form of Lord Sesa, holds the planets upon

His heads, although He does not know where they are, for He cannot feel

their existence upon His heads.

Adi 5.118

TEXT 118

TEXT

sahasra vistirna yanra phanara mandala

surya jini' mani-gana kare jhala-mala

SYNONYMS

sahasra -- thousands; vistirna -- spread; yanra -- whose; phanara -- of

the hoods; mandala -- group; surya -- the sun; jini' -- conquering; mani-

gana -- jewels; kare -- do; jhala-mala -- glittering.

TRANSLATION

His thousands of extended hoods are adorned with dazzling jewels

surpassing the sun.

Adi 5.119

TEXT 119

TEXT

pancasat-koti-yojana prthivi-vistara

yanra eka-phane rahe sarsapa-akara

SYNONYMS

pancasat -- fifty; koti -- ten millions; yojana -- eight miles; prthivi -

- of the universe; vistara -- breadth; yanra -- whose; eka-phane -- on

one of the hoods; rahe -- stays; sarsapa-akara -- like a mustard seed.

TRANSLATION

The universe, which measures five hundred million yojanas in diameter,

rests on one of His hoods like a mustard seed.

PURPORT

The Lord of Svetadvipa expands Himself as Sesa Naga, who sustains all

the planets upon His innumerable hoods. These huge global spheres are

compared to grains of mustard resting on the spiritual hoods of Sesa

Naga. The scientists' law of gravity is a partial explanation of Lord

Sankarsana's energy. The name "Sankarsana" has an etymological

relationship to the idea of gravity. There is a reference to Sesa Naga

in Srimad-Bhagavatam (5.17.21), where it is said:

yam ahur asya sthiti janma-samyamam

tribhir vihinam yam anantam rsayah

na veda siddhartham iva kvacit sthitam

bhu-mandalam murdha-sahasra-dhamasu

"O my Lord, the hymns of the Vedas proclaim that You are the effective

cause for the creation, maintenance and destruction. But in fact You are

transcendental to all limitations and are therefore known as unlimited.

On Your thousands of hoods rest the innumerable global spheres, like

grains of mustard so insignificant that You have no perception of their

weight." The Bhagavatam further says (5.25.2):

yasyedam ksiti-mandalam bhagavato 'nanta-murteh sahasra-sirasa ekasminn

eva sirsani dhriyamanam siddhartha iva laksyate.

"Lord Anantadeva has thousands of hoods. Each sustains a global sphere

that appears like a grain of mustard."

Adi 5.120

TEXT 120

TEXT

sei ta' ‘ananta' ‘sesa' -- bhakta-avatara

isvarera seva vina nahi jane ara

SYNONYMS

sei ta' -- that; ananta -- Lord Ananta; sesa -- the incarnation Sesa;

bhakta-avatara -- incarnation of a devotee; isvarera seva -- the service

of the Lord; vina -- without; nahi -- not; jane -- knows; ara --

anything else.

TRANSLATION

That Ananta Sesa is the devotee incarnation of Godhead. He knows nothing

but service to Lord Krsna.

PURPORT

Srila Jiva Gosvami, in his Krsna-sandarbha, has described Sesa Naga as

follows: "Sri Anantadeva has thousands of faces and is fully independent.

Always ready to serve the Supreme Personality of Godhead, He waits upon

Him constantly. Sankarsana is the first expansion of Vasudeva, and

because He appears by His own will, He is called svarat, fully

independent. He is therefore infinite and transcendental to all limits

of time and space. He Himself appears as the thousand-headed Sesa." In

the Skanda Purana, in the Ayodhya-mahatmya chapter, the demigod Indra

requested Lord Sesa, who was standing before him as Laksmana, "Please go

to Your eternal abode, Visnuloka, where Your expansion Sesa, with His

serpentine hoods, is also present." After thus dispatching Laksmana to

the regions of Patala, Lord Indra returned to his abode. This quotation

indicates that the Sankarsana of the quadruple form descends with Lord

Rama as Laksmana. When Lord Rama disappears, Sesa again separates

Himself from the personality of Laksmana. Sesa then returns to His own

abode in the Patala regions, and Laksmana returns to His abode in

Vaikuntha.

The Laghu-bhagavatamrta gives the following description: "The Sankarsana

of the second group of quadruple forms appears as Rama, taking with Him

Sesa, who bears the global spheres. There are two features of Sesa. One

is the bearer of the globes, and the other is the bedstead servitor. The

Sesa who bears the globes is a potent incarnation of Sankarsana, and

therefore He is sometimes also called Sankarsana. The bedstead feature

of Sesa always presents himself as an eternal servitor of the Lord."

Adi 5.121

TEXT 121

TEXT

sahasra-vadane kare krsna-guna gana

niravadhi guna ga'na, anta nahi pa'na

SYNONYMS

sahasra-vadane -- in thousands of mouths; kare -- does; krsna-guna gana -

- chanting of the holy attributes of Krsna; niravadhi -- continuously;

guna ga'na -- chanting of the transcendental qualities; anta nahi pa'na -

- does not reach the end.

TRANSLATION

With His thousands of mouths He sings the glories of Lord Krsna, but

although He always sings in that way, He does not find an end to the

qualities of the Lord.

Adi 5.122

TEXT 122

TEXT

sanakadi bhagavata sune yanra mukhe

bhagavanera guna kahe, bhase prema-sukhe

SYNONYMS

sanaka-adi -- the great sages headed by Sanaka, Sananda, etc.; bhagavata

-- Srimad-Bhagavatam; sune -- hear; yanra mukhe -- from whose mouth;

bhagavanera -- of the Personality of Godhead; guna -- attributes; kahe --

say; bhase -- float; prema-sukhe -- in the transcendental bliss of love

of Godhead.

TRANSLATION

The four Kumaras hear Srimad-Bhagavatam from His lips, and they in turn

repeat it in the transcendental bliss of love of Godhead.

Adi 5.123

TEXT 123

TEXT

chatra, paduka, sayya, upadhana, vasana

arama, avasa, yajna-sutra, simhasana

SYNONYMS

chatra -- umbrella; paduka -- slippers; sayya -- bed; upadhana -- pillow;

vasana -- garments; arama -- resting chair; avasa -- residence; yajna-

sutra -- sacred thread; simha-asana -- throne.

TRANSLATION

He serves Lord Krsna, assuming all the following forms: umbrella,

slippers, bedding, pillow, garments, resting chair, residence, sacred

thread and throne.

Adi 5.124

TEXT 124

TEXT

eta murti-bheda kari' krsna-seva kare

krsnera sesata pana ‘sesa' nama dhare

SYNONYMS

eta -- so many; murti-bheda -- different forms; kari' -- taking; krsna-

seva kare -- serves Lord Krsna; krsnera -- of Lord Krsna; sesata --

ultimate end; pana -- having reached; sesa nama dhare -- assumes the

name Sesa Naga.

TRANSLATION

He is thus called Lord Sesa, for He has attained the ultimate end of

servitude to Krsna. He takes many forms for the service of Krsna, and

thus He serves the Lord.

Adi 5.125

TEXT 125

TEXT

sei ta' ananta, yanra kahi eka kala

hena prabhu nityananda, ke jane tanra khela

SYNONYMS

sei ta' -- that; ananta -- Lord Ananta; yanra -- of whom; kahi -- I say;

eka kala -- one part of the part; hena -- such; prabhu nityananda --

Lord Nityananda Prabhu; ke -- who; jane -- knows; tanra -- His; khela --

pastimes.

TRANSLATION

That person of whom Lord Ananta is a kala, or part of a plenary part, is

Lord Nityananda Prabhu. Who, therefore, can know the pastimes of Lord

Nityananda?

Adi 5.126

TEXT 126

TEXT

e-saba pramane jani nityananda-tattva-sima

tanhake ‘ananta' kahi, ki tanra mahima

SYNONYMS

e-saba -- all these; pramane -- by the evidences; jani -- I know;

nityananda-tattva-sima -- the limit of the truth of Lord Nityananda;

tanhake -- to Him (Lord Nityananda, Balarama); ananta -- Lord Ananta;

kahi -- if I say; ki tanre mahima -- what glory do I speak about Him.

TRANSLATION

From these conclusions we can know the limit of the truth of Lord

Nityananda. But what glory is there in calling Him Ananta?

Adi 5.127

TEXT 127

TEXT

athava bhaktera vakya mani satya kari'

sakala sambhave tante, yate avatari

SYNONYMS

athava -- otherwise; bhaktera vakya -- anything spoken by a pure devotee;

mani -- I accept; satya kari' -- as truth; sakala -- everything;

sambhave -- possible; tante -- in Him; yate -- since; avatari -- the

original source of all incarnations.

TRANSLATION

But I accept it as the truth because it has been said by devotees. Since

He is the source of all incarnations, everything is possible in Him.

Adi 5.128

TEXT 128

TEXT

avatara-avatari -- abheda, ye jane

purve yaiche krsnake keho kaho kari' mane

SYNONYMS

avatara-avatari -- an incarnation and the source of all incarnations;

abheda -- identical; ye jane -- anyone who knows; purve -- formerly;

yaiche -- just as; krsnake -- unto Lord Krsna; keho -- somebody; kaho --

somewhere; kari' -- making; mane -- accepts.

TRANSLATION

They know that there is no difference between the incarnation and the

source of all incarnations. Previously Lord Krsna was regarded in the

light of different principles by different people.

Adi 5.129

TEXT 129

TEXT

keho kahe, krsna saksat nara-narayana

keho kahe, krsna haya saksat vamana

SYNONYMS

keho kahe -- someone says; krsna -- Lord Krsna; saksat -- directly; nara-

narayana -- Lord Nara-Narayana; keho kahe -- someone says; krsna haya --

Krsna is; saksat vamana -- Lord Vamanadeva.

TRANSLATION

Some said that Krsna was directly Lord Nara-Narayana, and some called

Him Lord Vamanadeva incarnate.

Adi 5.130

TEXT 130

TEXT

keho kahe, krsna ksiroda-sayi avatara

asambhava nahe, satya vacana sabara

SYNONYMS

keho kahe -- someone says; krsna -- Lord Krsna; ksiroda-sayi avatara --

an incarnation of Lord Visnu lying in the ocean of milk; asambhava nahe -

- there is not impossibility; satya -- true; vacana sabara -- everyone's

statement.

TRANSLATION

Some called Lord Krsna an incarnation of Lord Ksirodakasayi. All these

names are true; nothing is impossible.

Adi 5.131

TEXT 131

TEXT

krsna yabe avatare sarvamsa-asraya

sarvamsa asi' tabe krsnete milaya

SYNONYMS

krsna -- Lord Krsna; yabe -- when; avatare -- descends; sarva-amsa-

asraya -- the shelter of all other visnu-tattvas; sarva-amsa -- all

plenary portions; asi' -- coming; tabe -- at that time; krsnete -- in

Krsna; milaya -- join.

TRANSLATION

When the Supreme Personality of Godhead Krsna appears, He is the shelter

of all plenary parts. Thus at that time all His plenary portions join in

Him.

Adi 5.132

TEXT 132

TEXT

yei yei rupe jane, sei taha kahe

sakala sambhave krsne, kichu mithya nahe

SYNONYMS

yei yei -- whatever; rupe -- in the form; jane -- one knows; sei -- he;

taha -- that; kahe -- says; sakala sambhave krsne -- everything is

possible in Krsna; kichu mithya nahe -- there is no falsity.

