Lord Kåñëa, the sweet absolute autocrat and the Supreme Personalty of Godhead, is the main subject matter of this book. Kåñëa’s qualities of aiçvarya (unsurpassable, unlimited opulence and power) and mädhurya (all-attractiveness) eternally reside in Him at their most perfect, surpassing that found in all His other incarnations.
Näräyaëa, the Lord of Vaikuëöha, has potencies almost equal to Lord Kåñëa. He is the Lord’s vilasa vigraha, or Lord Kåñëa’s expansion for enacting His pastimes. Other incarnations of the Lord such as Matsya and Kurma are partial expansions of Lord Kåñëa endowed with slightly lesser potency.
When a living entity, or jéva, is invested with any one of the divine potencies such as jïäna (knowledge), bhakti (devotion), and kriya (action) he is known as avesa. For example, Vyäsadeva was invested with the bhakti potency, Prithu, Mahäräja with the kriya potency, and the four Kumaras with the jïäna potency.
The incarnations of the Supreme Lord are of three main categories: purusa avatäras (incarnations that are partial expansions), guna-avatäras (qualitative incarnations), and lélä-avatäras (incarnations for performing specific pastimes).
Purusa-avatars are of three types: The first purusa is the creator of the mahat-tattva (the aggregate of the total material energy), and He enters the mahat-tattva as the universal soul. This first purusa is known as Karanarnava-sayi Viñëu (one who lies on the causal, or karana, ocean), and He is the partial expansion of Lord Sankarsana in Vaikuëöha. The second purusa, the universal father of all living entities, gives birth to Lord Brahahma. Known as Garbhodakaçäyé Viñëu, this second purasa is the partial expansion of Pradyumna in Vaikuëöha. The third purusa, Kñérodakaçäyé Viñëu, is the Lord in the heart of every living entity and the partial expansion of Aniruddha in Vaikuëöha.
Lord Viñëu maintains this material universe as He rests on the ocean of milk (ksira). The quality of goodness (sattva-guna) also helps maintain this universe. Lord Brahma, the secondary creator, was born from the lotus coming from Lord Garbhodakaçäyé Viñëu’s navel. In certain kalpas (a kalpa is a complete cycle of four yugas), a highly elevated and pious jéva is selected for the position of Lord Brahma, who then creates the world. When the chosen jéva is then invested with special powers he is known as an avesa-avatära. A Lord Brahma of this type still remains in contact with the mode of passion (raja-guna), so he is not considered equal to Lord Viñëu.
In kalpas where there are no living entities pious enough to cake the post of Lord Brahma, Lord Viñëu Himself chooses to appear as Lord Brahma. For example, in some manvantaras (a tenure of Manu) Lord Viñëu’s incarnation of Yajna appears as Lord Indra (the King of the Heavens). So when Yajna appears as Lord Indra and Lord Viñëu accepts the position of Lord Brahma, in such manvantaras and kalpas both Lord Indra and Lord Brahma are nondifferent from Lord Viñëu in every respect.
The vast material universe, including the seven lower planetary systems like Patalaloka, right up to the topmost planet Satyaloka, is described as the gross body of Lord Brahma. (It can also be described as Brahma.) Hiranyagarbha (another name for Lord Brahma that means “full of gold”), is the subtle presence, or the jéva soul, who resides in the gross form of Brahma.
Lord Garbhodakaçäyé Viñëu, the second purusa-avatära, is present in Hiranyagarbha’s heart as the Supersoul. and the Supreme controller. Lord Siva, the lord of destruction, annihilates this material cosmos through the quality of ignorance, or tama-guna. Lord Brahma is the Vairaja purusa (the aggregate of the material world, which is also his gross body) as well as Hiranyagarbha (the total soul of the jéva). Brahma is the creator of the universe, born from the lotus emanating from Lord Viñëu’s navel. (Brahma also appears as Lord Siva to conduct the work of annihilation).
In different kalpas, sometimes very elevated jévas or sometimes Lord Viñëu Himself, take up the position of Lord Siva. But the one known as Sadasiva, is beyond the reach of the modes of material nature, or gunas, he is the vilsa expansion of the Supreme Lord, Viñëu. Sadasiva is also the fountainhead of Lord Siva, one of the guna-avatäras. Therefore, Sadasiva is superior to Lord Brahma, equal to Lord Viñëu, and superior to and separate from the jévas who are conditioned by the three gunas.
