The Birth Of Śrī Kṛṣṇa

Overview

In this early article by Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda from The Gauḍīya (Vol.1, Issue 1) published in 1922, Sarasvati Ṭhākura compares Kṛṣṇa’s appearance during the rainy season in Vṛndāvana to His appearance in the heart of a receptive jīva. He also gives a warning about neglecting to observe the appearance of the Lord.

There are two kinds of objects in regards to śakti (potency) and śaktimān (the possessor of potency), namely, Īśvara and that which is subordinate. Subordinate objects or potencies are of two kinds, namely, cit-sakti-pariṇāma (the transformation of spiritual potency) and acit-śakti-pariṇāma (the transformation of material potency). Without transforming the īśvara-vastu, the subordinate potency transforms itself and reveals the potency of an object and assists in revealing the svarūpa (inherent nature) of Īśvara.

Through jṣāna alone, that Supreme Object is known as Brahman. Along with jṣāna, when sat, or eternal existence is added, that Object is known as Paramātmā, and in conjunction with ānanda (bliss), that Object is recognised as sac-cid-ānanda Bhagavān. All manifestations of the Lord emanate from Svayaṁ-Bhagavān – that is Kṛṣṇa. Kṛṣṇa is that Object who is Parameśvara, the Supreme Lord. He does not manifest as an avatāra of Bhagavān, in other words, He is the origin of all. He is the cause of all the avatāras, the cause of Paramātmā, and the cause of Brahman. He is the source of the cit-śakti, which means that He is the cause of jīvas and the universe.

Śrī Kṛṣṇa is eternally present and full of consciousness and bliss; thus, there is no relevance of Him enacting that which is understood as ‘birth’ from the worldly perspective. At the time when a bound jīva turns towards Kṛṣṇa, then Śrī Kṛṣṇa appears within his heart. He arises in the jīva’s heart which is like the night because it is covered by darkness, just as He appears during the annual monsoon season. During the rainy season, Hari rests – therefore, He appears at midnight on the eighth day of the waning moon (kṛṣṇāṣṭamī) in the month of Bhādra. With all His potencies, Śrī Gaurahari, who is non-different from Vrajendra-nandana, made His appearance on the full moon of the month of Phālguna. He is the combined form of Śrī Rādhā-Govinda. Śrīmatī Vṛṣabhānu-nandinī appears every year at noon on the eighth day of the waxing moon (śuklāṣṭamī). The day of Bhagavān’s birth is in relation to the time of His appearance. Bhagavān’s birth etc. is eternal; thus, that birth which occurs every year in our present time is eternally going on as the appearance day of Bhagavān.

The object of worship for the Śrī Gauḍīyas, Bhagavān Vāsudeva, who is the cause of all causes and attracts all deserving jīvas, manifests from the untainted quality of viśuddha–sattva, appearing from the womb of Devakī, which is comprised of śuddha-sattva (pure goodness). In the house of Nanda, as the Son of Yaśodā, He expands His fame in the hearts of the jīvas through His mother.*(1)

The appearance of Śrī Kṛṣṇa is not merely a truth according to tradition, but it is an eternal and indisputable truth. The beginning of the worship of Śrī Kṛṣṇa, the object of worship for the Gauḍīyas, is the manifestation of the Gauḍīyas themselves. From now on, may the sound of Kṛṣṇa’s appearance continuously resonate in the transcendental sky of the hearts of the Gauḍīyas.

For the past three years, along with the appearance of Śrī Kṛṣṇa, the appearance festivals of Gauḍīya Vaiṣṇava ācāryas have been going on in the city of Calcutta. Two years ago, the Deity of Śrī Gaura, who is Vrajendra-nandana imbued with the sentiments and complexion of Śrī Rādhā, was established at the āsana of the Vaiṣṇava ācāryas. One year ago, the Gauḍīya Maṭha was established at that same āsana.*(2) Also in the present year, that maṭha began to publish the Gauḍīya periodical which sings the narrations of Gaura-Kṛṣṇa. Removing the darkness of mundane external consciousness, and revealing the unparalleled form of Śyāmasundara which is deeply concealed by the Brahman effulgence, and through causeless and unbroken service to Adhokṣaja primarily through Gauḍīya kīrtana, it has ensured the satisfaction of the guardians of the ten directions.

Without the birth of Śrī Kṛṣṇa, a jīva’s life is in vain. Those who do not experience a spiritual awakening and tendency on Kṛṣṇa’s appearance day festival merely pursue the superficial aspects of this external world and invite Bhagavān’s aversion towards them – this alone is their unfortunate result.

yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntaryāmī puruṣa iti so’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha

That which the Upaniṣads describe as non-dual is the effulgence of His form. The Puruṣa who is the indwelling monitor of the ātmā, manifests as His expansion. He Himself is also Bhagavān, complete with six kinds of opulence. There is no supreme truth (para-tattva) in this world greater than Kṛṣṇa and Śrī Caitanya. (Caitanya-caritāmṛta, Ādi-līlā 1.3)

These are the words of the best of Gauḍīya ācāryas, Śrī Dāmodara Svarūpa, concerning the appearance of Kṛṣṇa.

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Translator’s Notes:

(1) The name Yaśodā means to bestow (dā) fame (yaśa).

(2) The word āsana means a seat, not in the sense of a chair etc, but the abode where a personality resides. The first name of the Gauḍīya Maṭha at Ultadanga Road was ‘Bhaktivinoda Āsana.’

(Translated into English by Swami Bhaktivijṣāna Giri)