TRANSLATION

In whatever form one knows the Lord, one speaks of Him in that way. In

this there is no falsity, since everything is possible in Krsna.

PURPORT

In this connection we may mention an incident that took place between

two of our sannyasis while we were preaching the Hare Krsna maha-mantra

in Hyderabad. One of them stated that "Hare Rama" refers to Sri Balarama,

and the other protested that "Hare Rama" means Lord Rama. Ultimately

the controversy came to me, and I gave the decision that if someone says

that the "Rama" in "Hare Rama" is Lord Ramacandra and someone else says

that the "Rama" in "Hare Rama" is Sri Balarama, both are correct because

there is no difference between Sri Balarama and Lord Rama. Here in Sri

Caitanya-caritamrta we find that Krsnadasa Kaviraja Gosvami has stated

the same conclusion:

yei yei rupe jane, sei taha kahe

sakala sambhave krsne, kichu mithya nahe

If someone calls Lord Ramacandra by the vibration Hare Rama,

understanding it to mean "O Lord Ramacandra!" he is quite right.

Similarly, if one says that Hare Rama means "O Sri Balarama!" he is also

right. Those who are aware of the visnu-tattva do not fight over all

these details.

In the Laghu-bhagavatamrta Srila Rupa Gosvami has explained Krsna's

being both Ksirodakasayi Visnu and Narayana in the spiritual sky and

expanding in the quadruple forms known as Vasudeva, Sankarsana,

Pradyumna and Aniruddha. He has refuted the idea that Krsna is an

incarnation of Narayana. Some devotees think that Narayana is the

original Personality of Godhead and that Krsna is an incarnation. Even

Sankaracarya, in his commentary on the Bhagavad-gita, has accepted

Narayana as the transcendental Personality of Godhead who appeared as

Krsna, the son of Devaki and Vasudeva. Therefore this matter may be

difficult to understand. But the Gaudiya Vaisnava-sampradaya, headed by

Rupa Gosvami, has established the principle of the Bhagavad-gita that

everything emanates from Krsna, who says in the Bhagavad-gita, aham

sarvasya prabhavah: [Bg. 10.8] "I am the original source of everything."

"Everything" includes Narayana. Therefore Rupa Gosvami, in his Laghu-

bhagavatamrta, has established that Krsna, not Narayana, is the original

Personality of Godhead.

In this connection he has quoted a verse from Srimad-Bhagavatam (3.2.15)

that states:

sva-santa-rupesv itaraih svarupair

abhyardyamanesv anukampitatma

paravareso mahad-amsa-yukto

hy ajo 'pi jato bhagavan yathagnih

"When pure devotees of the Lord like Vasudeva are greatly disturbed by

dangerous demons like Kamsa, Lord Krsna joins with all His pastime

expansions, such as the Lord of Vaikuntha, and, although unborn, becomes

manifest, just as fire becomes manifest by the friction of arani wood."

Arani wood is used to ignite a sacrificial fire without matches or any

other flame. Just as fire appears from arani wood, the Supreme Lord

appears when there is friction between devotees and nondevotees. When

Krsna appears, He appears in full, including within Himself all His

expansions, such as Narayana, Vasudeva, Sankarsana, Aniruddha and

Pradyumna. Krsna is always integrated with His other incarnations, like

Nrsimha-deva, Varaha, Vamana, Nara-Narayana, Hayagriva and Ajita. In

Vrndavana Lord Krsna sometimes exhibits the functions of such

incarnations.

In the Brahmanda Purana it is said, "The same Personality of Godhead who

is known in Vaikuntha as the four-handed Narayana, the friend of all

living entities, and in the milk ocean as the Lord of Svetadvipa, and

who is the best of all purusas, appeared as the son of Nanda. In a fire

there are many sparks of different dimensions; some of them are very big,

and some are small. The small sparks are compared to the living

entities, and the large sparks are compared to the Visnu expansions of

Lord Krsna. All the incarnations emanate from Krsna, and after the end

of their pastimes they again merge with Krsna."

Therefore in the various Puranas Krsna is described sometimes as

Narayana, sometimes as Ksirodakasayi Visnu, sometimes as Garbhodakasayi

Visnu and sometimes as Vaikunthanatha, the Lord of Vaikuntha. Because

Krsna is always full, Mula-sankarsana is in Krsna, and since all

incarnations are manifested from Mula-sankarsana, it should be

understood that He can manifest different incarnations by His supreme

will, even in the presence of Krsna. Great sages have therefore

glorified the Lord by different names. Thus when the original person,

the source of all incarnations, is sometimes described as an incarnation,

there is no discrepancy.

Adi 5.133

TEXT 133

TEXT

ataeva sri-krsna-caitanya gosani

sarva avatara-lila kari' sabare dekhai

SYNONYMS

ataeva -- therefore; sri-krsna-caitanya -- Lord Sri Caitanya Mahaprabhu;

gosani -- the Lord; sarva -- all; avatara-lila -- the pastimes of

different incarnations; kari' -- exhibiting; sabare -- to everyone;

dekhai -- He showed.

TRANSLATION

Therefore Lord Caitanya Mahaprabhu has exhibited to everyone all the

pastimes of all the various incarnations.

Adi 5.134

TEXT 134

TEXT

ei-rupe nityananda ‘ananta'-prakasa

sei-bhave -- kahe muni caitanyera dasa

SYNONYMS

ei-rupe -- in this way; nityananda -- Lord Nityananda; ananta-prakasa --

unlimited manifestations; sei-bhave -- in that transcendental emotion;

kahe -- He says; muni -- I; caitanyera dasa -- the servant of Lord

Caitanya.

TRANSLATION

Thus Lord Nityananda has unlimited incarnations. In transcendental

emotion He calls Himself a servant of Lord Caitanya.

Adi 5.135

TEXT 135

TEXT

kabhu guru, kabhu sakha, kabhu bhrtya-lila

purve yena tina-bhave vraje kaila khela

SYNONYMS

kabhu -- sometimes; guru -- spiritual master; kabhu -- sometimes; sakha -

- friend; kabhu -- sometimes; bhrtya-lila -- pastimes as a servant;

purve -- formerly; yena -- as; tina-bhave -- in three different moods;

vraje -- in Vrndavana; kaila khela -- plays with Krsna.

TRANSLATION

Sometimes He serves Lord Caitanya as His guru, sometimes as His friend

and sometimes as His servant, just as Lord Balarama played with Lord

Krsna in these three different moods in Vraja.

Adi 5.136

TEXT 136

TEXT

vrsa hana krsna-sane matha-mathi rana

kabhu krsna kare tanra pada-samvahana

SYNONYMS

vrsa hana -- becoming a bull; krsna-sane -- with Krsna; matha-mathi rana

-- fighting head to head; kabhu -- sometimes; krsna -- Krsna; kare --

does; tanra -- His; pada-samvahana -- massaging the feet.

TRANSLATION

Playing like a bull, Lord Balarama fights with Krsna head to head. And

sometimes Lord Krsna massages the feet of Lord Balarama.

Adi 5.137

TEXT 137

TEXT

apanake bhrtya kari' krsne prabhu jane

krsnera kalara kala apanake mane

SYNONYMS

apanake -- Himself; bhrtya kari' -- considering a servant; krsna --

Krsna; prabhu -- master; jane -- He knows; krsnera -- of Lord Krsna;

kalara kala -- as a plenary portion of a plenary portion; apanake --

Himself; mane -- He accepts.

TRANSLATION

He considers Himself a servant and knows Krsna to be His master. Thus He

regards Himself as a fragment of His plenary portion.

Adi 5.138

TEXT 138

TEXT

vrsayamanau nardantau

yuyudhate parasparam

anukrtya rutair jantums

ceratuh prakrtau yatha

SYNONYMS

vrsayamanau -- becoming like bulls; nardantau -- making roaring sounds;

yuyudhate -- both used to fight; parasparam -- each other; anukrtya --

imitating; rutaih -- with cries; jantun -- the animals; ceratuh -- used

to play; prakrtau -- ordinary boys; yatha -- just like.

TRANSLATION

"Acting just like ordinary boys, They played like roaring bulls as They

fought each other, and They imitated the calls of various animals."

PURPORT

This and the following quotation are from the Bhagavatam (10.11.40 and

10.15.14).

Adi 5.139

TEXT 139

TEXT

kvacit krida-parisrantam

gopotsangopabarhanam

svayam visramayaty aryam

pada-samvahanadibhih

SYNONYMS

kvacit -- sometimes; krida -- playing; parisrantam -- very much fatigued;

gopa-utsanga -- the lap of a cowherd boy; upabarhanam -- whose pillow;

svayam -- personally Lord Krsna; visramayati -- causing to rest; aryam --

His elder brother; pada-samvahana-adibhih -- by massaging His feet, etc.

TRANSLATION

"Sometimes when Lord Krsna's elder brother, Lord Balarama, felt tired

after playing and lay His head on the lap of a cowherd boy, Lord Krsna

Himself served Him by massaging His feet."

Adi 5.140

TEXT 140

TEXT

keyam va kuta ayata

daivi va nary utasuri

prayo mayastu me bhartur

nanya me 'pi vimohini

SYNONYMS

ka -- who; iyam -- this; va -- or; kutah -- from where; ayata -- has

come; daivi -- whether demigod; va -- or; nari -- woman; uta -- or;

asuri -- demoness; prayah -- in most cases; maya -- illusory energy;

astu -- she must be; me -- My; bhartuh -- of the master, Lord Krsna; na -

- not; anya -- any other; me -- My; api -- certainly; vimohini --

bewilderer.

TRANSLATION

"Who is this mystic power, and where has she come from? Is she a demigod

or a demoness? She must be the illusory energy of My master, Lord Krsna,

for who else can bewilder Me?"

PURPORT

The playful pastimes of the Lord caused suspicion in the mind of Lord

Brahma, and therefore Lord Brahma, to test Krsna's Lordship, stole all

the Lord's calves and cowherd boys with his own mystic power. Sri Krsna

responded, however, by replacing all the calves and boys in the field.

Lord Balarama's thoughts of astonishment at such wonderful retaliation

are recorded in this verse (SB 10.13.37).

Adi 5.141

TEXT 141

TEXT

yasyanghri-pankaja-rajo 'khila-loka-palair

mauly-uttamair dhrtam upasita-tirtha-tirtham

brahma bhavo 'ham api yasya kalah kalayah

sris codvahema ciram asya nrpasanam kva

SYNONYMS

yasya -- whose; anghri-pankaja -- lotuslike feet; rajah -- the dust;

akhila-loka -- of the universal planetary systems; palaih -- by the

masters; mauli-uttamaih -- with valuable turbans on their heads; dhrtam -

- accepted; upasita -- worshiped; tirtha-tirtham -- the sanctifier of

the holy places; brahma -- Lord Brahma; bhavah -- Lord Siva; aham api --

even I; yasya -- of whom; kalah -- portions; kalayah -- of a plenary

portion; srih -- the goddess of fortune; ca -- and; udvahema -- we carry;

ciram -- eternally; asya -- of Him; nrpa-asanam -- the throne of a king;

kva -- where.

TRANSLATION

"What is the value of a throne to Lord Krsna? The masters of the various

planetary systems accept the dust of His lotus feet on their crowned

heads. That dust makes the holy places sacred, and even Lord Brahma,

Lord Siva, Laksmi and I Myself, who are all portions of His plenary

portion, eternally carry that dust on our heads."