We shall next discuss the lélä-avatäras. Some examples of the lélä-avatäras are the four Kumaras, Närada, Varaha, Matsya, Yajna, Nara-Näräyaëa, Kapila, Datta Hayasirsa, Hamsa, Prsnigarbha, Rsabha, Prthu, Nrsirnha, Kurma, Dhanvantari, Mohini, Parasurama, Raghunath, Vyäsa, Balabhadra, Kåñëa, Buddha, Kalki, and so on. Sometimes described as kalpa-avatäras, They appear only once in every kalpa.
The fourteen manvantara-avatäras as follows are another category of the Lord’s incarnations: Yajna, Vibhu, Satyasena, Hari, Vaikuëöha, Ajita, Varnana, Sarvabhauma, Rsabha, Visvaksena, Dharmasetu, Sudama, Yogesvara, and Brhadbhanu.
There are four yugas, or millenniums (Satya, Treta, Dvapara, Kali), and the four yuga-avatäras are respectively Sukla, Rakta, Syama, and Kåñëa. Some of the different varieties of avatäras (kalpa-avatäras, manvantara-avatäras, and yuga-avatäras) are prabhava incarnations, some vaibhava, and some parävastha, or ñaò-aiçvarya-pürëa-avatäras. Some incarnations in the avesa category are the four Kumaras, Närada, and Prthu, while Mohini, Dhanvantari, Hamsa, Vyäsa, Datta, and-Sukla are some of the prabhava-avatäras. The vaibhava incarnations display a more superior potency than the prabhavas, and some of Them are listed as follows: Matsya, Kurma, Nara-Näräyaëa, Varaha, Hayasirsa, Prsnigarbha, Balabhadra, and Yajna. Even more powerful are the parävastha-avatäras: Nrsimha, Rama, and Kåñëa who each exhibit more power than the other. Lord Kåñëa alone is the source of all incarnations and no other incarnation can supersede Him.
Lord Kåñëa’s four residences, dhamas, are given in descending order of potency Vraja, Mathuna, Dvärakä, and Goloka. Lord Kåñëa, Lord Balarama, and Their family, along with Vrajadharna, are pamatanza (most complete). In Mathura, Kåñëa and His dhama are purnatara (more complete), and in Goloka, Lord Kåñëa and His dhama are purna-kalpa (complete excellences). Because the Lord’s Goloka pastimes are on the same level as they are in Våndävana, Kåñëa in Goloka is purnatama-samajati (similar in substance, but not the same). However, these peerless, varied features are expressed in purnatamarüpa (to the fullest extent) in Kåñëa’s Våndävana pastimes alone. The element of mädhurya (loving devotional sentiment) is available in an increasing order respectively in Goloka, Dvärakä, Mathura, and fully in Våndävana. The Lord’s aiçvarya-çakti (opulence mixed with awe and reverence) is veiled in proportion to the manifestation of His madhura-lélä. Therefore, as mädhurya increases, aiçvarya decreases to the same degree. So Goloka has more aiçvarya and less mädhurya; Dvärakä. more mädhurya than Goloka and less aiçvarya; Mathura more mädhurya than Dvärakä and less aiçvarya; and Våndävana manifests full mädhurya.
Mahä-Viñëu, creating millions of universes, lies on the River Viraja, which is fashioned from the transcendental perspiration of His body. Above the Viraja River lie the vast Vaikuëöha planets, the upper region of which is Goloka. Lord Kåñëa, the Lord of Goloka, resides here, with His associates, performing pastimes saturated with awe, reverence, and opulence. Kåñëa’s vilasa expansion is the Lord of Vaikuëöha-Näräyaëa, and Brahman is Kåñëa’s impersonal, formless manifestation. Lord Baladeva is the second vyuha expansion of Kåñëa. In Vaikuëöha, Sankarsana (Lord Näräyaëa, from the second vyuha expansion) the vilasa-avatära of Lord Baladeva, and Karanarnavasayi Mahä-Viñëu (Viñëu who lies on the water of the Karana ocean) is Lord Sankarsana’s partial expansion. Garbhodakaçäyé Viñëu is the vilasa-avatära of Mahä-Viñëu, as well as the partial expansion of Pradyumna (Lord Näräyaëa’s third vyuha expansion). Kñérodakaçäyé Viñëu is Garbhodakaçäyé Viñëu’s vyuha the partial expansion of Aniruddha (Lord Näräyaëa’s fourth vyuha expansion). Incarnations such as Matsya and Kurma are the vilasa forms of Garbhodakaçäyé Viñëu.