PURPORT

When the Kauravas, to flatter Baladeva so that He would become their

ally, spoke ill of Sri Krsna, Lord Baladeva became angry and spoke this

verse (SB 10.68.37).

Adi 5.142

TEXT 142

TEXT

ekale isvara krsna, ara saba bhrtya

yare yaiche nacaya, se taiche kare nrtya

SYNONYMS

ekale -- alone; isvara -- the Supreme Personality of Godhead; krsna --

Krsna; ara -- others; saba -- all; bhrtya -- servants; yare -- unto whom;

yaiche -- as; nacaya -- He causes to dance; se -- He; taiche -- in that

way; kare nrtya -- dances.

TRANSLATION

Lord Krsna alone is the supreme controller, and all others are His

servants. They dance as He makes them do so.

Adi 5.143

TEXT 143

TEXT

ei mata caitanya-gosani ekale isvara

ara saba parisada, keha va kinkara

SYNONYMS

ei mata -- in this way; caitanya-gosani -- Lord Sri Caitanya Mahaprabhu;

ekale -- alone; isvara -- the Supreme Personality of Godhead; ara saba --

all others; parisada -- associates; keha -- someone; va -- or; kinkara -

- servants.

TRANSLATION

Thus Lord Caitanya is also the only controller. All others are His

associates or servants.

Adi 5.144–145

TEXTS 144–145

TEXT

guru-varga, -- nityananda, advaita acarya

srivasadi, ara yata -- laghu, sama, arya

sabe parisada, sabe lilara sahaya

saba lana nija-karya sadhe gaura-raya

SYNONYMS

guru-varga -- elders; nityananda -- Lord Nityananda; advaita acarya --

and Advaita Acarya; srivasa-adi -- Srivasa Thakura and others; ara --

others; yata -- all; laghu, sama, arya -- junior, equal or superior;

sabe -- everyone; parisada -- associates; sabe -- everyone; lilara

sahaya -- helpers in the pastimes; saba lana -- taking all of them; nija-

karya -- His own aims; sadhe -- executes; gaura-raya -- Lord Sri

Caitanya Mahaprabhu.

TRANSLATION

His elders such as Lord Nityananda, Advaita Acarya and Srivasa Thakura,

as well as His other devotees -- whether His juniors, equals or

superiors -- are all His associates who help Him in His pastimes. Lord

Gauranga fulfills His aims with their help.

Adi 5.146

TEXT 146

TEXT

advaita acarya, nityananda, -- dui anga

dui-jana lana prabhura yata kichu ranga

SYNONYMS

advaita acarya -- Sri Advaita Acarya; nityananda -- Lord Nityananda; dui

anga -- two limbs of the Lord; dui-jana lana -- taking the two of Them;

prabhura -- of Lord Sri Caitanya Mahaprabhu; yata -- all; kichu -- some;

ranga -- playful activities.

TRANSLATION

Sri Advaita Acarya and Srila Nityananda Prabhu, who are plenary parts of

the Lord, are His principal associates. With these two the Lord performs

His pastimes in various ways.

Adi 5.147

TEXT 147

TEXT

advaita-acarya-gosani saksat isvara

prabhu guru kari' mane, tinho ta' kinkara

SYNONYMS

advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara --

directly the Supreme Personality of Godhead; prabhu -- Lord Sri Caitanya

Mahaprabhu; guru kari' mane -- accepts Him as His teacher; tinho ta'

kinkara -- but He is the servant.

TRANSLATION

Lord Advaita Acarya is directly the Supreme Personality of Godhead.

Although Lord Caitanya accepts Him as His preceptor, Advaita Acarya is a

servant of the Lord.

PURPORT

Lord Caitanya always offered respects to Advaita Prabhu as He would to

His father because Advaita was even older than His father; yet Advaita

Prabhu always considered Himself a servant of Lord Caitanya. Sri Advaita

Prabhu and Isvara Puri, Lord Caitanya's spiritual master, were both

disciples of Madhavendra Puri, who was also the spiritual master of

Nityananda Prabhu. Thus Advaita Prabhu, as Lord Caitanya's spiritual

uncle, was always to be respected because one should respect one's

spiritual master's Godbrothers as one respects one's spiritual master.

Because of all these considerations, Sri Advaita Prabhu was superior to

Lord Caitanya, yet Advaita Prabhu considered Himself Lord Caitanya's

subordinate.

Adi 5.148

TEXT 148

TEXT

acarya-gosanira tattva na yaya kathana

krsna avatari yenho tarila bhuvana

SYNONYMS

acarya-gosanira -- of Advaita Acarya; tattva -- the truth; na yaya

kathana -- cannot be described; krsna -- Lord Krsna; avatari -- making

descend; yenho -- who; tarila -- delivered; bhuvana -- all the world.

TRANSLATION

I cannot describe the truth of Advaita Acarya. He has delivered the

entire world by making Lord Krsna descend.

Adi 5.149

TEXT 149

TEXT

nityananda-svarupa purve ha-iya laksmana

laghu-bhrata haiya kare ramera sevana

SYNONYMS

nityananda-svarupa -- Lord Nityananda Svarupa; purve -- formerly; ha-iya

-- becoming; laksmana -- Laksmana, Lord Ramacandra's younger brother;

laghu-bhratra haiya -- becoming the younger brother; kare -- does;

ramera sevana -- service to Lord Ramacandra.

TRANSLATION

Lord Nityananda Svarupa formerly appeared as Laksmana and served Lord

Ramacandra as His younger brother.

PURPORT

Among the sannyasis of the Sankara-sampradaya there are different names

for brahmacaris. Each sannyasi has some assistants, known as brahmacaris,

who are called by a certain name according to the name of the

sannyasi. Among such brahmacaris there are four names: Svarupa, Ananda,

Prakasa and Caitanya. Nityananda Prabhu maintained Himself as a

brahmacari; He never took sannyasa. As a brahmacari His name was

Nityananda Svarupa, and therefore the sannyasi under whom He was living

must have been named either Tirtha or Asrama,

because the name for the assistant brahmacari of a

sannyasi with either of those names is Svarupa.

Adi 5.150

TEXT 150

TEXT

ramera caritra saba, -- duhkhera karana

svatantra lilaya duhkha sahena laksmana

SYNONYMS

ramera caritra saba -- all the activities of Lord Ramacandra; duhkhera

karana -- causes of suffering; sva-tantra -- although independent;

lilaya -- in the pastimes; duhkha -- unhappiness; sahena laksmana --

Laksmana tolerates.

TRANSLATION

The activities of Lord Rama were full of suffering, but Laksmana, of His

own accord, tolerated that suffering.

Adi 5.151

TEXT 151

TEXT

nisedha karite nare, yate chota bhai

mauna dhari' rahe laksmana mane duhkha pai'

SYNONYMS

nisedha karite nare -- unable to prohibit Lord Ramacandra; yate --

because; chota bhai -- younger brother; mauna dhari' -- becoming silent;

rahe -- remains; laksmana -- Laksmana; mane -- in the mind; duhkha --

unhappiness; pai' -- getting.

TRANSLATION

As a younger brother He could not stop Lord Rama from His resolution,

and so He remained silent, although unhappy in His mind.

Adi 5.152

TEXT 152

TEXT

krsna-avatare jyestha haila sevara karana

krsnake karaila nana sukha asvadana

SYNONYMS

krsna-avatare -- in the incarnation of Lord Krsna; jyestha haila -- He

became the elder brother; sevara karana -- for the purpose of service;

krsnake -- to Krsna; karaila -- made; nana -- various; sukha --

happinesses; asvadana -- tasting.

TRANSLATION

When Lord Krsna appeared, He [Balarama] became His elder brother to

serve Him to His heart's content and make Him enjoy all sorts of

happiness.

Adi 5.153

TEXT 153

TEXT

rama-laksmana -- krsna-ramera amsa-visesa

avatara-kale donhe donhate pravesa

SYNONYMS

rama-laksmana -- Ramacandra and Laksmana; krsna-ramera amsa-visesa --

particular expansions of Lord Krsna and Lord Balarama; avatara-kale --

at the time of incarnation; donhe -- both of Them (Rama and Laksmana);

donhate pravesa -- entered into Them both (Krsna and Balarama).

TRANSLATION

Sri Rama and Sri Laksmana, who are plenary portions of Lord Krsna and

Lord Balarama respectively, entered into Them at the time of Krsna's and

Balarama's appearance.

PURPORT

With reference to the Visnu-dharmottara, the Laghu-bhagavatamrta

explains that Rama is an incarnation of Vasudeva, Laksmana is an

incarnation of Sankarsana, Bharata is an incarnation of Pradyumna, and

Satrughna is an incarnation of Aniruddha. The Padma Purana describes

that Ramacandra is Narayana and that Laksmana, Bharata and Satrughna are

respectively Sesa, Cakra and Sankha (the conchshell in the hand of

Narayana). In the Rama-gita of the Skanda Purana, Laksmana, Bharata and

Satrughna have been described as the triple attendants of Lord Rama.

Adi 5.154

TEXT 154

TEXT

sei amsa lana jyestha-kanisthabhimana

amsamsi-rupe sastre karaye vyakhyana

SYNONYMS

sei amsa lana -- taking that plenary portion; jyestha-kanistha-abhimana -

- considering Themselves the elder or younger; amsa-amsi-rupe -- as the

expansion and the original Supreme Personality of Godhead; sastre -- in

the revealed scriptures; karaye -- does; vyakhyana -- explanation.

TRANSLATION

Krsna and Balarama present Themselves as younger brother and elder

brother, but in the scriptures They are described as the original

Supreme Personality of Godhead and His expansion.

Adi 5.155

TEXT 155

TEXT

ramadi-murtisu kala-niyamena tisthan

nanavataram akarod bhuvanesu kintu

krsnah svayam samabhavat paramah puman yo

govindam adi-purusam tam aham bhajami

SYNONYMS

rama-adi -- the incarnation of Lord Rama, etc.; murtisu -- in different

forms; kala-niyamena -- by the order of plenary portions; tisthan --

existing; nana -- various; avataram -- incarnations; akarot -- executed;

bhuvanesu -- within the worlds; kintu -- but; krsnah -- Lord Krsna;

svayam -- personally; samabhavat -- appeared; paramah -- the supreme;

puman -- person; yah -- who; govindam -- unto Lord Govinda; adi-purusam -

- the original person; tam -- unto Him; aham -- I; bhajami -- offer

obeisances.

TRANSLATION

"I worship Govinda, the primeval Lord, who by His various plenary

portions appears in the world in different forms and incarnations such

as Lord Rama, but who personally appears in His supreme original form as

Lord Krsna."

PURPORT

This is a quotation from Brahma-samhita (5.39).

Adi 5.156

TEXT 156

TEXT

sri-caitanya -- sei krsna, nityananda -- rama

nityananda purna kare caitanyera kama

SYNONYMS

sri-caitanya -- Lord Sri Caitanya; sei krsna -- that original Krsna;

nityananda -- Lord Nityananda; rama -- Balarama; nityananda -- Lord

Nityananda; purna kare -- fulfills; caitanyera kama -- all the desires

of Lord Sri Caitanya Mahaprabhu.

TRANSLATION

Lord Caitanya is the same Lord Krsna, and Lord Nityananda is Lord

Balarama. Lord Nityananda fulfills all of Lord Caitanya's desires.

Adi 5.157

TEXT 157

TEXT

nityananda-mahima-sindhu ananta, apara

eka kana sparsi matra, -- se krpa tanhara

SYNONYMS

nityananda-mahima -- of the glories of Lord Nityananda; sindhu -- the

ocean; ananta -- unlimited; apara -- unfathomed; eka kana -- one

fragment; sparsi -- I touch; matra -- only; se -- that; krpa -- mercy;

tanhara -- His.

TRANSLATION

The ocean of Lord Nityananda's glories is infinite and unfathomable.

Only by His mercy can I touch even a drop of it.

Adi 5.158

TEXT 158

TEXT

ara eka suna tanra krpara mahima

adhama jivere cadhaila urdhva-sima

SYNONYMS

ara -- another; eka -- one; suna -- please hear; tanra krpara mahima --

glory of His mercy; adhama jivere -- the downtrodden living being;

cadhaila -- He elevated; urdhva-sima -- to the topmost limit.

TRANSLATION

Please listen to another glory of His mercy. He made a fallen living

entity climb to the highest limit.

Adi 5.159

TEXT 159

TEXT

veda-guhya katha ei ayogya kahite

tathapi kahiye tanra krpa prakasite

SYNONYMS

veda -- like the Vedas; guhya -- very confidential; katha -- incident;

ei -- this; ayogya kahite -- not fit to disclose; tathapi -- still;

kahiye -- I speak; tanra -- His; krpa -- mercy; prakasite -- to manifest.

TRANSLATION

To disclose it is not proper, for it should be kept as confidential as

the Vedas, yet I shall speak of it to make His mercy known to all.

Adi 5.160

TEXT 160

TEXT

ullasa-upari lekhon tomara prasada

nityananda prabhu, mora ksama aparadha

SYNONYMS

ullasa-upari -- on account of great ecstasy; lekhon -- I write; tomara

prasada -- Your mercy; nityananda prabhu -- Lord Nityananda; mora -- my;

ksama -- please excuse; aparadha -- offenses.

TRANSLATION

O Lord Nityananda, I write of Your mercy out of great exultation. Please

forgive me for my offenses.

Adi 5.161

TEXT 161

TEXT

avadhuta gosanira eka bhrtya prema-dhama

minaketana ramadasa haya tanra nama

SYNONYMS

avadhuta -- the mendicant; gosanira -- of Lord Nityananda; eka -- one;

bhrtya -- servant; prema-dhama -- reservoir of love; minaketana --

Minaketana; rama-dasa -- Ramadasa; haya -- is; tanra -- his; nama --

name.

TRANSLATION

Lord Nityananda Prabhu had a servant named Sri Minaketana Ramadasa, who

was a reservoir of love.

Adi 5.162

TEXT 162

TEXT

amara alaye aho-ratra-sankirtana

tahate aila tenho pana nimantrana

SYNONYMS

amara alaye -- at my house; ahah-ratra -- day and night; sankirtana --

chanting the Hare Krsna mantra; tahate -- on account of this; aila --

came; tenho -- he; pana nimantrana -- getting an invitation.

TRANSLATION

At my house there was sankirtana day and night, and therefore he visited

there, having been invited.

Adi 5.163

TEXT 163

TEXT

maha-prema-maya tinho vasila angane

sakala vaisnava tanra vandila carane

SYNONYMS

maha-prema-maya -- absorbed in emotional love; tinho -- he; vasila --

sat; angane -- in the courtyard; sakala vaisnava -- all other Vaisnavas;

tanra -- his; vandila -- worshiped; carane -- lotus feet.

TRANSLATION

Absorbed in emotional love, he sat in my courtyard, and all the

Vaisnavas bowed down at his feet.

Adi 5.164

TEXT 164

TEXT

namaskara karite, ka'ra uparete cade

preme ka're vamsi mare, kahake capade

SYNONYMS

namaskara karite -- while offering obeisances, bowing down; ka'ra -- of

someone; uparete -- on the body; cade -- gets up; preme -- in ecstatic

love; ka're -- someone; vamsi -- the flute; mare -- strikes; kahake --

someone; capade -- slaps.

TRANSLATION

In a joyful mood of love of God he sometimes climbed upon the shoulder

of someone offering obeisances, and sometimes he struck others with his

flute or mildly slapped them.

Adi 5.165

TEXT 165

TEXT

ye nayana dekhite asru haya mane yara

sei netre avicchinna vahe asru-dhara

SYNONYMS

ye -- his; nayana -- eyes; dekhite -- seeing; asru -- tears; haya --

appear; mane -- from the mind; yara -- of someone; sei netre -- in his

eyes; avicchinna -- continuously; vahe -- flows; asru-dhara -- a shower

of tears.

TRANSLATION

When someone saw the eyes of Minaketana Ramadasa, tears would

automatically flow from his own eyes, for a constant shower of tears

flowed from the eyes of Minaketana Ramadasa.

Adi 5.166

TEXT 166

TEXT

kabhu kona ange dekhi pulaka-kadamba

eka ange jadya tanra, ara ange kampa

SYNONYMS

kabhu -- sometimes; kona -- some; ange -- in parts of the body; dekhi --

I see; pulaka-kadamba -- eruptions of ecstasy like kadamba flowers; eka

ange -- in one part of the body; jadya -- stunned; tanra -- his; ara

ange -- in another limb; kampa -- trembling.

TRANSLATION

Sometimes there were eruptions of ecstasy like kadamba flowers on some

parts of his body, and sometimes one limb would be stunned while another

would be trembling.

Adi 5.167

TEXT 167

TEXT

nityananda bali' yabe karena hunkara

taha dekhi' lokera haya maha-camatkara

SYNONYMS

nityananda -- the name Nityananda; bali' -- saying; yabe -- whenever;

karena hunkara -- makes a great sound; taha dekhi' -- seeing that;

lokera -- of the people; haya -- there is; maha-camatkara -- great

wonder and astonishment.

TRANSLATION

Whenever he shouted aloud the name Nityananda, the people around him

were filled with great wonder and astonishment.

Adi 5.168

TEXT 168

TEXT

gunarnava misra name eka vipra arya

sri-murti-nikate tenho kare seva-karya

SYNONYMS

gunarnava misra -- of Gunarnava Misra; name -- by the name; eka -- one;

vipra -- brahmana; arya -- very respectable; sri-murti-nikate -- by the

side of the Deity; tenho -- he; kare -- does; seva-karya -- activities

in devotion.

TRANSLATION

One respectable brahmana named Sri Gunarnava Misra was serving the Deity.

Adi 5.169

TEXT 169

TEXT

angane asiya tenho na kaila sambhasa

taha dekhi' kruddha hana bale ramadasa

SYNONYMS

angane -- to the courtyard; asiya -- coming; tenho -- he; na -- not;

kaila -- did; sambhasa -- address; taha dekhi' -- seeing this; kruddha

hana -- becoming angry; bale -- says; rama-dasa -- Sri Ramadasa.

TRANSLATION

When Minaketana was seated in the yard, this brahmana did not offer him

respect. Seeing this, Sri Ramadasa became angry and spoke.

Adi 5.170

TEXT 170

TEXT

‘ei ta' dvitiya suta romaharasana

baladeva dekhi' ye na kaila pratyudgama'

SYNONYMS

ei ta' -- this; dvitiya -- second; suta romaharasana -- Romaharsana-suta;

baladeva dekhi' -- seeing Lord Balarama; ye -- who; na -- not; kaila --

did; pratyudgama -- stand up.

TRANSLATION

"Here I find the second Romaharsana-suta, who did not stand to show

honor when he saw Lord Balarama."

Adi 5.171

TEXT 171

TEXT

eta bali' nace gaya, karaye santosa

krsna-karya kare vipra -- na karila rosa

SYNONYMS

eta bali' -- saying this; nace -- he dances; gaya -- chants; karaye

santosa -- becomes satisfied; krsna-karya -- the duties of Deity worship;

kare -- performs; vipra -- the brahmana; na karila -- did not become;

rosa -- angry.

TRANSLATION

After saying this, he danced and sang to his heart's content, but the

brahmana did not become angry, for he was then serving Lord Krsna.

PURPORT

Minaketana Ramadasa was a great devotee of Lord Nityananda. When he

entered the house of Krsnadasa Kaviraja, Gunarnava Misra, the priest who

was worshiping the Deity installed in the house, did not receive him

very well. A similar event occurred when Romaharsana-suta was speaking

to the great assembly of sages at Naimisaranya. Lord Baladeva entered

that great assembly, but since Romaharsana-suta was on the vyasasana, he

did not get down to offer respect to Lord Baladeva. The behavior of

Gunarnava Misra indicated that he had no great respect for Lord

Nityananda, and this idea was not at all palatable to Minaketana

Ramadasa. For this reason the mentality of Minaketana Ramadasa is never

deprecated by devotees.

Adi 5.172

TEXT 172

TEXT

utsavante gela tinho kariya prasada

mora bhrata-sane tanra kichu haila vada

SYNONYMS

utsava-ante -- after the festival; gela -- went away; tinho -- he;

kariya prasada -- showing mercy; mora -- of me; bhrata-sane -- with the

brother; tanra -- of him; kichu -- some; haila -- there was; vada --

controversy.

TRANSLATION

At the end of the festival Minaketana Ramadasa went away, offering his

blessings to everyone. At that time he had some controversy with my

brother.

Adi 5.173

TEXT 173

TEXT

caitanya-prabhute tanra sudrdha visvasa

nityananda-prati tanra visvasa-abhasa

SYNONYMS

caitanya-prabhute -- unto Lord Caitanya; tanra -- his; su-drdha -- fixed;

visvasa -- faith; nityananda-prati -- unto Lord Nityananda; tanra --

his; visvasa-abhasa -- dim reflection of faith.

TRANSLATION

My brother had firm faith in Lord Caitanya but only a dim glimmer of

faith in Lord Nityananda.

Adi 5.174

TEXT 174

TEXT

iha jani' ramadasera duhkha ha-ila mane

tabe ta' bhratare ami karinu bhartsane

SYNONYMS

iha -- this; jani' -- knowing; rama-dasera -- of the saint Ramadasa;

duhkha -- unhappiness; ha-ila -- there was; mane -- in the mind; tabe --

at that time; ta' -- certainly; bhratare -- to my brother; ami -- I;

karinu -- did; bhartsane -- chastisement.

TRANSLATION

Knowing this, Sri Ramadasa felt unhappy in his mind. I then rebuked my

brother.

Adi 5.175

TEXT 175

TEXT

dui bhai eka-tanu -- samana-prakasa

nityananda na mana, tomara habe sarva-nasa

SYNONYMS

dui bhai -- two brothers; eka-tanu -- one body; samana-prakasa -- equal

manifestation; nityananda -- Lord Nityananda; na mane -- you do not

believe; tomara -- your; habe -- that will be; sarva-nasa -- downfall.

TRANSLATION

"These two brothers," I told him, "are like one body; They are identical

manifestations. If you do not believe in Lord Nityananda, you will fall

down.

Adi 5.176

TEXT 176

TEXT

ekete visvasa, anye na kara sammana

"ardha-kukkuti-nyaya" tomara pramana

SYNONYMS

ekete visvasa -- faith in one; anye -- in the other; na -- not; kara --

do; sammana -- respect; ardha-kukkuti-nyaya -- the logic of accepting

half of a hen; tomara -- your; pramana -- evidence.