Lord Kåñëa’s three dhamas—Dvärakä, Mathura, and Våndävana differ from each other according to how much the Lord manifests His nara-lélä—His earthly, human pastimes—and to what degree of intensity mädhurya is manifest. Lord Kåñëa’s nara-lélä is of two varieties: prakata (manifest) and aprakata (unmanifest). Performing endless pastimes with His intimate associates, Lord Kåñëa reveals all the varied moods of different human ages—balya-lélä (childhood), pauganda (boyhood), kaisora (puberty), and vilasa (mature amorous love). When these eternal pastimes become unmanifest in the material world they are known as aprakata-lélä, but when these same pastimes of the Lord and His associates are manifest in the mundane plane they are described as prakata-lélä.
Lord Kåñëa travels between His different dhamas such as Mathura, Våndävana, and Dvärakä only in His prakata-lélä When the Lord travels we can therefore understand His activities are prakta-lélä Kåñëa’s arrivals and departures from the dhamas do not occur in His aprakata-lélä. The entire prakata-lélä such as His janma-lélä (birth) and mausala-lélä (the internecine conflict that destroyed Yadu dynasty.) are seen in the innumerable universes in an arranged sequence. In each of these universes exist a Vrndavana, Mathura, and Dvärakä visible to the residents of those planets. The Lord’s pastimes may be compared to the sun: The sun is seen during the day in a specific place and time every year, while it yet remains invisible in other areas. Similarly, the Supreme Lord, Kåñëa, while remaining in His own abode, Våndävana, reveals His original form in His complete pastimes in one particular universe, but He wishes out of His sweet will to shroud it in other universes.
In prakata-lélä, the Lord’s boyhood pastimes, for example, are con- tinuous and transcendental, enacted in His original form. But the mausala-lélä and (the pastime of kidnapping the captured queens) are like illusions conjured by magic. We must understand that the reason for exhibiting these two krttim-lélä, or make believe pastimes, is to hide the truth that His pastimes are eternal. In Kåñëa’s prakata-lélä some of His associates, by His own will, do see gem studded Våndävana dhama in all its sublime splendour, but others, also by His own will, are not given that vision.
It is worth noting that some very advanced devotees are able to directly view the Lord’s pastimes even after He has concluded His Prakata-lélä. This is because of their profound devotional involvement, their intense spiritual eagerness, and the divine wishes of the Lord.
In this way, it is established that of all the forms and manifestations of the Supreme Personality of Godhead, that of Lord Çré Kåñëa, son of Nanda Mahäräja, is paramount, and that amongst His many dhamas Gokula, Våndävana, is the topmost. Lord Kåñëa’s superlative excellences of prema-mädhurya (divine conjugal love), lélä-mädhurya (transcendental pastimes), venu-mädhurya (expertise in playing the flute), and çré vigraha-mädhurya (matchless beauty) solely existing in Våndävana dhäma.
The following describes the Lord’s devotees. Vaiñëavas like Markendeya, Ambaréña, Vasu, Vyäsa, Vibhisana, Pundarika, Bali, Uddhava, Dalbhya, Parasara, Bhisma, and Närada are pure devotees in the true sense. just as the Supreme Personality of Godhead must be served and worshipped, similarly, His be served and worshipped, otherwise one commits grave offences.
Not all pure devotees are on the same level—there are different grades of pure devotees. Prahlada Mahäräja is considered the best of the pure devotees. The Pandavas are superior to Prahlada; some of the Yadavas are superior to the Pandavas, and Uddhava. is the best of the Yadavas. Superior to Uddhava are the damsels of Vraja Våndävana, and Çrématé Rädhikä is the most brilliant gem amongst them .
This essay, Bhägavatamrta-kana, has been specifically composed for all those readers who have not studied Sanskrit, yet are eager to achieve deep devotion to Lord Kåñëa. May their devotion blossom like a golden flower embossed with the jewels of spiritual realization.
Sri Bhägavatamrta-Kana –
Srila Visvanätha Cakravarti Thäkura
Translated by Sarvabhävana däsa
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