TRANSLATION

"If you have faith in one but disrespect the other, your logic is like

the logic of accepting half a A foolish farmer once thought he would

save money by cutting off his hen's head, which he had to feed, and

leaving its tail, which produced the eggs. Hence the term ardha-kukkuti-

nyaya, literally "half-hen logic."hen.

Adi 5.177

TEXT 177

TEXT

kimva, donha na manina hao ta' pasanda

eke mani' are na mani, -- ei-mata bhanda

SYNONYMS

kimva -- otherwise; donha -- both of Them; na -- not; manina --

accepting; hao -- you become; ta' -- certainly; pasanda -- atheist; eke -

- one of Them; mani' -- accepting; are -- the other; na mani -- not

accepting; ei-mata -- this kind of faith; bhanda -- hypocrisy.

TRANSLATION

"It would be better to be an atheist by slighting both brothers than a

hypocrite by believing in one and slighting the other."

Adi 5.178

TEXT 178

TEXT

kruddha haiya vamsi bhangi' cale ramadasa

tat-kale amara bhratara haila sarva-nasa

SYNONYMS

kruddha haiya -- being very angry; vamsi -- the flute; bhangi' --

breaking; cale -- departs; rama-dasa -- Ramadasa; tat-kale -- at that

time; amara -- my; bhratara -- of the brother; haila -- there was; sarva-

nasa -- downfall.

TRANSLATION

Thus Sri Ramadasa broke his flute in anger and went away, and at that

time my brother fell down.

Adi 5.179

TEXT 179

TEXT

ei ta' kahila tanra sevaka-prabhava

ara eka kahi tanra dayara svabhava

SYNONYMS

ei ta' -- thus; kahila -- explained; tanra -- of Him; sevaka-prabhava --

the power of the servant; ara -- other; eka -- one; kahi -- I say; tanra

-- His; dayara -- of mercy; svabhava -- characteristic.

TRANSLATION

I have thus described the power of the servants of Lord Nityananda. Now

I shall describe another characteristic of His mercy.

Adi 5.180

TEXT 180

TEXT

bhaike bhartsinu muni, lana ei guna

sei ratre prabhu more dila darasana

SYNONYMS

bhaike -- my brother; bhartsinu -- chastised; muni -- I; lana -- taking;

ei -- this; guna -- as a good quality; sei ratre -- on that night;

prabhu -- my Lord; more -- unto me; dila -- gave; darasana -- appearance.

TRANSLATION

That night Lord Nityananda appeared to me in a dream because of my good

quality in chastising my brother.

Adi 5.181

TEXT 181

TEXT

naihati-nikate ‘jhamatapura' name grama

tanha svapne dekha dila nityananda-rama

SYNONYMS

naihati-nikate -- near the village Naihati; jhamatapura -- Jhamatapura;

name -- by the name; grama -- village; tanha -- there; svapne -- in a

dream; dekha -- appearance; dila -- gave; nityananda-rama -- Lord

Nityananda Balarama.

TRANSLATION

In the village of Jhamatapura, which is near Naihati, Lord Nityananda

appeared to me in a dream.

PURPORT

There is now a railway line to Jhamatapura. If one wants to go there, he

can take a train on the Katwa railway line and go directly to the

station known as Salara. From that station one can go directly to

Jhamatapura.

Adi 5.182

TEXT 182

TEXT

dandavat haiya ami padinu payete

nija-pada-padma prabhu dila mora mathe

SYNONYMS

dandavat haiya -- offering obeisances; ami -- I; padinu -- fell down;

payete -- at His lotus feet; nija-pada-padma -- His own lotus feet;

prabhu -- the Lord; dila -- placed; mora -- my; mathe -- on the head.

TRANSLATION

I fell at His feet, offering my obeisances, and He then placed His own

lotus feet upon my head.

Adi 5.183

TEXT 183

TEXT

‘utha', ‘utha' bali' more bale bara bara

uthi' tanra rupa dekhi' hainu camatkara

SYNONYMS

utha utha -- get up, get up; bali' -- saying; more -- unto me; bale --

says; bara bara -- again and again; uthi' -- getting up; tanra -- His;

rupa dekhi' -- seeing the beauty; hainu -- became; camatkara --

astonished.

TRANSLATION

"Arise! Get up!" He told me again and again. Upon rising, I was greatly

astonished to see His beauty.

Adi 5.184

TEXT 184

TEXT

syama-cikkana kanti, prakanda sarira

saksat kandarpa, yaiche maha-malla-vira

SYNONYMS

syama -- blackish; cikkana -- glossy; kanti -- luster; prakanda -- heavy;

sarira -- body; saksat -- directly; kandarpa -- Cupid; yaiche -- like;

maha-malla -- very stout and strong; vira -- hero.

TRANSLATION

He had a glossy blackish complexion, and His tall, strong, heroic

stature made Him seem like Cupid himself.

Adi 5.185

TEXT 185

TEXT

suvalita hasta, pada, kamala-nayana

patta-vastra sire, patta-vastra paridhana

SYNONYMS

suvalita -- well-formed; hasta -- hands; pada -- legs; kamala-nayana --

eyes like lotus flowers; patta-vastra -- silk cloth; sire -- on the head;

patta-vastra -- silk garments; paridhana -- wearing.

TRANSLATION

He had beautifully formed hands, arms and legs, and eyes like lotus

flowers. He wore a silk cloth, with a silk turban on His head.

Adi 5.186

TEXT 186

TEXT

suvarna-kundala karne, svarnangada-vala

payete nupura baje, kanthe puspa-mala

SYNONYMS

suvarna-kundala -- gold earrings; karne -- on the ears; svarna-angada --

golden armlets; vala -- and bangles; payete -- on the feet; nupura --

ankle bells; baje -- tinkle; kanthe -- on the neck; puspa-mala -- flower

garland.

TRANSLATION

He wore golden earrings on His ears, and golden armlets and bangles. He

wore tinkling anklets on His feet and a garland of flowers around His

neck.

Adi 5.187

TEXT 187

TEXT

candana-lepita-anga, tilaka suthama

matta-gaja jini' mada-manthara payana

SYNONYMS

candana -- with sandalwood pulp; lepita -- smeared; anga -- body; tilaka

suthama -- nicely decorated with tilaka; matta-gaja -- a mad elephant;

jini' -- surpassing; mada-manthara -- maddened by drinking; payana --

movement.

TRANSLATION

His body was anointed with sandalwood pulp, and He was nicely decorated

with tilaka. His movements surpassed those of a maddened elephant.

Adi 5.188

TEXT 188

TEXT

koti-candra jini' mukha ujjvala-varana

dadimba-bija-sama danta tambula-carvana

SYNONYMS

koti-candra -- millions upon millions of moons; jini' -- surpassing;

mukha -- face; ujjvala-varana -- bright and brilliant; dadimba-bija --

pomegranate seeds; sama -- like; danta -- teeth; tambula-carvana --

chewing betel nut.

TRANSLATION

His face was more beautiful than millions upon millions of moons, and

His teeth were like pomegranate seeds because of His chewing betel.

Adi 5.189

TEXT 189

TEXT

preme matta anga dahine-vame dole

‘krsna' ‘krsna' baliya gambhira bola bale

SYNONYMS

preme -- in ecstasy; matta -- absorbed; anga -- the whole body; dahine --

to the right side; vame -- to the left side; dole -- moves; krsna krsna

-- Krsna, Krsna; baliya -- saying; gambhira -- deep; bola -- words; bale

-- was uttering.

TRANSLATION

His body moved to and fro, right and left, for He was absorbed in

ecstasy. He chanted "Krsna, Krsna" in a deep voice.

Adi 5.190

TEXT 190

TEXT

ranga-yasti haste dole yena matta simha

cari-pase vedi ache caranete bhrnga

SYNONYMS

ranga-yasti -- a red stick; haste -- in the hand; dole -- moves; yena --

like; matta -- mad; simha -- lion; cari-pase -- all around; vedi --

surrounding; ache -- there is; caranete -- at the lotus feet; bhrnga --

bumblebees.

TRANSLATION

His red stick moving in His hand, He seemed like a maddened lion. All

around the four sides of His feet were bumblebees.

Adi 5.191

TEXT 191

TEXT

parisada-gane dekhi' saba gopa-vese

‘krsna' ‘krsna' kahe sabe saprema avese

SYNONYMS

parisada-gane -- associates; dekhi' -- seeing; saba -- all; gopa-vese --

in the dress of cowherd boys; krsna krsna -- Krsna, Krsna; kahe -- says;

sabe -- all; sa-prema -- of ecstatic love; avese -- in absorption.

TRANSLATION

His devotees, dressed like cowherd boys, surrounded His feet like so

many bees and also chanted "Krsna, Krsna," absorbed in ecstatic love.

Adi 5.192

TEXT 192

TEXT

singa vamsi bajaya keha, keha nace gaya

sevaka yogaya tambula, camara dhulaya

SYNONYMS

singa vamsi -- horns and flutes; bajaya -- play; keha -- some; keha --

some of them; nace -- dance; gaya -- sing; sevaka -- a servant; yogaya --

supplies; tambula -- betel nut; camara -- fan; dhulaya -- moves.

TRANSLATION

Some of them played horns and flutes, and others danced and sang. Some

of them offered betel nuts, and others waved camara fans about Him.

Adi 5.193

TEXT 193

TEXT

nityananda-svarupera dekhiya vaibhava

kiba rupa, guna, lila -- alaukika saba

SYNONYMS

nityananda-svarupera -- of Lord Nityananda Svarupa; dekhiya -- seeing;

vaibhava -- the opulence; kiba rupa -- what a wonderful form; guna --

qualities; lila -- pastimes; alaukika -- uncommon; saba -- all.

TRANSLATION

Thus I saw such opulence in Lord Nityananda Svarupa. His wonderful form,

qualities and pastimes are all transcendental.

Adi 5.194

TEXT 194

TEXT

anande vihvala ami, kichu nahi jani

tabe hasi' prabhu more kahilena vani

SYNONYMS

anande -- in transcendental ecstasy; vihvala -- overwhelmed; ami -- I;

kichu -- anything; nahi -- not; jani -- know; tabe -- at that time; hasi'

-- smiling; prabhu -- the Lord; more -- unto me; kahilena -- says; vani

-- some words.

TRANSLATION

I was overwhelmed with transcendental ecstasy, not knowing anything else.

Then Lord Nityananda smiled and spoke to me as follows.

Adi 5.195

TEXT 195

TEXT

are are krsnadasa, na karaha bhaya

vrndavane yaha, -- tanha sarva labhya haya

SYNONYMS

are are -- O! O!; krsna-dasa -- Krsnadasa; na -- not; karaha -- make;

bhaya -- fear; vrndavane yaha -- go to Vrndavana; tanha -- there; sarva -

- everything; labhya -- available; haya -- is.

TRANSLATION

"O my dear Krsnadasa, do not be afraid. Go to Vrndavana, for there you

will attain all things."

Adi 5.196

TEXT 196

TEXT

eta bali' prerila more hatasani diya

antardhana kaila prabhu nija-gana lana

SYNONYMS

eta bali' -- saying this; prerila -- dispatched; more -- me; hatasani --

indication of the hand; diya -- giving; antardhana kaila -- disappeared;

prabhu -- my Lord; nija-gana lana -- taking His personal associates.

TRANSLATION

After saying this, He directed me toward Vrndavana by waving His hand.

Then He disappeared with His associates.

Adi 5.197

TEXT 197

TEXT

murcchita ha-iya muni padinu bhumite

svapna-bhanga haila, dekhi, hanache prabhate

SYNONYMS

murcchita ha-iya -- fainting; muni -- I; padinu -- fell; bhumite -- on

the ground; svapna-bhanga -- breaking of the dream; haila -- there was;

dekhi -- I saw; hanache -- there was; prabhate -- morning light.

TRANSLATION

I fainted and fell to the ground, my dream broke, and when I regained

consciousness I saw that morning had come.

Adi 5.198

TEXT 198

TEXT

ki dekhinu ki suninu, kariye vicara

prabhu-ajna haila vrndavana yaibara

SYNONYMS

ki dekhinu -- what did I see; ki suninu -- what did I hear; kariye

vicara -- I began to consider; prabhu-ajna -- the order of my Lord;

haila -- there was; vrndavana -- to Vrndavana; yaibara -- to go.

TRANSLATION

I thought about what I had seen and heard and concluded that the Lord

had ordered me to proceed to Vrndavana at once.

Adi 5.199

TEXT 199

TEXT

sei ksane vrndavane karinu gamana

prabhura krpate sukhe ainu vrndavana

SYNONYMS

sei ksane -- that very second; vrndavane -- toward Vrndavana; karinu --

I did; gamana -- starting; prabhura krpate -- by the mercy of Lord

Nityananda; sukhe -- in great happiness; ainu -- arrived; vrndavana --

at Vrndavana.

TRANSLATION

That very second I started for Vrndavana, and by His mercy I reached

there in great happiness.

Adi 5.200

TEXT 200

TEXT

jaya jaya nityananda, nityananda-rama

yanhara krpate painu vrndavana-dhama

SYNONYMS

jaya jaya -- all glories; nityananda -- to Lord Nityananda; nityananda-

rama -- to Lord Balarama, who appeared as Nityananda; yanhara krpate --

by whose mercy; painu -- I got; vrndavana-dhama -- shelter at Vrndavana.

TRANSLATION

All glory, all glory to Lord Nityananda Balarama, by whose mercy I have

attained shelter in the transcendental abode of Vrndavana!

Adi 5.201

TEXT 201

TEXT

jaya jaya nityananda, jaya krpa-maya

yanha haite painu rupa-sanatanasraya

SYNONYMS

jaya jaya -- all glories; nityananda -- to Lord Nityananda; jaya krpa-

maya -- all glories to the most merciful Lord; yanha haite -- from whom;

painu -- I got; rupa-sanatana-asraya -- shelter at the lotus feet of

Rupa Gosvami and Sanatana Gosvami.

TRANSLATION

All glory, all glory to the merciful Lord Nityananda, by whose mercy I

have attained shelter at the lotus feet of Sri Rupa and Sri Sanatana!

Adi 5.202

TEXT 202

TEXT

yanha haite painu raghunatha-mahasaya

yanha haite painu sri-svarupa-asraya

SYNONYMS

yanha haite -- from whom; painu -- I got; raghunatha-maha-asaya -- the

shelter of Raghunatha dasa Gosvami; yanha haite -- from whom; painu -- I

got; sri-svarupa-asraya -- shelter at the feet of Svarupa Damodara

Gosvami.

TRANSLATION

By His mercy I have attained the shelter of the great personality Sri

Raghunatha dasa Gosvami, and by His mercy I have found the refuge of Sri

Svarupa Damodara.

PURPORT

Anyone desiring to become expert in the service of Sri Sri Radha and

Krsna should always aspire to be under the guidance of Svarupa Damodara

Gosvami, Rupa Gosvami, Sanatana Gosvami and Raghunatha dasa Gosvami. To

come under the protection of the Gosvamis, one must get the mercy and

grace of Nityananda Prabhu. The author has tried to explain this fact in

these two verses.

Adi 5.203

TEXT 203

TEXT

sanatana-krpaya painu bhaktira siddhanta

sri-rupa-krpaya painu bhakti-rasa-pranta

SYNONYMS

sanatana-krpaya -- by the mercy of Sanatana Gosvami; painu -- I got;

bhaktira siddhanta -- the conclusions of devotional service; sri-rupa-

krpaya -- by the mercy of Srila Rupa Gosvami; painu -- I got; bhakti-

rasa-pranta -- the limit of the mellows of devotional service.

TRANSLATION

By the mercy of Sanatana Gosvami I have learned the final conclusions of

devotional service, and by the grace of Sri Rupa Gosvami I have tasted

the highest nectar of devotional service.

PURPORT

Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional

service, wrote several books, of which the Brhad-bhagavatamrta is very

famous; anyone who wants to know about the subject matter of devotees,

devotional service and Krsna must read this book. Sanatana Gosvami also

wrote a special commentary on the Tenth Canto of Srimad-Bhagavatam known

as the Dasama-tippani, which is so excellent that by reading it one can

understand very deeply the pastimes of Krsna in His exchanges of loving

activities. Another famous book by Sanatana Gosvami is the Hari-bhakti-

vilasa, which states the rules and regulations for all divisions of

Vaisnavas, namely, Vaisnava householders, Vaisnava brahmacaris, Vaisnava

vanaprasthas and Vaisnava sannyasis. This book was especially written,

however, for Vaisnava householders. Srila Raghunatha dasa Gosvami has

described Sanatana Gosvami in his prayer Vilapa-kusumanjali, verse six,

where he has expressed his obligation to Sanatana Gosvami in the

following words:

vairagya-yug-bhakti-rasam prayatnair

apayayan mam anabhipsum andham

krpambudhir yah para-duhkha-duhkhi

sanatanas tam prabhum asrayami

"I was unwilling to drink the nectar of devotional service possessed of

renunciation, but Sanatana Gosvami, out of his causeless mercy, made me

drink it, even though I was otherwise unable to do so. Therefore he is

an ocean of mercy. He is very compassionate to fallen souls like me, and

thus it is my duty to offer my respectful obeisances unto his lotus feet.

" Krsnadasa Kaviraja Gosvami also, in the last section of the Caitanya-

caritamrta, specifically mentions the names of Rupa Gosvami, Sanatana

Gosvami and Srila Jiva Gosvami and offers his respectful obeisances unto

the lotus feet of these three spiritual masters, as well as Raghunatha

dasa. Srila Raghunatha dasa Gosvami also accepted Sanatana Gosvami as

the teacher of the science of devotional service. Srila Rupa Gosvami is

described as the bhakti-rasacarya, or one who knows the essence of

devotional service. His famous book Bhakti-rasamrta-sindhu is the

science of devotional service, and by reading this book one can

understand the meaning of devotional service. Another of his famous

books is the Ujjvala-nilamani. In this book he elaborately explains the

loving affairs and transcendental activities of Lord Krsna and Radharani.

Adi 5.204

TEXT 204

TEXT

jaya jaya nityananda-caranaravinda

yanha haite painu sri-radha-govinda

SYNONYMS

jaya jaya -- all glories to; nityananda -- of Lord Nityananda; carana-

aravinda -- the lotus feet; yanha haite -- from whom; painu -- I got;

sri-radha-govinda -- the shelter of Sri Radha and Govinda.

TRANSLATION

All glory, all glory to the lotus feet of Lord Nityananda, by whose

mercy I have attained Sri Radha-Govinda!

PURPORT

Srila Narottama dasa Thakura, who is famous for his poetic composition

known as Prarthana, has lamented in one of his prayers, "When will Lord

Nityananda be merciful upon me so that I will forget all material

desires?" Srila Narottama dasa Thakura confirms that unless one is freed

from material desires to satisfy the needs of the body and senses, one

cannot understand the transcendental abode of Lord Krsna, Vrndavana. He

also confirms that one cannot understand the loving affairs of Radha and

Krsna without going through the direction of the Six Gosvamis. In

another verse Narottama dasa Thakura has stated that without the

causeless mercy of Nityananda Prabhu, one cannot enter into the affairs

of Radha and Krsna.

Adi 5.205

TEXT 205

TEXT

jagai madhai haite muni se papistha

purisera kita haite muni se laghistha

SYNONYMS

jagai madhai -- the two brothers Jagai and Madhai; haite -- than; muni --

I; se -- that; papistha -- more sinful; purisera -- in stool; kita --

the worms; haite -- than; muni -- I am; se -- that; laghistha -- lower.

TRANSLATION

I am more sinful than Jagai and Madhai and even lower than the worms in

the stool.

Adi 5.206

TEXT 206

TEXT

mora nama sune yei tara punya ksaya

mora nama laya yei tara papa haya

SYNONYMS

mora nama -- my name; sune -- hears; yei -- anyone who; tara -- his;

punya ksaya -- destruction of piety; mora nama -- my name; laya -- takes;

yei -- anyone; tara -- his; papa -- sin; haya -- is.

TRANSLATION

Anyone who hears my name loses the results of his pious activities.

Anyone who utters my name becomes sinful.

Adi 5.207

TEXT 207

TEXT

emana nirghrna more keba krpa kare

eka nityananda vinu jagat bhitare

SYNONYMS

emana -- such; nirghrna -- abominable; more -- unto me; keba -- who;

krpa -- mercy; kare -- shows; eka -- one; nityananda -- Lord Nityananda;

vinu -- but; jagat -- world; bhitare -- within.

TRANSLATION

Who in this world but Nityananda could show His mercy to such an

abominable person as me?

Adi 5.208

TEXT 208

TEXT

preme matta nityananda krpa-avatara

uttama, adhama, kichu na kare vicara

SYNONYMS

preme -- in ecstatic love; matta -- mad; nityananda -- Lord Nityananda;

krpa -- merciful; avatara -- incarnation; uttama -- good; adhama -- bad;

kichu -- any; na -- not; kare -- makes; vicara -- consideration.

TRANSLATION

Because He is intoxicated by ecstatic love and is an incarnation of

mercy, He does not distinguish between the good and the bad.

Adi 5.209

TEXT 209

TEXT

ye age padaye, tare karaye nistara

ataeva nistarila mo-hena duracara

SYNONYMS

ye -- whoever; age -- in front; padaye -- falls down; tare -- unto him;

karaye -- does; nistara -- deliverance; ataeva -- therefore; nistarila --

delivered; mo -- as me; hena -- such; duracara -- sinful and fallen

person.

TRANSLATION

He delivers all those who fall down before Him. Therefore He has

delivered such a sinful and fallen person as me.

Adi 5.210

TEXT 210

TEXT

mo-papisthe anilena sri-vrndavana

mo-hena adhame dila sri-rupa-carana

SYNONYMS

mo-papisthe -- unto me, who am so sinful; anilena -- He brought; sri-

vrndavana -- to Vrndavana; mo-hena -- such as me; adhame -- to the

lowest of mankind; dila -- delivered; sri-rupa-carana -- the lotus feet

of Rupa Gosvami.

TRANSLATION

Although I am sinful and I am the most fallen, He has conferred upon me

the lotus feet of Sri Rupa Gosvami.

Adi 5.211

TEXT 211

TEXT

sri-madana-gopala-sri-govinda-darasana

kahibara yogya nahe e-saba kathana

SYNONYMS

sri-madana-gopala -- Lord Madana Gopala; sri-govinda -- Lord Radha-

Govinda; darasana -- visiting; kahibara -- to speak; yogya -- fit; nahe -

- not; e-saba kathana -- all these confidential words.

TRANSLATION

I am not fit to speak all these confidential words about my visiting

Lord Madana Gopala and Lord Govinda.

Adi 5.212

TEXT 212

TEXT

vrndavana-purandara sri-madana-gopala

rasa-vilasi saksat vrajendra-kumara

SYNONYMS

vrndavana-purandara -- the chief Deity of Vrndavana; sri-madana-gopala --

Lord Madana Gopala; rasa-vilasi -- the enjoyer of the rasa dance;

saksat -- directly; vrajendra-kumara -- the son of Nanda Maharaja.

TRANSLATION

Lord Madana Gopala, the chief Deity of Vrndavana, is the enjoyer of the

rasa dance and is directly the son of the King of Vraja.

Adi 5.213

TEXT 213

TEXT

sri-radha-lalita-sange rasa-vilasa

manmatha-manmatha-rupe yanhara prakasa

SYNONYMS

sri-radha -- Srimati Radharani; lalita -- Her personal associate named

Lalita; sange -- with; rasa-vilasa -- enjoyment of the rasa dance;

manmatha -- of Cupid; manmatha-rupe -- in the form of Cupid; yanhara --

of whom; prakasa -- manifestation.

TRANSLATION

He enjoys the rasa dance with Srimati Radharani, Sri Lalita and others.

He manifests Himself as the Cupid of Cupids.

Adi 5.214

TEXT 214

TEXT

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

saksan manmatha-manmathah

SYNONYMS

tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna;

smayamana -- smiling; mukha-ambujah -- lotus face; pita-ambara-dharah --

dressed with yellow garments; sragvi -- decorated with a flower garland;

saksat -- directly; manmatha -- of Cupid; manmathah -- Cupid.

TRANSLATION

"Wearing yellow garments and decorated with a flower garland, Lord Krsna,

appearing among the gopis with His smiling lotus face, looked directly

like the charmer of the heart of Cupid."

PURPORT

This is a quotation from Srimad-Bhagavatam (10.32.2).

Adi 5.215

TEXT 215

TEXT

sva-madhurye lokera mana kare akarsana

dui pase radha lalita karena sevana

SYNONYMS

sva-madhurye -- in His own sweetness; lokera -- of all people; mana --

the minds; kare -- does; akarsana -- attracting; dui pase -- on two

sides; radha -- Srimati Radharani; lalita -- and Her associate Lalita;

karena -- do; sevana -- service.

TRANSLATION

With Radha and Lalita serving Him on His two sides, He attracts the

hearts of all by His own sweetness.

Adi 5.216

TEXT 216

TEXT

nityananda-daya more tanre dekhaila

sri-radha-madana-mohane prabhu kari' dila

SYNONYMS

nityananda-daya -- the mercy of Lord Nityananda; more -- unto me; tanre -

- Madana-mohana; dekhaila -- showed; sri-radha-madana-mohane -- Radha-

Madana-mohana; prabhu kari' dila -- gave as my Lord and master.

TRANSLATION

The mercy of Lord Nityananda showed me Sri Madana-mohana and gave me Sri

Madana-mohana as my Lord and master.

Adi 5.217

TEXT 217

TEXT

mo-adhame dila sri-govinda darasana

kahibara katha nahe akathya-kathana

SYNONYMS

mo-adhame -- to one as abominable as me; dila -- delivered; sri-govinda

darasana -- the audience of Lord Sri Govinda; kahibara -- to speak this;

katha -- words; nahe -- there are not; akathya -- unspeakable; kathana --

narration.

TRANSLATION

He granted to one as low as me the sight of Lord Govinda. Words cannot

describe this, nor is it fit to be disclosed.

Adi 5.218–219

TEXTS 218–219

TEXT

vrndavane yoga-pithe kalpa-taru-vane

ratna-mandapa, tahe ratna-simhasane

sri-govinda vasiyachena vrajendra-nandana

madhurya prakasi' karena jagat mohana

SYNONYMS

vrndavane -- at Vrndavana; yoga-pithe -- at the principal temple; kalpa-

taru-vane -- in the forest of desire trees; ratna-mandapa -- an altar

made of gems; tahe -- upon it; ratna-simha-asane -- on the throne of

gems; sri-govinda -- Lord Govinda; vasiyachena -- was sitting; vrajendra-

nandana -- the son of Nanda Maharaja; madhurya prakasi' -- manifesting

His sweetness; karena -- does; jagat mohana -- enchantment of the whole

world.

TRANSLATION

On an altar made of gems in the principal temple of Vrndavana, amidst a

forest of desire trees, Lord Govinda, the son of the King of Vraja, sits

upon a throne of gems and manifests His full glory and sweetness, thus

enchanting the entire world.

Adi 5.220

TEXT 220

TEXT

vama-parsve sri-radhika sakhi-gana-sange

rasadika-lila prabhu kare kata range

SYNONYMS

vama-parsve -- on the left side; sri-radhika -- Srimati Radharani; sakhi-

gana-sange -- with Her personal friends; rasa-adika-lila -- pastimes

like the rasa dance; prabhu -- Lord Krsna; kare -- performs; kata range -

- in many ways.

TRANSLATION

By His left side is Srimati Radharani and Her personal friends. With

them Lord Govinda enjoys the rasa-lila and many other pastimes.

Adi 5.221

TEXT 221

TEXT

yanra dhyana nija-loke kare padmasana

astadasaksara-mantre kare upasana

SYNONYMS

yanra -- of whom; dhyana -- the meditation; nija-loke -- in his own

abode; kare -- does; padma-asana -- Lord Brahma; astadasa-aksara-mantre -

- by the hymn composed of eighteen letters; kare -- does; upasana --

worshiping.

TRANSLATION

Lord Brahma, sitting on his lotus seat in his own abode, always

meditates on Him and worships Him with the mantra consisting of eighteen

syllables.

PURPORT

In his own planet, Lord Brahma, with the inhabitants of that planet,

worships the form of Lord Govinda, Krsna, by the mantra of eighteen

syllables, klim krsnaya govindaya gopi-jana-vallabhaya svaha. Those who

are initiated by a bona fide spiritual master and who chant the Gayatri

mantra three times a day know this astadasaksara (eighteen-syllable)

mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka

worship Lord Govinda by meditating with this mantra. There is no

difference between meditating and chanting, but in the present age

meditation is not possible on this planet. Therefore loud chanting of a

mantra like the maha-mantra, Hare Krsna, with soft chanting of the

astadasaksara, the mantra of eighteen syllables, is recommended.

Lord Brahma lives in the highest planetary system, known as Brahmaloka

or Satyaloka. In every planet there is a predominating deity. As the

predominating deity in Satyaloka is Lord Brahma, so in the heavenly

planets Indra is the predominating deity, and on the sun, the sun-god,

Vivasvan, is the predominating deity. The inhabitants and predominating

deities of every planet are all recommended to worship Govinda either by

meditation or by chanting.

Adi 5.222

TEXT 222

TEXT

caudda-bhuvane yanra sabe kare dhyana

vaikunthadi-pure yanra lila-guna gana

SYNONYMS

caudda-bhuvane -- within the fourteen worlds; yanra -- of whom; sabe --

all; kare dhyana -- perform meditation; vaikuntha-adi-pure -- in the

abodes of the Vaikuntha planets; yanra -- of whom; lila-guna --

attributes and pastimes; gana -- chanting.

TRANSLATION

Everyone in the fourteen worlds meditates upon Him, and all the denizens

of Vaikuntha sing of His qualities and pastimes.

Adi 5.223

TEXT 223

TEXT

yanra madhurite kare laksmi akarsana

rupa-gosani kariyachena se-rupa varnana

SYNONYMS

yanra -- of whom; madhurite -- by the sweetness; kare -- does; laksmi --

the goddess of fortune; akarsana -- attraction; rupa-gosani -- Srila

Rupa Gosvami; kariyachena -- has done; se -- that; rupa -- of the beauty;

varnana -- enunciation.

TRANSLATION

The goddess of fortune is attracted by His sweetness, which Srila Rupa

Gosvami has described in this way:

PURPORT

Srila Rupa Gosvami, in his Laghu-bhagavatamrta, has quoted from the

Padma Purana, where it is stated that Laksmi-devi, the goddess of

fortune, after seeing the attractive features of Lord Krsna, was

attracted to Him, and to get the favor of Lord Krsna she engaged herself

in meditation. When asked by Krsna why she engaged in meditation with

austerity, Laksmi-devi answered, "I want to be one of Your associates

like the gopis in Vrndavana." Hearing this, Lord Sri Krsna replied that

it was quite impossible. Laksmi-devi then said that she wanted to remain

just like a golden line on the chest of the Lord. The Lord granted the

request, and since then Laksmi has always been situated on the chest of

Lord Krsna as a golden line. The austerity and meditation of Laksmi-devi

are also mentioned in Srimad-Bhagavatam (10.16.36), where the Naga-

patnis, the wives of the serpent Kaliya, in the course of their prayers

to Krsna, said that the goddess of fortune, Laksmi, also wanted His

association as a gopi and desired the dust of His lotus feet.

Adi 5.224

TEXT 224

TEXT

smeram bhangi-traya-paricitam saci-vistirna-drstim

vamsi-nyastadhara-kisalayam ujjvalam candrakena

govindakhyam hari-tanum itah kesi-tirthopakanthe

ma preksisthas tava yadi sakhe bandhu-sange 'sti rangah

SYNONYMS

smeram -- smiling; bhangi-traya-paricitam -- bent in three places,

namely the neck, waist and knees; saci-vistirna-drstim -- with a broad

sideways glance; vamsi -- on the flute; nyasta -- placed; adhara -- lips;

kisalayam -- newly blossomed; ujjvalam -- very bright; candrakena -- by

the moonshine; govinda-akhyam -- named Lord Govinda; hari-tanum -- the

transcendental body of the Lord; itah -- here; kesi-tirtha-upakanthe --

on the bank of the Yamuna in the neighborhood of Kesighata; ma -- do not;

preksisthah -- glance over; tava -- your; yadi -- if; sakhe -- O dear

friend; bandhu-sange -- to worldly friends; asti -- there is; rangah --

attachment.

TRANSLATION

"My dear friend, if you are indeed attached to your worldly friends, do

not look at the smiling face of Lord Govinda as He stands on the bank of

the Yamuna at Kesighata. Casting sidelong glances, He places His flute

to His lips, which seem like newly blossomed twigs. His transcendental

body, bending in three places, appears very bright in the moonlight."

PURPORT

This is a verse quoted from the Bhakti-rasamrta-sindhu (1.2.239) in

connection with practical devotional service. Generally people in their

conditioned life engage in the pleasure of society, friendship and love.

This so-called love is lust, not love. But people are satisfied with

such a false understanding of love. Vidyapati, a great and learned poet

of Mithila, has said that the pleasure derived from friendship, society

and family life in the material world is like a drop of water, but our

hearts desire pleasure like an ocean. Thus the heart is compared to a

desert of material existence that requires the water of an ocean of

pleasure to satisfy its dryness. If there is a drop of water in the

desert, one may indeed say that it is water, but such a minute quantity

of water has no value. Similarly, in this material world no one is

satisfied in the dealings of society, friendship and love. Therefore if

one wants to derive real pleasure within his heart, he must seek the

lotus feet of Govinda. In this verse Rupa Gosvami indicates that if one

wants to be satisfied in the pleasure of society, friendship and love,

he need not seek shelter at the lotus feet of Govinda, for if one takes

shelter under His lotus feet he will forget that minute quantity of so-

called pleasure. One who is not satisfied with that so-called pleasure

may seek the lotus feet of Govinda, who stands on the shore of the

Yamuna at Kesitirtha, or Kesighata, in Vrndavana and attracts all the

gopis to His transcendental loving service.

Adi 5.225

TEXT 225

TEXT

saksat vrajendra-suta ithe nahi ana

yeba ajne kare tanre pratima-hena jnana

SYNONYMS

saksat -- directly; vrajendra-suta -- the son of Nanda Maharaja; ithe --

in this matter; nahi -- there is not; ana -- any exception; yeba --

whatever; ajne -- a foolish person; kare -- does; tanre -- unto Him;

pratima -- hena -- as a statue; jnana -- such a consideration.

TRANSLATION

Without a doubt He is directly the son of the King of Vraja. Only a fool

considers Him a statue.

Adi 5.226

TEXT 226

TEXT

sei aparadhe tara nahika nistara

ghora narakete pade, ki baliba ara

SYNONYMS

sei aparadhe -- by that offense; tara -- his; nahika -- there is not;

nistara -- deliverance; ghora -- terrible; narakete -- in a hellish

condition; pade -- falls down; ki baliba -- what will I say; ara -- more.

TRANSLATION

For that offense, he cannot be liberated. Rather, he will fall into a

terrible hellish condition. What more should I say?

PURPORT

In his Bhakti-sandarbha Jiva Gosvami has stated that those who are

actually very serious about devotional service do not differentiate

between the form of the Lord made of clay, metal, stone or wood and the

original form of the Lord. In the material world a person and his

photograph, picture or statue are different. But the statue of Lord

Krsna and Krsna Himself, the Supreme Personality of Godhead, are not

different, because the Lord is absolute. What we call stone, wood and

metal are energies of the Supreme Lord, and energies are never separate

from the energetic. As we have several times explained, no one can

separate the sunshine energy from the energetic sun. Therefore material

energy may appear separate from the Lord, but transcendentally it is

nondifferent from the Lord.

The Lord can appear anywhere and everywhere because His diverse energies

are distributed everywhere like sunshine. We should therefore understand

whatever we see to be the energy of the Supreme Lord and should not

differentiate between the Lord and His arca form made from clay, metal,

wood or paint. Even if one has not developed this consciousness, one

should accept it theoretically from the instructions of the spiritual

master and should worship the arca-murti, or form of the Lord in the

temple, as nondifferent from the Lord.

The Padma Purana specifically mentions that anyone who thinks the form

of the Lord in the temple to be made of wood, stone or metal is

certainly in a hellish condition. Impersonalists are against the worship

of the Lord's form in the temple, and there is even a group of people

who pass as Hindus but condemn such worship. Their so-called acceptance

of the Vedas has no meaning, for all the acaryas, even the impersonalist

Sankaracarya, have recommended the worship of the transcendental form of

the Lord. Impersonalists like Sankaracarya recommend the worship of five

forms, known as pancopasana, which include Lord Visnu. Vaisnavas,

however, worship the forms of Lord Visnu in His varied manifestations,

such as Radha-Krsna, Laksmi-Narayana, Sita-Rama and Rukmini-Krsna.

Mayavadis admit that worship of the Lord's form is required in the

beginning, but they think that in the end everything is impersonal.

Therefore, since they are ultimately against worship of the Lord's form,

Lord Sri Caitanya Mahaprabhu has described them as offenders.

Srimad-Bhagavatam has condemned those who think the body to be the self

as bhauma ijya-dhih. Bhauma means earth, and ijya-dhih means worshiper.

There are two kinds of bhauma ijya-dhih: those who worship the land of

their birth, such as nationalists, who make many sacrifices for the

motherland, and those who condemn the worship of the form of the Lord.

One should not worship the planet earth or land of his birth, nor should

one condemn the form of the Lord, which is manifested in metal or wood

for our facility. Material things are also the energy of the Supreme

Lord.

Adi 5.227

TEXT 227

TEXT

hena ye govinda prabhu, painu yanha haite

tanhara carana-krpa ke pare varnite

SYNONYMS

hena -- thus; ye govinda -- this Lord Govinda; prabhu -- master; painu --

I got; yanha haite -- from whom; tanhara -- His; carana-krpa -- mercy

of the lotus feet; ke -- who; pare -- is able; varnite -- to describe.

TRANSLATION

Therefore who can describe the mercy of the lotus feet of Him [Lord

Nityananda] by whom I have attained the shelter of this Lord Govinda?

Adi 5.228

TEXT 228

TEXT

vrndavane vaise yata vaisnava-mandala

krsna-nama-parayana, parama-mangala

SYNONYMS

vrndavane -- in Vrndavana; vaise -- there are; yata -- all; vaisnava-

mandala -- groups of devotees; krsna-nama-parayana -- addicted to the

name of Lord Krsna; parama-mangala -- all-auspicious.

TRANSLATION

All the groups of Vaisnavas who live in Vrndavana are absorbed in

chanting the all-auspicious name of Krsna.

Adi 5.229

TEXT 229

TEXT

yanra prana-dhana -- nityananda-sri-caitanya

radha-krsna-bhakti vine nahi jane anya

SYNONYMS

yanra -- whose; prana-dhana -- life and soul; nityananda-sri-caitanya --

Lord Nityananda and Sri Caitanya Mahaprabhu; radha-krsna -- to Krsna and

Radharani; bhakti -- devotional service; vine -- except; nahi jane anya -

- do not know anything else.

TRANSLATION

Lord Caitanya and Lord Nityananda are the life and soul of those

Vaisnavas, who do not know anything but devotional service to Sri Sri

Radha-Krsna.

Adi 5.230

TEXT 230

TEXT

se vaisnavera pada-renu, tara pada-chaya

adhamere dila prabhu-nityananda-daya

SYNONYMS

se vaisnavera -- of all those Vaisnavas; pada-renu -- the dust of the

feet; tara -- their; pada-chaya -- the shade of the feet; adhamere --

unto this fallen soul; dila -- gave; prabhu-nityananda-daya -- the mercy

of Lord Nityananda Prabhu.

TRANSLATION

The dust and shade of the lotus feet of the Vaisnavas have been granted

to this fallen soul by the mercy of Lord Nityananda.

Adi 5.231

TEXT 231

TEXT

‘tanha sarva labhya haya' -- prabhura vacana

sei sutra -- ei tara kaila vivarana

SYNONYMS

tanha -- at that place; sarva -- everything; labhya -- obtainable; haya -

- is; prabhura -- of the Lord; vacana -- the word; sei sutra -- that

synopsis; ei -- this; tara -- His; kaila vivarana -- has been described.

TRANSLATION

Lord Nityananda said, "In Vrndavana all things are possible." Here I

have explained His brief statement in detail.

Adi 5.232

TEXT 232

TEXT

se saba painu ami vrndavane aya

sei saba labhya ei prabhura krpaya

SYNONYMS

se saba -- all this; painu -- got; ami -- I; vrndavane -- to Vrndavana;

aya -- coming; sei saba -- all this; labhya -- obtainable; ei -- this;

prabhura krpaya -- by the mercy of Lord Nityananda.

TRANSLATION

I have attained all this by coming to Vrndavana, and this was made

possible by the mercy of Lord Nityananda.

PURPORT

All the inhabitants of Vrndavana are Vaisnavas. They are all-auspicious

because somehow or other they always chant the holy name of Krsna. Even

though some of them do not strictly follow the rules and regulations of

devotional service, on the whole they are devotees of Krsna and chant

His name directly or indirectly. Purposely or without purpose, even when

they pass on the street they are fortunate enough to exchange greetings

by saying the name of Radha or Krsna. Thus directly or indirectly they

are auspicious.

The present city of Vrndavana has been established by the Gaudiya

Vaisnavas since the Six Gosvamis went there and directed the

construction of their different temples. Of all the temples in Vrndavana,

ninety percent belong to the Gaudiya Vaisnava sect, the followers of

the teachings of Lord Caitanya Mahaprabhu and Nityananda, and seven

temples are very famous. The inhabitants of Vrndavana do not know

anything but the worship of Radha and Krsna. In recent years some

unscrupulous so-called priests known as caste gosvamis have introduced

the worship of demigods privately, but no genuine and rigid Vaisnavas

participate in this. Those who are serious about the Vaisnava method of

devotional activities do not take part in such worship of demigods.

The Gaudiya Vaisnavas never differentiate between Radha-Krsna and Lord

Caitanya. They say that since Lord Caitanya is the combined form of

Radha-Krsna, He is not different from Radha and Krsna. But some misled

people try to prove that they are greatly elevated by saying that they

like to chant the holy name of Lord Gaura instead of the names of Radha

and Krsna. Thus they purposely differentiate between Lord Caitanya and

Radha-Krsna. According to them, the system of nadiya-nagari, which they

have recently invented in their fertile brains, is the worship of Gaura,

Lord Caitanya, but they do not like to worship Radha and Krsna. They put

forward the argument that since Lord Caitanya Himself appeared as Radha

and Krsna combined, there is no necessity of worshiping Radha and Krsna.

Such differentiation by so-called devotees of Lord Caitanya Mahaprabhu

is considered disruptive by pure devotees. Anyone who differentiates

between Radha-Krsna and Gauranga is to be considered a plaything in the

hands of maya.

There are others who are against the worship of Caitanya Mahaprabhu,

thinking Him mundane. But any sect that differentiates between Lord

Caitanya Mahaprabhu and Radha-Krsna, either by worshiping Radha-Krsna as

distinct from Lord Caitanya or by worshiping Lord Caitanya but not Radha-

Krsna, is in the group of prakrta-sahajiyas.

Srila Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta,

predicts in verses 225 and 226 that in the future those who manufacture

imaginary methods of worship will gradually give up the worship of Radha-

Krsna, and although they will call themselves devotees of Lord Caitanya,

they will also give up the worship of Caitanya Mahaprabhu and fall down

into material activities. For the real worshipers of Lord Caitanya, the

ultimate goal of life is to worship Sri Sri Radha and Krsna.

Adi 5.233

TEXT 233

TEXT

apanara katha likhi nirlajja ha-iya

nityananda-gune lekhaya unmatta kariya

SYNONYMS

apanara -- personal; katha -- description; likhi -- I write; nirlajja ha-

iya -- being shameless; nityananda-gune -- the attributes of Nityananda;

lekhaya -- cause to write; unmatta kariya -- making like a madman.

TRANSLATION

I have described my own story without reservations. The attributes of

Lord Nityananda, making me like a madman, force me to write these things.

Adi 5.234

TEXT 234

TEXT

nityananda-prabhura guna-mahima apara

‘sahasra-vadane' sesa nahi paya yanra

SYNONYMS

nityananda-prabhura -- of Lord Nityananda; guna-mahima -- glories of

transcendental attributes; apara -- unfathomable; sahasra-vadane -- in

thousands of mouths; sesa -- ultimate end; nahi -- does not; paya -- get;

yanra -- whose.

TRANSLATION

The glories of Lord Nityananda's transcendental attributes are

unfathomable. Even Lord Sesa, with His thousands of mouths, cannot find

their limit.

Adi 5.235

TEXT 235

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,

Fifth Chapter, describing the glories of Lord Nityananda Balarama.